Overview:

"Speaking in tongues" forms a major part of Charismatic and Pentecostal Christian life.

There is a common belief among Pentecostals, Charismatics, and some other Christians the Holy Spirit, within the believer, uses glossolalia _1,2 (speaking in tongues) as a method of talking to God the Father in heaven. i.e. two Persons of the Trinity communicate through the believer. Some support this concept with the text of Romans 8:26 which says that the Holy Spirit makes intercessions for us with God with groanings that words cannot express. The "groanings" phrase may mean that these intercessions cannot be spoken in the words of a human language, but only when the individual is in a state of religious ecstasy and speaking in the language of God.

Conservative Christian groups generally teach that believers are "saved" or "born again" when they repent of their sins and trust Jesus as Lord and Savior. Some denominations teach that, at the time that they area saved, or slightly later, the believer will be "baptized of the Holy Spirit." One manifestation of this baptism is the gift of speaking in tongues (aka glossolalia).

Author Tom Brown writes: "Theologians often confuse the baptism in the Holy Spirit with salvation. They often regard these two experiences as being the same...The Bible does not teach this. The Bible clearly teaches that the baptism in the Holy Spirit is a separate experience from salvation and comes after a person is saved, although it can occur at the time of salvation." ₃

For example: The "SALVATION: Heaven on Earth" web site says: "Anyone who is saved is ready to receive [the Holy Spirit]...[Later] when you are Baptised in the Holy Spirit, you too will speak in tongues." ₄ This gift of "tongues" is considered proof they have been baptized in the Holy Spirit. And since only saved believers can be so baptized, speaking in tongues is proof that their religious conversion is a valid one, and that the Holy Spirit is dwelling within them.

Other denominations have different views about "tongues." Some take a neutral view. Some consider it evidence of demon possession, and conclude that the believer needs to be exorcised. Although this phenomenon plays a large role in the lives of many tens of millions of conservative Christians, little attention has been paid to it by the scientific community.

Various interpretations of two key passages in 1 Corinthians:

1 Corinthians 12:4-11: In the King James Version (KJV) of the Christian Scriptures, this passage is translated:

4 Now there are diversities of gifts, but the same Spirit.
5 And there are differences of administrations, but the same Lord.
6 And there are diversities of operations, but it is the same God which worketh all in all.
7 But the manifestation of the Spirit is given to every man to profit withal.
8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

Conservative Christians who are not Pentecostals often interpret verses 7 to 10 as stating that the Holy Spirit gave different gifts to various Christians, and that no one gift (such as tongues) is given to all believers. Some Pentecostals, particularly those from the United Pentecostal Church, have an alternative interpretation. They believe that there are two distinct types of the "gift of tongues":

In 1 Corinthians 14:22-28:

22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.
(KJV)

In verse 23, St. Paul refers to the entire church coming together and speaking in tongues. Many Pentecostals interpret this verse literally: that every member of the congregation at Corinth spoke in tongues. Other Christians might consider this as an exaggeration that Paul used for literary effect. He might have meant that too many members speaking in tongues simultaneously would reduce the meeting to chaos. Any non-believers who passed by might think that the congregation was insane. He put an upper limit of three persons speaking in tongues. But if no person with the gift of interpreting was present, then there should be no speaking in tongues.

Beliefs of various Christian denominations:

Various conservative Christian denominations teach different beliefs about the connections among Salvation, Baptism of the Holy Spirit, and Speaking in Tongues. See below:

Assemblies of God:

The Assemblies of God is the second largest Pentecostal denomination, with a population of about 2.5 million in the U.S. They teach that when a person trusts Jesus as Lord and Savior the Holy Spirit indwells their body. At this instant, they are saved. They are then guaranteed that upon their death, they will attain Heaven. At this time, the Holy Spirit "...convicts them of sin, [and] convinces them of righteousness..." ₅

God has promised that every believer will receive a second "ministry of the Holy Spirit called the baptism in the Holy Spirit." The results of this baptism is that the believers

	Is helped to lead a holy life.
	Becomes more attached to Jesus Christ.
	Becomes a more effective witness.
	Experiences greater joy in spiritual service.
	Becomes more aware of their mission to the world. 5
	Receives a "flow of spiritual gifts." 6
	One automatic gift at the baptism in the Holy Spirit is the ability to speak in tongues. "The baptism of believers in the Holy Ghost is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance..." 7

This is not necessarily a one-shot event. As believers serve the Lord, there is an consumption of their spiritual power. They interpret Ephesians 5:17-18 "Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit." as instructing believers to seek refilling as needed with the Holy Spirit.

