GLOSSOLALIA

Glossolalia denotes the gift of speaking in a language in which facility has not been achieved through the process of human learning. The phenomenon appears three times in Acts (2.4, 6; 10.46; 19.6), where it is always a "corporate, church-founding, group-conversion phenomenon, and never the … Spirit-experience of an individual" (cf. Bruner p. 192). In 1 Corinthians 12 to 14 there is a different understanding of glossolalia. It is presented as an individual prayer gift to be used in private devotion for personal edification (1 Cor 14.2–4) or, if there is an interpreter, in the public assembly. It is considered inferior to prophecy (1 Cor 14.5). Mk 16.17 speaks of "new tongues" but 16.9–20 seems to be addition to the Gospel. Some scholars hold that Rom 8.26 refers to tongues but this is unlikely as here the Spirit is said to pray within one "with sighs too deep for words" (stenagmois alalētous ).

Glossolalia has accompanied many religious revivals throughout history and is not unknown outside Christian circles. There appear to be three sources of the phenomenon: First, the genuine gift received from God and as experienced by such Christians as Teresa of Avila, Catherine of Siena, Francis Xavier, etc. Secondly, a "hypnotically" induced glossolalia which is not the authentic gift but probably akin to xenophoneo (strange speech) found among the second century Montanists (Eusebius, Ecclesiastical History 5, 16, 167). Similar to this are the ecstatic utterances acknowledged within many religious traditions. Thirdly, "tongues" may be due to diabolical obsession or possession.

The phenomenon in the Roman Catholic Church has become widespread since the recent public manifestations of the neo-pentecostal movement. Both the genuine and the hypnotic type appear to be present. The hypnotic type produces the characteristics of divisiveness, projection of anger, group camaraderie, histrionic display, pre-occupation with glossolalia and, most importantly, a regression of the ego which results in subordination to the authority figure who introduces the recipient to "tongues." In the light of this danger it would seem advisable to refrain from imposition of hands and repetition of syllables after leaders in order to help in yielding to tongues lest the hypnotic element be inadvertently introduced.

When the gift is genuine it facilitates prayer, especially that of praise and intercession, and is accompanied by fruits of the Spirit, especially peace and joy. Sometimes it endows the recipient with poetic and musical powers which he did not originally possess. Private interpretation may also be received. The gift is under the control of the will and may be used or not as desired (cf 1 Cor 14.27). According to Samarin even the genuine gift of tongues does not appear to be a language in the technical sense of the term but it is a "non-cerebral" means of communicating with God akin to silent prayer, wellknown liturgy, the Jesus Prayer or the rosary (Baer).

See Also: pentecostalism.

Bibliography: r. baer "Quaker Silence, Catholic Liturgy and Pentecostal Glossolalia—Some Functional Similarities," Logos International (1973). f. d. bruner, A Theology of the Holy Spirit (Michigan 1970). s. d. currie, "'Speaking on Tongues' Early Evidence outside the New Testament bearing on 'Glossais Lalein,"' Interpretation 19 (1965) 274–294. j. d. davies, "Pentecost and Glossolalia," Journal of Theological Studies 3 (1952) 228–231. j. m. ford, Baptism of the Spirit (Illinois 1971) 79–133, or Theological Studies 32.1. r. h. gundry, "Ecstatic Utterance," Journal of Theological Studies 17.2 (1962) 329–360. m. kelsey, Speaking with Tongues (1964). j. p. kildahl, The Psychology of Speaking in Tongues (New York 1972). w. j. samarin, Tongues of Men and Angels (New York 1972). f. stagg, e. g. hinson, and w.e. oates, Glossolalia (1967). j. p. m. sweet, "A Sign for Unbelievers: Paul's Attitude to Glossolalia," New Testament Studies 6 (Nov. 1968) 173–179.

[j. m. ford]