Verses such as Mark 16:17, Acts 2:4, 10:46, 19:6 all demonstrate the gift of tongues as a known language, implying intelligible speech. Consider Acts 2:8,11 “And how is it that we hear, each of us in his own native language”, “we hear them telling in our own language the mighty works of God.” Many understand Pentecost as a kind of reversal of the tower of Babel, where the Spirit gifts a special ability to bridge confusion and difficulty between different known languages. Interpretation may not have been necessary if the language spoken in a tongue is one’s native language, but if others are present who do not understand that particular language then interpretation would be required. Those who are not listening to their native language could misunderstand the teacher to be using ecstatic speech, unintelligible to the listener. This is why interpretation is necessary. This may also be one source of the confusion at Corinth. According to Paul, not even the speaker of a different language may know what is being said hence, “he who speaks in a different language should pray for the power to interpret (1 Cor 14:13).” If I started speaking in Spanish and understood by someone who knows Spanish, then although the language is not intelligible to me, it is to them who know the known language, and it is for me to pray to understand it, so that it may be intelligible to all involved.
Paul addresses some aberrations that are occurring at Corinth mainly, “if you in a tongue utter speech that is not intelligible how will any one know what is said? For you will be speaking into the air. (9), …if I do not know the meaning of the language, I shall be a foreigner to the speaker and the speaker a foreigner to me (11).” In other words, if one is not speaking a known language then it is much like infantile babbling. It is important to note that the Book of Acts was written years after Paul wrote his letter to the Corinthians. In the first usage of tongues in Acts, Luke insists upon the intelligibility of the gift (Acts 2:6, 8, 11).
Paul is offering correction to the Corinthians, the most problematic congregation among the churches in the New Testament, and tells them “do not be children in your thinking; be infants in evil, but in thinking be mature (14:20).” Paul explains to the Corinthians that “tongues are a sign not for believers but for unbelievers” (22), and tells them that if they all spoke in what they think is the gift of tongues while outsiders and unbelievers visit, “will they not say that you are mad? (23)” In other words, if you do what you think is the gift of tongues the unbelievers and outsiders will think they are insane, while the true gift is a sign for unbelievers because it presents the Gospel to them in their own known language from a speaker foreign to them.
The city of Corinth was a port city and housed multiple languages in its society, bringing Christianity to the city may have brought with it foreign languages that may not have been intelligible to the local population. If foreign languages are being spoken then confusion could easily result in Christian worship. The letter to the Corinthians is one of the books of the bible that seems to be difficult to read. Therefore, it has become customary for the letter to the Corinthians, in relation to the doctrine of languages, to be read in light of the book of Acts. It is very possible that even a greater problem existed at Corinth. It is probable that another source of confusion is derived from pagan converts from mystery religions bringing with them practices from their background. The phenomenon of “tongues” exists in many pagan and non-Christian religions. The experience that one encounters with this practice is not unique to Christianity and may have its origin in paganism. Paul’s pastoral approach to the Corinthians is important to note. The entire tenor of Paul’s letter is to correct misunderstands and address aberrations. Paul characterizes the Corinthians as unspiritual and sinful people who boast about adultery, claim ecstatic speech, and possibly baptizing believers for the sake of the deceased. The influence from paganism is quite clear.
Concerning chapter 14, the Corinthians seemed to have understood tongues as an ecstatic non-rational Spirit language. This can be seen as a kind of personal devotion to God which can not be understood by others and therefore is not edifying to the church. Tongues is characterized as one who “speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit” (2) “For if I pray in a tongue, my spirit prays… (14)”. “If you bless in the spirit… (16)” Paul seems to be responding to the aberration of the Corinthians and addressing their own concerns in worship.