They acknowledge that some saved believers have a "dynamic and life-changing encounter with the Holy Spirit." ₈ Yet, their baptism in the spirit, and the flow of spiritual gifts are delayed. However, they have still been saved from eternity in Hell; they will go to Heaven. The denomination rejects the assertion by some Pentecostals that "Unless you have spoken in tongues you will not go to heaven." ₆

United Pentecostal Church International (UPCI):

The United Pentecostal Church was founded in 1945 by the merger of the Pentecostal Church, Incorporated, and the Pentecostal Assemblies of Jesus Christ. They have a worldwide membership of about 4 million people. They interprets the "birth of the Spirit" and the "baptism of the Spirit" as synonymous terms. It is an emotionally overwhelming experience.

They teach that if a person sincerely repents of sin, and trusts in Jesus as Lord and Savior, that they are saved. At that time, or more likely at some later date, they will be "baptized of the Holy Spirit," and will automatically receive from the Holy Spirit the gift of speaking "in tongues." A main reason why "God chose speaking in tongues as the initial evidence of this spiritual baptism [is that tongues are]...an objective, external evidence that recipients and onlookers can both identify with certainty." ₉

In a World Aflame Press tract ₁₀ on its home page, ₁₁ They state that: "One vital reason why God chose other tongues as the initial sign of receiving the Holy Ghost is that speaking in tongues is an immediate, external evidence. There are many other evidences of the operation of the Spirit of God in a person's life, but it is a matter of time before they are manifest...Another reason why God chose other tongues as the initial sign of receiving the Spirit is that speaking in tongues is a uniform evidence. It applies to everyone, regardless of race, culture, or language."

The UPCI web site states that speaking in tongues is "a uniform evidence" that separates the saved from the unsaved: "At Caesarea all who heard the Word were filled, and all who heard the Word spoke in tongues. If some of them had not spoken in tongues, would the Jewish Christians have accepted their experiences? Clearly not. All twelve men mentioned in Acts 19:6 had a uniform experience. If ten of the twelve had spoken in tongues and the other two had not, would Paul have believed that the two had received the Holy Ghost just as the ten? Certainly not. Paul would not have accepted their experience if they have failed to exhibit the uniform evidence." ₁₆

The UPCI's official creed states that: "John the Baptist, in Matthew 3:11, said, '...He shall baptize you with the Holy Ghost, and with fire.' Jesus, in Acts 1:5, said, '...ye shall be baptized with the Holy Ghost not many days hence.' Luke tells us in Acts 2:4, they were all filled with the Holy Ghost, and began to speak with other tongues (languages), as the Spirit gave them utterance. The terms 'baptize with the Holy Ghost and fire,' 'filled with the Holy Spirit,' and the 'gift of the Holy Ghost' are synonymous terms used interchangeably in the Bible. It is scriptural to expect all who receive the gift, filling, or baptism of the Holy Spirit to receive the same physical, initial sign of speaking with other tongues." ₁₇ (emphasis ours)

Doug Beaumont, a professor of apologetics, comments: "The UPCI teaches that there are two major evidences of the baptism of the Holy Spirit: speaking with tongues and the fruit of the Spirit. This Spirit Baptism is not considered optional for a believer: '...the new birth, consisting of water and Spirit, was never set forth as being optional or unessential. "Ye must be born again" are the words of Jesus in John 3:7. Until a person is born of the Spirit, he cannot be called a "son" of God.' Thus, speaking in tongues is a gift that all true believers have....the UPCI...make tongue-speaking an essential ingredient in salvation and deny the baptismal formula set out by Jesus Himself." ₁₈

The gift of tongues is considered proof a person has been saved - i.e. that their religious conversion is a valid one, and that the Holy Spirit is dwelling within them. They conclude that if a person does not speak in tongues, then they have not been saved. Perhaps the person had not been truly repentant of their sins, or did not fully trust Jesus as Lord and Savior. For whatever reason, salvation was not achieved. At death, they would go to eternal punishment in Hell with the other 90% or more of the human race who are not saved. This implies that, in the opinion of the UPCI, the vast majority of Christians, and the vast majority of saved Christians will spend eternity in Hell.

