Glossolalia, or Speaking in Tongues,

Glossolalia, or speaking in tongues, is a vocalizing (sometimes writing) of speech-like syllables as part of religious fervor or practice. It is controversial, even among the religious; some consider it to be meaningless ramble brought on by a euphoric state, and others part of a holy language. The word itself is a compound of a Greek verb (lalein, to talk, ), and a noun (glossa, tongue or language, ). It appears as a phenomenon in the New Testament; specifically in Acts 2:4 ("they began to speak with other tongues," and in Corinthians 12:8-11 and 12:28-30 where the word appears in conjunction with the Greek word charisma, suggesting that these were gifts given by God to people who had transcended and were able to mentally touch the Divine (Wallace and Sawyer 2005 255).

Of course, one of the seminal concerns regarding the Biblical use of the word "tongues" is the dual and contextual meaning it had in Ancient Greek. The word glossa, in fact appears over 50 times in the Greek New Testament, and depending on the context and modifying words seems to refer more to what we would now term "foreign language," or even more simply "language." For instance, in Acts 2:26 the phrase, "my tongue was glad" likely meant "I was happy to say." Similarly in Mark 16:17 Jesus noted, "And these signs shall follow them that believe; In my name they shall cast out devils; they shall speak with new tongues." This has often been interpreted as justification for glossolalia, but could also mean that Jesus was predicting a world in which his words (Christianity) spread over the face of the earth to peoples speaking languages unheard of in the Biblical World. Even with 25 uses in Corinthians, one could easily interpret the use of tongues as a metaphor for making oneself understood to a new group -- that is either explaining the meaning of the Gospels to those who did not quite understand, or proselytizing to those who had no experience with the material.

From a scholarly point-of-view, even Christian scholarship, the term glossolalia occurs under five conditions:

A human produces a connected sequence of speech sounds.

Those sounds are not identifiable as belonging to any natural language that the individual knows or with which they are familiar.

It is impossible for the individual to translate the meaning or works or phrases.

Typically, if asked, the individual cannot repeat the same sound-sequence on demand.

A naive listener would think the utterances were of an unknown language (Poythress 1986).

Although the converse opinion does not necessarily contradict a communion with the Holy Spirit, it does note that anyone can use free vocalization to enter a state of euphoria, or be so transfixed with group psychology that they become entranced and placed in an altered state of reality. This phenomenon is also commonly seen in large crowds who are mesmerized by the speaker or event, or, "a mode of thinking that people engage in when they are deeply involved in a cohesive in-group, when the members' strivings for unanimity override their motivation to realistically appraise alternative courses of action (Janis 1972 9).

Indeed, because the religious experience is so deeply personal and unique, it is almost sacrosanct to suggest that an individual who claims they are "touched by the Holy Spirit" may simply be caught up in an alternate reality, which, quite possibly could be identical.

If we analyze the five places in the New Testament in which speaking in tongues is explicitly mentioned we find the following:

Reference

Passage

Commentary

Mark 16:17

These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.

Some believe this is a mistranslation with the word "they," meaning the Apostles, not everyone, and it was the Apostles who could speak new languages in order to spread the word of Christ (Coffman 1999).

Act 2

And they were all filled with the holy Spirit and began to speak in different tongues

To speak in different tongues: ecstatic prayer in praise of God, interpreted in Acts 2:6, 11 as speaking in foreign languages, symbolizing the worldwide mission of the church (Urick 2009 Chapter 4).

Acts 10:46

for they could hear them speaking in tongues and glorifying God

These were people from another land according to the apostles; tongues probably means foreign languages not understood (Dibelius and Hanson 2004).

Acts 19:6

And when Paul laid (his) hands on them, the holy Spirit came upon them, and they spoke in tongues and prophesied.

The gift was to allow the faithful to travel throughout the world in order to preach -- without the gift of tongues, they could not make themselves be understood by other cultures (Ellis 1970).