The Old Catholic Encyclopedia states the following in this regard: “...the Corinthian peculiarities were ignoble accretions and abuses. They made of "tongues" a source of schism in the Church and of scandal without (14:23). The charism had deteriorated into a mixture of meaningless inarticulate gabble (9, 10) with an element of uncertain sounds (7, 8), which sometimes might be construed as little short of blasphemous (12:3). The Divine praises were recognized now and then, but the general effect was one of confusion and disedification for the very unbelievers for whom the normal gift was intended (14:22, 23, 26). The Corinthians, misled not by insincerity but by simplicity and ignorance (20), were actuated by an undisciplined religious spirit (pneuma), or rather by frenzied emotions and not by the understanding (nous) of the Spirit of God (15). What today purports to be the "gift of tongues" at certain Protestant revivals is a fair reproduction of Corinthian glossolaly, and shows the need there was in the primitive Church of the Apostle's counsel to do all things "decently, and according to order" (40). …Faithful adherence to the text of Sacred Scripture makes it obligatory to reject those opinions which turn the charism of tongues into little more than infantile babbling (Eichhorn, Schmidt, Neander), incoherent exclamations (Meyer), pythonic utterances (Wiseler), or prophetic demonstrations of the archaic kind.”
When considering the biblical nature of tongues we need to understand the corrections which are required to be applied to the Church today. As Catholics we should recognize that not everything which claims to be the gift of tongues is authentic Christian teaching. The kind of aberrations that existed in Corinth can be found practiced among certain Protestant groups today, in fact, it is a rare occurrence even among Protestants. Therefore, as we receive converts into the Catholic Church we need to be sensitive to and gentile with those who wish to continue practicing these aberrations within the Charismatic Renewal. What support can these individuals offer? I personally have not found any support in Church councils, church history, the fathers, papal encyclicals, or an official document from Rome to substantiate a view of tongues as either an unknown language (babbling) or a secret prayer language. Although I do not doubt that some modern Popes or modern documents may be proposed, but the idea that such a view of tongues has not been held by all Catholics throughout the century fails the test of catholicity. How could this be Catholic if it was not always, everywhere, and by everyone maintained?
1 Corinthians 14:1-24
1 Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy.2 For he that speaketh in a tongue, speaketh not unto men, but unto God: for no man heareth. Yet by the Spirit he speaketh mysteries.
[If anyone within the Corinthian congregation engages in pagan babbling, what you claim to be the gift of tongues by means of the Holy Spirit, no one will be able to understand you, and certainly it is not something directed towards men to be understood by them since it is not at all intelligible, for if you were saying anything at all, as if speaking a new language that is not known to any man, but conveying meaning with sounds and symbols that do not correlate to any known language among men, only God would be able to understand such a thing. BUT...]
3 But he that prophesieth, speaketh to men unto edification, and exhortation, and comfort. 4 He that speaketh in a tongue, edifieth himself: but he that prophesieth, edifieth the church.
[But this Corinthian usage of pagan babbling from mystery religions among you only serves as an edification of oneself, whereas the Spirit who does speak through us will be edifying to the Church, as it is through the gift of prophesy, the gift that I would rather you focus upon.]
5 And I would have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth, than he that speaketh with tongues: unless perhaps he interpret, that the church may receive edification.
[I would like for all of you to actually have the real, authentic gift of the languages, as has been demonstrated at the time of Pentecost, but of course, even then, it is preferred that you prophesy, for it is a much greater gift. But if the Spirit does speak through you a different known language, the real gift of tongues, be sure that you will be able to translate it, or have someone else translate it, so that others in the congregation that may not speak that particular language can also understand, in order that the entire congregation can hear and understand in their own language what is being said and therefore be edified thereby.]
6 But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine?
[Consider this... what if I were to come to you with pagan babbling, as you claim to be the gift of the “tongues”, how could this be of any benefit to you at all unless I speak in a manner that is intelligible, which is precisely how revelation, knowledge, prophecy, or doctrine is communicated to your intellect.]
7 Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped?
[All communication among men is served by distinctions in sound carrying meaning in a manner that is known to those who listen to it.]
8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
[If those distinctions are not clear, known, and intelligible, then how can that meaning be properly conveyed from one person to another?]