Church of God of Prophecy (CGP):

This is a smaller Pentecostal denomination with a membership of about 75,000 in the U.S.

According to author Michael J. Ediger, the founder of the CGP, A.J. Tomlinson, "declare[s] emphatically that no one ever has or ever will receive the baptism with the Holy Ghost without the speaking in tongues accompanying as the evidence." ₁₉

Church of God (Cleveland):

The "Declaration of Faith" of the Church of God (headquartered in Cleveland TN) contains the following statement:

"We believe...In speaking with other tongues as the Spirit gives utterance and that it is the initial evidence of the baptism of the Holy Ghost." ₂₀

Although this appears to indicate that a person who does not speak in tongues is not saved, the denomination does not consider that speaking in tongues is a requirement for salvation. Also, it is not a requirement for membership in the church.

The Salvation army:

At least one congregation of the The Salvation Army recommends that glossolalia is not appropriate during public religious services, but is to be encouraged privately. ₁₂

Orthodox Christians

"The Greek Orthodox Church does not preclude the use of Glossolalia, but regards it as one of the minor gifts of the Holy Spirit...it is a private and personal gift, a lower form of prayer. The Orthodox Church differs with those Pentecostal and Charismatic groups which regard Glossolalia as a pre requisite to being a Christian and to having received the Holy Spirit." ₁₄

Other conservative Christian denominations:

Most other conservative Christian denominations teach that speaking in tongues and other gifts of the Holy Spirit were only given to Christians during the time that the apostles were alive. They ceased permanently in the second century CE. They are not given today. They recognize the same criteria for salvation (repentance and trust in Jesus) as do the Pentecostals. But baptism of the Holy Spirit or speaking in tongues is not expected. In practice, the latter is rarely seen within their churches. Some consider speaking in tongues as evidence of demonic possession.

Liberal Christian denominations:

Many liberal churches doubt the occurrences of many of the miracles discussed in the Christian Scriptures. Some might interpret the 1st century CE experience with tongues to be simple religious myths. Others might interpret the event symbolically.

They generally interpret modern-day speaking in tongues to be a byproduct of a state of religious ecstasy, without any informational content.

Agnostics, Atheists, Humanists, and other Secularists would probably agree.

Inter-Denominational Friction over Tongues

As noted above, most conservative Christians believe that the gift of tongues was not given to all believers during the lifetimes of the apostles. They believe that some received the gift of tongues, while others received a gift of administrative competence, the ability to translate tongues, etc. No one gift was given to all believers. No one believer received all of the gifts. They also believe that these gifts were phased out after the time of the Apostles. Some even suspect that people who speak in tongues today may be demon possessed.

But Pentecostals generally feel that the gifts of the Holy Spirit are given today to Christians just as they were in the 1st century CE. Further, some Pentecostals say that if a person does not speak in tongues, that they have not been truly saved. Other Pentecostals say that some individuals are saved, but never receive the gift of tongues; the decision is up to God.

Needless to say, these conflicting beliefs about tongues generates much inter-denominational ill will. Members of a Southern Baptist congregation might view members of a neighboring congregation of United Pentecostal Church International speaking in tongues. The Baptists might believe that most believers in that congregation may be demon-possessed. Meanwhile the Pentecostals, noticing that few if any of the Southern Baptists speak in tongues, might conclude that almost none of the Baptists have been truly saved; the vast majority will spend eternity being tortured in Hell without hope of relief.