1 Corinthians

12: 13

Therefore, one who speaks in a tongue should pray to be able to interpret.

The charisma of interpretation lifts tongues to the level of intelligibility, enabling them to produce the same effect as prophecy (Heil 2005).

1 Corinthians 13:1

If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal

Witness issues of symbolism and personification. Here Paul does not state that he had tongues of angels, he stated "If" to give indication that he was only making the point about LOVE (Ibid.)

1 Corinthians 14:2

For one who speaks in a tongue does not speak to human beings but to God, for no one listens; he utters mysteries in spirit.

They involve two kinds of communication: tongues, private speech toward God in inarticulate terms that need interpretation to be intelligible to others (see 1 Cor 14:27-28); prophecy, communication with others in the community (Ibid).

The difference, then, between viewing tongues as another language and a gift from the Holy Spirit is apparent in Scripture. Paul says a tongue is speaking to and with God rather than men (1 Cor 14:2), and that it edifies the person actually speaking (1 Cor 14:4). However, there is also evidence in words like interpreter, foreign land, etc. that indicate what was meant was the sound of foreign language (1 Cor 14:27-28; Mueller, A Linguistic Analysis of Glossolalia 1981).

Textual Analysis- In modern Biblical translations, the phrase "speaking in tongues" began to appear in the 14th century in the Middle English translation of the Wycliffe Bible and in English vernacular by the late 1800s. The contemporary Christian concept of speaking in tongues comes from the Miracle of the Pentecost (Acts) in which the apostles were said to have been filled with the Holy Spirit (Mark 16:17 in Wycliffe, see: Noble 2001). According to tradition, fifty days after the crucifixion a group of believers were gathered in Jerusalem because Jesus had told them "that they should not depart from Jerusalem, but wait for the promise of the Father" (Acts 1:4). Many were also in the city to celebrate the festival of the Pentecost: "Suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:2-4).

Word and Structural Analysis -- Unlike Biblical passages, the manner in which the term glossolalia appears in the Bible is generally part of a duality -- tongues meaning language and tongues meaning communion with the Holy Spirit. Historically, the term did not begin to be popular in the vernacular Bibles until past the Middle Ages (Aquinas 2008). For instance, Mark 16:17 in the Wycliffe Bible, "And these tokenes schulen sue hem, that bileuen. In my name thei schulen caste out feendis; thei schulen speke with newe tungis" (Wycliffe 2002). For a more contemporary approach, though, a prime example of late 19th century Christian writings in "The Early Days of Christianity" deals with the subject. In this work, Reverend Farrar notes: "Christianity had come into contact with Greek philosophy and Eastern Speculation. Men were no longer interested in such questions as whether they need be circumcised; or to what extend their consciences need be troubled by distinctions between clean and unclean metas; or whether they were to place the authority of James of Kephas above that of Paul; or what was the real position to be assigned to the gift of tongues…" (Farrar 1883 504).

Linguistic Analysis -- In the modern religious paradigm, speaking in tongues is often a part of certain Pentacostal ceremonies, thus allowing modern scholars to analyze it from a socio-linguistic point-of-view. One study took samples of "tongues" from public and private Christian ceremonies over the course of five years from several global locations. The results showed that glossolailic speech does have some patterns of resemblance to human language. For instance, the speaker typically uses accent, rhythm, intonation, and pauses to allow for a distinction of units. Each unit, in fact, is also made up of syllables; seemingly the syllabes formed from the vowel/consonant pattern taken from a language that is known to the speaker (for instance, Russian glossolalia used specific Slavic patterns, a zhch, that is not present in glossolalia spoken in the Carribean or Latin America). Therefore, we may conclude that the speaker has some cognitive function from the structure of the speech, even if it is based on a very basic set of language rules (Samarin 1972 120).

Three major linguistic traits emerged from other research into the subjec. Regardless of the geographic area, educational level, or age of the individual, glossolalia consists of:

Verbal behavior that has a certain number of consanants and vowels.

