Tongues as a Means of Divisive Pride in Christianity
The Gift of Tongues and Pride in Christianity
The gift of tongues, as described in the New Testament, has been a subject of much discussion and debate throughout Christian history. On one hand, it is seen as a manifestation of the Holy Spirit's presence and power [1]. On the other hand, it has also been associated with pride and divisiveness within the Christian community.
The biblical account of the confusion of tongues at Babel (Genesis 11:1-8) is often seen as a cautionary tale about the dangers of pride and the consequences of human arrogance [2]. According to Augustine, the proliferation of languages at Babel was a result of humanity's pride and a punishment from God [7]. In contrast, the gift of tongues at Pentecost is seen as a reversal of this confusion, where the disciples are empowered to speak in different languages, facilitating communication and unity among people from diverse backgrounds [1].
However, the Corinthian church's experience with the gift of tongues highlights the potential for pride and divisiveness. Paul's first letter to the Corinthians addresses the issue, cautioning against the misuse of the gift and emphasizing the importance of love and edification in the use of spiritual gifts (1 Corinthians 12-14). According to John Calvin, the Corinthians' misuse of the gift of tongues was a manifestation of their pride and lack of humility [6].
In Christian tradition, pride is often associated with the misuse of spiritual gifts, including the gift of tongues. The Baptist/Reformed commentary on Proverbs notes that a "proud tongue" can be a source of harm and division, citing the example of antichrist, whose mouth is "opened in blasphemies against God" [3]. Similarly, the Methodist/Wesleyan commentary on 1 Corinthians warns that the gift of tongues can be misused if it is not accompanied by love and a desire for edification [4].
The Catholic tradition, as represented by Thomas Aquinas, views the gift of tongues as a means of facilitating communication and evangelization, but also emphasizes the importance of humility and charity in its use [5]. The Catechism of the Catholic Church notes that the gift of tongues is a manifestation of the Holy Spirit's presence, but also acknowledges the potential for its misuse [10].
The Protestant Reformation also addressed the issue of the gift of tongues and its potential for misuse. The Lutheran Augsburg Confession emphasizes the importance of using language that is understandable to the people in worship, citing the need to teach the unlearned [9]. The Anglican Thirty-Nine Articles of Religion also stress the importance of using a language that is understood by the people in public prayer and the administration of sacraments [8].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Tongues, Gift of — Granted on the day of Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his disciples (Mark 16:17). What this gift actually was has been a subject of much discussion. Some have argued that it was merely an outward sign of the presence of the Holy Spirit among the disciples, typifying his manifold gifts, and showing that salvation was to be extended to all nations. But the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem at the time of Pentecost did really hear themselves addressed in their own special la”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Tongues, Confusion of — At Babel, the cause of the early separation of mankind and their division into nations. The descendants of Noah built a tower to prevent their dispersion; but God "confounded their language" (Gen. 11:1-8), and they were scattered over the whole earth. Till this time "the whole earth was of one language and of one speech." (See [637]SHINAR.)”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 14:3: In the mouth of the foolish is a rod of pride,.... A proud tongue, or a tongue speaking proud and haughty things; with which foolish or wicked men smite others and wound and hurt their reputation and credit, and in the issue hurt themselves also; their tongue is not only a rod to others, but a scourge to themselves, or is the cause of evil coming upon them; such was the tongue of Pharaoh, as Jarchi on the place observes, Exo 5:2; and of those the psalmist speaks of, Psa 73:9; and particularly of antichrist, whose mouth is opened in blasphemies against God, and his t”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:22: Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel. But as, in the times of the prophet, the strange Babylonish tongues came in the way of punishment, and not in the way of mercy; take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a c”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Grace of Tongues, Art. 1: Article: Whether those who received the gift of tongues spoke in every language? I answer that, Christ's first disciples were chosen by Him in order that they might disperse throughout the whole world, and preach His faith everywhere, according to Mt. 28:19, "Going . . . teach ye all nations." Now it was not fitting that they who were being sent to teach others should need to be taught by others, either as to how they should speak to other people, or as to how they were to understand ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 47: the body. They hear the land of Canaan so often named as the special, and as it were the only, reward of the Divine Law to its worshipers; they hear that the severest punishment which the Lord denounces against the transgressors of the Law is expulsion from the possession of that land and dispersion into other countries; they see that this forms almost the sum of the blessings and curses declared by Moses; and from these things they confidently conclude that the Jews were separated from other nations not on their own account, but f”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LV.[5] (part 10): proud men made after the deluge: what said the proud men? Lest we perish in a deluge, let us make a lofty tower.[1] In pride they were thinking themselves to be fortified, they builded up a lofty tower, and the Lord divided the tongues of them. Then they began not to understand one another; hence arose the beginning of many tongues. For before, one tongue there was: but one tongue for men agreeing was good, one tongue for humble men was good: but when that gathering together did into a union of pride fall headlong, God spa”
- 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.”
- 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”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, CHAPTER ONE (part 5): and with all men, and therefore of dialogue with other religions, with philosophy and science, as well as with unbelievers and atheists. 40 Since our knowledge of God is limited, our language about him is equally so. We can name God only by taking creatures as our starting point, and in accordance with our limited human ways of knowing and thinking. 41 All creatures bear a certain resemblance to God, most especially man, created in the image and likeness of God. the manifold perfections of creatures - their truth, their goodness, their be”