A sociologist studying the phenomenon of "tongues" might compare Southern Baptists with the UPCI and conclude:

	Both groups of conservative Christians hold very similar beliefs about theology, personal behavior, sin, etc.
	Both agree that the unsaved will go to Hell for eternal punishment, while those who are saved will go to Heaven.
	Both groups believe that salvation requires a person to repent of their sins and trust Jesus as Lord and Savior.
	The vast majority of the members of both denominations believe that they have trusted Jesus and have been saved -- most as children or youths.
	The Southern Baptist Convention does not teach "tongues." Most congregations probably frown on it. Some consider it evidence of demonic possession.
	Pentecostals teach that "tongues" is a gift from God to most people -- or all person -- who is truly saved. Some consider a person who has not spoken in tongues to be unsaved. By this reasoning, almost all Southern Baptists, Methodists, Presbyterians, Episcopalians, United Church members etc are unsaved and destined for Hell.
	Speaking in tongues is almost never found among Southern Baptists. Speaking in tongues is almost universally found among Pentecostals.
	Sociologists might conclude that Pentecostals speak in tongues during periods of religious ecstasy because it is expected of them. However, the individuals might well be unaware of this cause.

When Will/Did Speaking in Tongues Cease?

Circa 55 CE, Paul wrote in 1 Corinthians 13:7-10:

7 Beareth all things, believeth all things, hopeth all things, endureth all things.
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.

He appeared to predict, in about the middle of the 1st century CE, that at some time in his future, people will no longer prophecy or speak in tongues. There appears to be no consensus on when this will (or had) happened:

	Pentecostals and Charismatics generally believe that speaking in tongues today is as much a gift of the Holy Spirit as it was during the time of the apostles.
	Most non-Pentecostals believe that the various gifts of the spirit, including the gift of tongues, ended with the death of the last apostle. 13

References:

The following information sources were used to prepare and update the above essay. The hyperlinks are not necessarily still active today.

1. Glossolalia: The Interpreter's One-Volume Commentary on the Bible defines glossolalia as: "the ecstatic utterance of emotionally agitated religious persons, consisting of a jumble of disjointed and largely unintelligible sounds. Those who speak in this way believe that they are moved directly by a divine spirit and their utterance is therefore quite spontaneous and unpremeditated."
   
2. C.M. Laymon, Ed., "The Interpreter's One-Volume Commentary on the Bible," Abingdon Press, Nashville, TN, (1971), Page 807.
   
3. Tom Brown, "Speaking in Tongues," at: http://tbm.org/tongues.htm
   
4. "Holy Spirit Baptised with Bible Evidence," at: http://bornagain.port5.com/tongues.htm
   
5. "Assemblies of God Beliefs," at: http://www.ag.org/top/beliefs/baptism_hs/baptmhs_01_distinct.cfm
   
6. "Assemblies of God Beliefs," at: http://www.ag.org/top/beliefs/baptism_hs/baptmhs_02_savedwithout.cfm
   
7. The Assemblies of God denominational home page is at: http://www.ag.org/ They have a position paper which deals with the gift of tongues at: http://www.ag.org/info/position/34-4185.htm
   
8. "Assemblies of God Beliefs," at: http://www.ag.org/top/beliefs/baptism_hs/baptmhs_09_filledwotongues.cfm
   
9. "The Gift of the Holy Ghost," at: http://www.upci.org/doctrine/Holy_Ghost.asp
   
10. Word Aflame Tract "Why did God Chose Tongues?" tract #6108 by World Aflame Press. Available at: http://www.upci.org/tracts/tongues.htm
    
11. The United Pentecostal Church International denominational home page is at: http://www.upci.org/
    
12. Campbelltown Salvation Army, "Guidelines for Salvationists: Speaking in Tongues," at: http://www.pastornet.net.au/salvcamp/tounge1.htm
    
13. "Ellery," "Speaking in Tongues Today-From God?" a contribution to the discussion group "Watchtower Review", posted on 1997-OCT-1 at: http://www.serve.com/larryi/messages/4791.html
    
14. Fr. George Nicozisin, "Speaking In Tongues: An Orthodox Perspective," at: http://www.goarch.org/access/orthodoxy/speaking_in_tongues.html
    
15. http://www.geocities.com/Heartland/Woods/8255/spirit.html
    
16. "Why Did God Choose Tongues?," UPCI, undated, at: http://www.upci.org/doctrine/tongues.asp
    
17. "The Official Creed of: United Pentecostal Church International UPCI," at: http://www.bible.ca/cr-United-Pentecostal-(upci).htm
    
18. "The United Pentecostal Church," at: http://www.souldevice.org/upci.htm
    
19. Michael Ediger, "The Church of God of Prophecy," Darkness to Light, at: http://www.dtl.org/dtl/article/c-g-p.htm
    
20. Declaration of Faith, Church of God, at: http://www.churchofgod.cc/declaration_of_faith.cfm

Effusion in Ephesus: An exposition of Acts chapter 19

The website Please Consider is not connected with this blog, neither are its authors, but I would refer you to it for more information on this topic.

