Praying in Tongues Without Understanding the Words

The practice of praying in tongues without understanding the words is a contested issue across Christian traditions. The biblical anchor for this discussion is 1 Corinthians 14, where Paul writes, "For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful" ^[1].

Paul's statement suggests that praying in tongues can be a personal, spiritual experience, but it may not be edifying to others if they do not understand the language ^{[1, 2]}. To address this, Paul advises those who speak in tongues to pray for the gift of interpretation, so their prayer can be understood by others ^[3]. This is in line with the Anglican tradition, which states that public prayer should be in a language understood by the people, as it is "plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people" ^[4].

The Reformed tradition, represented by John Calvin, also emphasizes the importance of understanding in public worship. Calvin argues that prayers should be in the "vulgar tongue, so that all present may understand them, since they ought to be used for the edification of the whole Church" ^[6]. Similarly, the Lutheran tradition, as expressed in the Augsburg Confession, retains the Mass but incorporates German hymns to teach the people, highlighting the need for intelligibility in worship ^[13].

In contrast, some traditions interpret Paul's statement as allowing for praying in tongues without understanding, as long as it is a genuine spiritual experience. The Methodist/Wesleyan tradition, represented by Adam Clarke, suggests that praying in tongues can be a personal, heartfelt experience, even if others do not understand it ^[8]. The Catholic (Scholastic) tradition, represented by Aquinas, emphasizes the importance of attention in prayer, but does not necessarily require understanding of the language used ^[9].

The Jewish tradition, both Rationalist and Rabbinic, offers a different perspective on praying in a language not understood. Abraham Ibn Ezra argues that praying in a foreign language is not desirable, citing Nehemiah's rebuke of those speaking Ashdodian ^[10]. Maimonides, in the Mishneh Torah, notes that the use of multiple languages in prayer can lead to confusion and advocates for praying in a coherent and understandable language ^[11].

The various Christian traditions represented in the sources highlight the complexity of this issue. While some emphasize the importance of understanding in public worship, others allow for praying in tongues as a personal, spiritual experience. The patristic tradition, represented by John Chrysostom, suggests that praying in tongues can be beneficial when accompanied by interpretation ^[5].

The discussion around praying in tongues without understanding the words underscores the tension between personal spiritual experience and communal edification in Christian worship. As the Protestant academic commentary on 1 Corinthians notes, public worship should aim to bless both God and others, highlighting the need for a balance between personal expression and communal understanding ^[7].

The historical development of this doctrine is closely tied to the interpretation of 1 Corinthians 14 and the practices of the early Christian church. The Reformed (Old Princeton) tradition, represented by Charles Hodge, emphasizes the role of the Holy Spirit in worship, which can include praying in tongues, but also stresses the importance of understanding and edification ^[12].

Sources

King James Version “[KJV] 1 Corinthians 14:14 — For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.”
I Corinthians “I Corinthians 14:14 (KJV) — For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.”
King James Version “[KJV] 1 Corinthians 14:13 — Wherefore let him that speaketh in an unknown tongue pray that he may interpret.”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 259: It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: abound in them, only so that ye handle them with a view to the common advantage. And how is this to be done? This he adds, saying, Ver. 13 . “Wherefore let him that speaketh in a tongue pray that he may interpret.” Ver. 14 . “For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.” Ver. 15 . “What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also.” Here he shows that it is in their power to obtain the gift. For, “”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: been every where practised), but in the vulgar tongue, so that all present may understand them, since they ought to be used for the edification of the whole Church, which cannot be in the least degree benefited by a sound not understood. Those who are not moved by any reason of humanity or charity, ought at least to be somewhat moved by the authority of Paul, whose words are by no means ambiguous: “When thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:15: 14:15-17 It is preferable both to worship in the spirit and to use words I understand in worship and ministry because public worship should always bless both God and others. Speaking in tongues without interpretation, though it gives glory to God and edification to the speaker (14:4), fails to benefit others who are present. • praise God along with you (literally say “amen” to your thanksgiving): Amen was the traditional congregational response to a prayer.”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:14: For if I pray in an unknown tongue - If my prayers are composed of sentences and sayings taken out of the prophets, etc., and in their own language - my spirit prayeth, my heart is engaged in the work, and my prayers answer all the purpose of prayers to myself; but my understanding is unfruitful to all others, because they do not understand my prayers, and I either do not or cannot interpret them. See the note on Co1 14:19.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 13: Article: Whether attention is a necessary condition of prayer? I answer that, This question applies chiefly to vocal prayer. Accordingly we must observe that a thing is necessary in two ways. First, a thing is necessary because thereby the end is better obtained: and thus attention is absolutely necessary for prayer. Secondly, a thing is said to be necessary when without it something cannot obtain its effect. Now the effect of prayer is threefold. The first is an effect which is common to all acts”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Ecclesiastes 5:1: And the second thing, is that his poems are mixed with Talmudic language. And it is known that there are many languages in the Talmud, not all of which are the Holy Tongue. And thus they said, the language of Scripture is itself and the language of Talmud is itself (Avodah Zarah 58b:4). And who brought upon us this stress, to pray in foreign languages? Didn't Nehemiah rebuke those speaking Ashdodian (Nehemiah 13:24)? All the more so praying in it! And why not learn from the set prayers, which are entirely written in pure words of the Holy Tongue? And why w”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Prayer and the Priestly Blessing 1:4: When Israel was exiled in the time of the wicked Nebuchadnezzar, they became interspersed in Persia and Greece and other nations. Children were born to them in these foreign countries and those children's language was confused. The speech of each and every one was a concoction of many tongues. No one was able to express himself coherently in any one language, but rather in a mixture [of languages], as [Nehemiah 13:24] states: "And their children spoke half in Ashdodit and did not know how to speak the Jewish lan”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: clearness with which the truth was presented, or the earnestness with which it was enforced, but on the attending “demonstration of the Spirit.” ( 1 Cor. ii. 4 .) He gave thanks to God that the Gospel came to the Thessalonians “not in word only, but also in power, and in the Holy Ghost.” ( 1 Thess. i. 5 .) He prayed that God would fulfil in them “the work of faith with power.” ( 2 Thess. i. 11 .) He reminded the Philippians that it was God who worked in them “both to will and to do of his good pleasure.” ( Phil. ii. 13 .) In Hebrews xiii”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Falsely are our churches accused of abolishing the Mass; for: 1 Falsely are our churches accused of abolishing the Mass; for the Mass is retained among 2 us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added 3 to teach the people. For ceremonies are needed to this end alone that the unlearned 4 be taught [what they need to know of Christ]. And not only has Paul commanded to use in the church a language un”

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