There seem to be a limited number of syllables that are reorganized into larger units.

These units are then rearranged using variations in pitch, volume, speed and intensity (e.g. A "word" group spoken with different inflections).

The "words" put together seem haphazard but emerge as word and sentence like because of the use of realistic timbre, rhythm, and melody (Samarin 1972).

Other research confims that glossolalia shows an oddly definitive syballant commonality with the particular spoken language of the speaker. One scholar noted that this is likely the result that it is "an artifact of a dissociative state tered trance" (Goodman 1969 227).

Psychological Functions of Glossolalia- The material, or psycho-social explanation for glossolalia is that it is a learned behavior -- an accepted part of a specific culture in which being able to do so is looked upon as a positive trait. One experiment showd that it was possible to teach a population glossolaic speech, 20% after only a 60-second hearing, and up to 70% after training (Spanos, Cross, Lepage and Coristine 1986). Even in Christian scenarios, the influence of a particularly charismatic leader or member of the group was shown to cause a group of the congregation to speak in a similar manner (The Charismatic Movement and Lutheran Theology 1972; (Newberg, Wintering, Morgan and Waldman 2006).

Glossolalia is not limited to the Judeo-Christian tradition. There are robust examples of its use in Haitian Voodoo, Santeria, occult practices globally and even in jazz music (scat). Most anthropologists find that it tends to have a more communicative and spiritual meaning (Samarin 149). However, in almost every case, it signals the transition into a heightened psychological state. Much like an initiation rite, it indicates that the individual is allowing a greater power into their psyche. The evidence also shows that the person speaking in tongues appears to derive pleasure from it -- and becomes proficient in this new skill which allows a greater expression of emotion and feeling. Thus, there is the therapeutic function that, in religion, feeling is cathartic -- and that speaking in tongues allows one to resolve emotional or traumatic issues (Mueller 1981). Thus, there appears to be a cathartic effect when glossolalia is used, perhaps psychologically part of the same reason that Gregorian or Buddhist Chanting helps transcend the mind into either focused meditation of deep relaxation. In this theory, glossolalia replaces the external chanting with the internal tone and rhythm known only to the individual. This may not induce the trance, but does likely contribute to its osmosis-like effects on the group itself (De Rosen 2010).

In 1969, a team from the University of Minnesota concluded that glossolalia was not part of the psychopathology of the individual; that it was not linked to schizophrenia or hysteria, and not part of any aberrant behavior. This does not mean that the research concluded it was authentic, however, simply that the individuals' speaking in tongues were not doing so because of a mental illness (Hine 1969).

Scientifically, though, it is possible that the phenomenon is part of a type of self- or group-hypnotic effect. Most speaking in tongues takes place in heightened and euphoric states, whether in Pentecostal, Christian, or non-Christian context. Eyes can be open or closed, and kinetic activity present or not (Spanos and Hewitt 1979). Moreover, research also shows that whether a person experiences trance or hypnosis during a glossolalic experience depends on the type of group with whom they affiliate. When compared to mediators in a yoga-based group, there were also frequent intense trances, manifestations of glossolalia, and even communion with a higher power. This research suggests that there are at least two types of glossolalia -- spontaneous and contextual. The spontaneous occurs more likely in groups that are radical, experiential, and led by a charismatic leader. Contextual, however, tends to be either an individual issue or one in which prayer is more meditative than physically experienced (Kavan 2004).

Historical Incidents- There were a few incidents in which the phrase "speaking in tongues" was historically recorded:

Approximate Year

Reference

Commentary

Justin Martyr in Dialogue with Trypho

"If you want proof that the Spirit of God who was with your people and left you to come to us, come into our assemblies and there you will see Him cast out demons, heal the sick, and hear Him speak in tongues and prophesy" (Justin 150).

< 200 AD

Irenaeus in "Against Heresies"

Speaks of those "who through the Spirit speak all kinds of languages" (Irenaeus circa 200).