This 'Effusion' essay is the fourth, and final essay, in a series that seeks to interact with the book of Acts. Specifically, these four are offered as a corrective to the Revivalist position concerning the direct and (some would argue) indirect ‘tongues’ passages recorded in Luke’s historiography. Consequently it is recommended that Tongues in the Temple, Acts 2:38, The Spirit and Samaria, and Gentiles and Grace be read preliminary to this account, and preferably in that order.

Russell's Teapot

An Overview of Spiritual Gifts

Please refer to An Overview of Spiritual Gifts

Tongues in the Temple: An exposition of Acts chapter 2

Please refer to Tongues in the Temple: An exposition of Acts chapter 2

Fifteen Other Salvation Accounts From Acts

An Examination of Salvation in the Book of Acts

Introduction

When discussing 'salvation experiences' from the Scriptures, Revivalist groups almost universally focus on a select few accounts from the book of Acts (generally Acts 2, Acts 8, Acts 10 and Acts 19). These selected texts are then presented by Revivalists in a very specific manner in an endeavour to seek support for their 'all must speak in tongues doctrine'. However, it may surprise some to learn, but there are around 19 salvation related accounts in Acts^[1]. The intent of this article, then, is to provide a summary of these numerous accounts in an effort to gain an overall feel for how the author of Acts intended to portray the essence of 'becoming a Christian' as it related to the early church (for further detail on salvation, see the linked article).

The tongues accounts in Acts

First, it is important to note that there is not a single instance in the Scriptures that describes (or even implies) anyone coming to salvation by 'seeking' for the Holy Spirit until they speak in tongues (neither by an individual or group). Throughout Acts, it is also of note that tongues were never mentioned as an experience to be sought. The movent of the Spirit was presented as either a totally sovereign affair, dictated by the will of the Spirit (Acts 2 & 10), or was given though the authority and laying on of hands of the Apostles as in Acts 8 & 19 (no tongues are recorded in Acts 8, and it is unlikely that the revivalist 'unknown tongue' would have produced the response the Scriptures highlight). It should also be noted that the 'sign' at Pentecost was not (and never was) an 'unknown tongue'. The sign was the fact the twelve Apostles, symbolic of the twelve tribes of Israel, spoke in known Gentile languages, declaring the wonderful works of God. This, in combination with the highly symbolic occurrences of wind and fire, were all very significant signs for the Jews of the Dispersion that were present in Jerusalem on the day of Pentecost^[2]. Unknown tongues would have been a pointless exercise that day, a fact which is supported by Paul's less than favourable treatment of 'unknown tongues as a sign' in his Corinthian discourse. For a more detailed study of these Acts accounts, see the following articles (Summary Acts 2,8,10,19 also Pentecost, Acts 8, Acts 10, Acts 19).

Salvation throughout Acts

Surprisingly, there are around fifteen other 'salvation accounts' recorded in the book of Acts. If we include the four supposedly 'Pentecostal' accounts that are listed above, there are 19 accounts in total. Out of these 19 accounts, on only three occasions are 'tongues' mentioned, all finding their place in a corporate setting. Of course, none are ever specifically described as an 'unknown tongue'. It should also be noted that, for at least one of the these tongues accounts, salvation is not necessarily the context of the passage^[3].

The following list provides a reference to these 15 other accounts, with a brief summary given of the signs associated with each account. As you read through, the developing theme may become obvious.

Acts 2:38-44

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common;

• Peter explained that the Holy Ghost was a promise, not a requirement to be sought after
  
• Many gladly received his word (which, in its context, was Peters preaching of Christ)
  
• The 3000 were baptised and were added to the church
  
• No signs were associated with the believers
  
• Signs were evident, all of which were attributed to and centred on the Apostles

Acts 4:1-4

And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

• Christ was preached and his resurrection from the dead
  
• About 5000 believed
  
• No signs were associated with the believers

Acts 5:12-14

And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them: but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women).