9 So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you shall be speaking into the air.
[Likewise, the pagan babbling among you is not a known language, it is not plain intelligible speech, and therefore how can anyone know what is being said among you. For all intents and purposes you might as well be speaking gibberish at the sky because no one will understand you.]
10 There are, for example, so many kinds of tongues in this world; and none is without voice.
[This should be very plain from observing all the known languages through out the world, all of which carries meaning to its hearers by means of clear sounds that is commonly known among those who understand those languages.]
11 If then I know not the power of the voice, I shall be to him to whom I speak a barbarian; and he that speaketh, a barbarian to me.
[If a language is spoken to me that I do not know then the speech is foreign to me, I will not know the meaning of it. Both the speaker and the listener will not be able to communicate to one another because they do not share a common language.]
12 So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church.
[You who are zealous of spiritual gifts should always seek to edify the Church with intelligible speech.]
13 And therefore he that speaketh by a tongue, let him pray that he may interpret.
[Now that we know that the gift of tongues is a true gift of intelligible speech of known languages, as demonstrated on the day of Pentecost, we should also seek from the Spirit that we may also understand the language we are speaking, just as it is being understood by those who speak that language so that it may be intelligible to you as well.]
14 For if I pray in a tongue, my spirit prayeth, but my understanding is without fruit.
[Even in the case when the Spirit speaks a known language through us, it could be the case that the person so moved by the spirit may not know what is being said and the result is that the understanding of the speaker remains unfruitful but this should not remain the case.]
15 What is it then? I will pray with the spirit, I will pray also with the understanding; I will sing with the spirit, I will sing also with the understanding.
[The result of seeking the Spirit in this regard will result in being fully engaged in what is being said so that you too may fully understand what is being said. It is not only important that others understand what is being said, but that the speaker should also be able to understand it as well.]
16 Else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen, to thy blessing? because he knoweth not what thou sayest.
[Likewise, if there are people around you who may not understand the language being spoken they will not be able to participate in the prayer or blessing if they do not know what is being said.]
17 For thou indeed givest thanks well, but the other is not edified.
[You may be thanking God well enough, but these who do not know the language you are speaking will not be edified by your speech.]
18 I thank my God I speak with all your tongues.
[I am thankful to God that I know and understand all the different languages you speak within this congregation.]
19 But in the church I had rather speak five words with my understanding, that I may instruct others also; than ten thousand words in a tongue.
[In the Church, I would prefer to speak in a language that we both understand so that you will be properly instructed, than to use a language with which none of you are familiar.]
20 Brethren, do not become children in sense: but in malice be children, and in sense be perfect. 21 In the law it is written: In other tongues and other lips I will speak to this people; and neither so will they hear me, saith the Lord.
[It is written in the law that different languages will be used to communicate with people in this age.]
22 Wherefore tongues are for a sign, not to believers, but to unbelievers; but prophecies not to unbelievers, but to believers.
[Therefore this gift of being able to speak in all these different languages is meant to be a sign among unbelievers that God is working among them, such was the effect on the day of Pentecost for all the surrounding people to witness. It is not a gift that was meant to be done within the Church only to be observed by believers, less was it for their sake and private edification. Rather, it is the gift of prophecy, which I have encouraged you to seek, which is to be used among believers within the context of the Church.]
23 If therefore the whole church come together into one place, and all speak with tongues, and there come in unlearned persons or infidels, will they not say that you are mad?
[If the congregation gathers together and you are all engaging in this pagan babbling that you call “tongues” will not the unbelievers be thrown into confusion if they were to visit while all of this was going on? Will not all the unintelligible and ecstatic speech lead them to think you are crazy, and cause them to be repulsed by what you are doing instead of inspired as the true gift of languages did on the day of Pentecost?]
24 But if all prophesy, and there come in one that believeth not, or an unlearned person, he is convinced of all, he is judged of all. 25 The secrets of his heart are made manifest; and so, falling down on his face, he will adore God, affirming that God is among you indeed.
[It is much preferred that all of you prophecy in clear, intelligible, known languages so that people who visit will hear true and authentic Christian teaching in a manner that will appeal to the mind and convict the heart.]
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