Circa 390 AD

Augustine of Hippo, "Exposition on Psalm 32"

Discussion of people who sing in jubilation, not in their own language, but in a manner that "may not be confined by the limits of syllables" (Hippo circa 390).

1600s

The French Prophets: Camisards

Spoke sometimes in unknown languages, spoke certain words which were some unknown language; sometimes including the gift of prophesy and interpretation (Longman 2009).

1600s

Early Quakers

When they spoke with new tongues, the Lord's spirit came into them and led them (Ibid).

1800s

Edward Irving and the Catholic Apostolic Church

Irving writes of a woman who would speak for long periods in an unknown tongue (Root 1912 71).

The contemporary Pentecostal movement began around the turn of the century when the Reverend Charles Parham began to practice faith healing. He asked some of this students to investigate a phenomenon of "baptism by the Spirit," or the Pentecostal Blessing. Each returned with the story that it was indeed true, and the proof was that the affected individuals spoke in other tongues. This became quite important for the movement, and as Pentecostalism spread across America, and particularly during the difficult Depression Years, an organization of their religious service took shape -- free, loud, participatory, sermons and songs frequently interrupted by cries of "Amen" and "speaking in tongues." The fervent movements and altered states also included movements of the body and a feeling of light-headedness which, for the believers, was a sure sign of communion with God (Galanter 1999 72).

Testimonials -- There is a significant relationship between a Pentecostal congregation and the emotional status of the members. Research, in fact, using a Newfoundland coastal community found that the more frequently the congregation engaged in religious activities, especially the practice of speaking in tongues, the less likely they were to report any symptoms of emotional distress. This was particularly true when the community encouraged speaking in tongues, and with multiple generations who learned the technique and to open themselves to what they believe is Divine intervention (Ness and Wintrob 1980).

When people who speak in tongues are interviewed after, they typically are unable to recreate their glossolalic experience. They do usually know, though, that they have been in an altered state. From the religious point-of-view, many who are interviewed clearly believe that they are in touch with the Holy Spirit. Time after time the people are so caught up in the fervor of belief, and most, in the modern world, believe that this is a positive gift within their community, feel blessed and special. The power of speaking in tongues for believers is a true, and frankly miraculous, event that occurs in modern times, times in which miracles are not as common or believed as they were in Ancient times. Instead, testimonials on speaking in tongues indicate that they believe the word of God, through Jesus and Paul, manifests themselves when they cast out modern notions of logic and embrace the spirituality of the Holy Spirit (Chavda 2003).

In contrast, though, as the Pentecostal movement began infusing into American society and calling attention to their fervent practices, psychologists as early as 1927 thought glossolalia was pathological -- spoken by those of limited mental abilities (Cutten 1927).

Exegesis - For Biblical scholarship, the idea of speaking in tongues is a gift from the Holy Spirit to man. In both Ancient and Evangelical circles, it is not something that happens regularly, nor can it be forced. In fact, many modern religious scholars believe that the gift of speaking in tongues has been replaced by God's Gift of Interpreting the Scriptures (Dailey 1997). Taking a Biblical stance, however, indicates that the meaning of the term has validity, for the congregation and the participants. Because Luke, writer of Acts, was so interested in the work of the Holy Spirit, it does follow that he would use context to validate the special nature of the activity (Luke 16:16, Acts 1:3, 8:12, 14:22, 19:8 and 28:23, 31). The Spirit is not only the singular power over mankind, it is what ensures a just reality for the world (Wells 2001).

In Acts, speaking in tongues are presented in a way that is part of ecstatic proclamations of faith. First, it was without direction from any earthly person. In Acts 2 the Disciples talk directly to God, and in Acts 2:5-13 the multitude overheard the chorus rehearsing the upcoming words of the Creator. From the other tongues comment in Acts 2:4, though, the idea was that one learn other languages, or take Jesus into their hearts and imbibe the power of the spirit (Bock 2007).