• Believers were added to the Lord
  
• No signs were associated with the believers
  
• Signs were evident, all attributed to the apostles

Acts 8:35-39

Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.

• Phillip preached Jesus
  
• The eunuch believed on Christ as the Son of God
  
• Upon the eunuch's confession, Phillip baptised him
  
• No signs were associated with the eunuch's conversion

Acts 9:3-19, Paul's conversion

The nature, timing and context of Paul's conversion still causes debate within certain groups. From the Revivalist perspective, Paul's conversion is generally accepted to be either at, or subsequent to, the visit by Ananias in Damascus (this was of course my original position). However, this position suffers from exegetical difficulties on several fronts, the least of which is Paul's own testimony on the matter^[4]. However, even should one still wish to insist that Paul's conversion was at or after the visit by Ananias, it makes no difference to the intent of this article. Paul was neither commanded to receive the Holy Spirit by Ananias, neither did he 'seek' for him, nor were there any external 'spiritual' manifestations such as tongues recorded as being evident. Paul's outward confirmation of the indwelling Spirit was his baptism. A summary of Paul's conversion could be expressed as follows;

• Paul was confronted with the reality of Christ on the road to Damascus
  
• Paul believed and became a follower of the risen Christ, even addressing him as Lord, all on the road to Damascus
  
• Paul's sight was restored, assisted by Ananias
  
• Paul was baptised
  
• Paul went and preached that Jesus is the Son of God

Acts 9:32-35

And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord.

• Peter healed Aeneas
  
• All at Lydda & Saron 'turned' to the Lord
  
• No signs were associated with these believers

Acts 9:40-42

But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. And it was known throughout all Joppa; and many believed in the Lord.

• Peter healed Tabitha
  
• Many believed in the Lord
  
• No signs were associated with the believers.

Acts 11:20-24

And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord

• The Lord Jesus was preached
  
• Because the hand of the Lord was with them, a great number believed and turned to him.
  
• Barnabas exhorted them to cleave unto the Lord.
  
• Much people were added to the Lord
  
• No signs were associated with the believers

Acts 14:1-4

And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. But the multitude of the city was divided: and part held with the Jews, and part with the apostles.

• Many of the Jews and Greek believed.
  
• Signs were evident, all attributed to the apostles
  
• No signs were associated with the believers
  

Acts 16:13-15

And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

• Lydia listened to Paul's preaching
  
• The Lord opened her heart and she believed
  
• Lydia and her household were baptized
  
• She asked if Paul judged her to be faithful, to remain with her
  
• Paul remained.
  
• No signs were associated with the believers

It should be noted that Lydia said to Paul "If you have judged me to be faithful , stay". Now, from the Revivialist perspective, if Lydia had spoken in tongues at conversion, she simply could (should?) have made appeal to that fact for Paul to base his judgement on, just as Revivalists do when promoting their own 'faithfulness'. Lydia's non-appeal to 'tongues' is obvious due to its absence.

Acts 16:27-34

And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

• The prison guard asked what he had to do to be saved
  
• Paul instructed him to believe in the Lord Jesus Christ
  
• Paul and Silas spoke to him the word of the Lord
  
• He and his household were baptised
  
• He rejoiced, believing in God
  
• No signs were associated with the believers
  
• Signs were evident, all attributed to Paul & Silas (the earthquake was to set Paul & Silas free)

Acts 17:2-4

And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.

• Paul reasoned and preached Christ and his resurrection
  
• Some believed
  
• No signs were associated with the believers
  

Acts 17:10-12

And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

• Paul and Silas preached the word
  
• Those hearing searched for confirmation (from the Old Testament presumably)
  
• Many believed
  
• No signs were associated with the believers

Acts 18:7-8

And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

• Paul preached to them (presumably Christ, see verse 5)
  
• They believed
  
• They were baptised
  
• No signs were associated with the believers

Acts 19:13-18

Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. And many that believed came, and confessed, and showed their deeds.

• Paul was known as a preacher of Jesus
  
• A demon overcame some vagabond Jews, also declaring Paul's authority.
  
• Because of this, the Lords name was magnified
  
• Many believed
  
• No signs were associated with the believers

Putting it all together

Let us now list out 14 of the above accounts where Acts actually 'details' what the converts 'did'.

(In the above summary, I have left out Paul's conversion, as the related text nowhere specifically states Paul's point of believing. However, if one reads Paul's testimonies it is reasonable to infer that Paul saw his own 'point of believing' on the road to Damascus, see Acts 26:19)

We can see from the numerous accounts, the main point that the author of Acts wished to highlight, was that to be a 'believer' was in essence, the result that occurred at a person's point of conversion. In not one instance in all the individual salvation accounts, is there any record of the believers manifesting any spiritual gifting, let alone speaking in tongues. The only 'sign', if one were to call it that, was the new believers desire to be baptised. In not one instance did an individual need to go any further than the act of believing in order to be accepted into the Christian community.

At this point it may also be helpful for some to read the article on Belief, which gives an overview of both the gravity and concept of this word.

Of the 15 accounts, the following is also to be noted:-

1 Then they that gladly received his word were baptized And all that believed were together
2 Howbeit many of them which heard the word believed
3 And believers were the more added to the Lord, multitudes both of men and women
4 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God
5 And all that dwelt at Lydda and Saron saw him, and turned to the Lord
6 And it was known throughout all Joppa; and many believed in the Lord
7 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord
8 And it came to pass..... that a great multitude both of the Jews and also of the Greeks believed
9 whose heart the Lord opened, that she attended unto the things which were spoken of Paul
10 Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house....he set meat before them, and rejoiced, believing in God with all his house
11 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude
12 Therefore many of them believed
13 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house and many of the Corinthians hearing believed, and were baptized
14 And many that believed came, and confessed, and showed their deeds

Extra detail of the event & outcome is given, including any signs to be noted	7/15
Baptism of the believers was described	6/15
The believers spoke in tongues	0/15
Signs / Spiritual manifestations were displayed by the believers	0/15
The Holy Spirit was even mentioned	1/15*
The Holy Spirit was designated as something that needed to be sought for and received for salvation	0/15

(*twice if one wishes to insist on Paul's conversion as occurring with Ananias. However even this account speaks nothing of an individual seeking for the Spirit and bears no resemblance to the Revivalist practice in these matters)

If one wishes to draw any 'normative' assumptions from the events described in Acts, the only safe assumptions would be as follows:-

Christ was preached, particularly his death and resurrection

People either believed or they did not

Those that believed were often baptised

These people were accepted as fellow Christians

No further 'step' was required

Only those who were professed believers were baptised. This by the way, is not always the case within the Revivalist groups. I have personally heard a number of testimonies wherein people either said they were told they had nothing to lose, so they got baptised, or they didn't really understand what was going on, but they got baptised anyway. Within the RCI, people were often baptised before they spoke in tongues (i.e. before they 'had' the Holy Spirit). This attitude and approach completely misses the point of New Testament baptism and is an error I am sure I was also guilty of over time.

Summary

Taking into account the all the Acts events, there are 19 salvation 'type' accounts in total (for arguments sake I have included the Revivalist view that Pentecost was a salvation account, though it was not). Of the 19, only 3 specific groups spoke in tongues, for very specific reasons and in a very specific manner. Of the 15 accounts that I have listed above, where signs are described, they are attributed to the Apostles / original Disciples. Not a single sign is attributed to a 'believer'.

Tongues was never mentioned as a sign to look for regarding salvation or the Spirit, nor was anybody ever told to 'seek' to receive Holy Ghost for salvation. Paul was told that he may be 'filled', and in Ephesus, they were asked if they had received the Spirit, which task the Apostle completed through the laying on of hands).

Where tongues do occur, they are never the sole 'sign'. Pentecost had wind, fire, praise of God and miraculous known languages. Ephesus had accompanying prophecy, while Cornelius also had Praising of God (yes this was one of the signs, see the text).

Quite simply, the Revivalist picture of unknown tongues as the 'sign' of conversion is completely un-biblical if one wishes to be 'according to the Scriptures' on this topic.

Of course this does not mean that one cannot speak in tongues at conversion or evidence any other spiritual gifting at that time, however, the Bible nowhere maintains that it is to be sought after as a mandatory evidence or 'sign'. To do so diverts people from the true gospel, and is a diversion that can have disastrous long term effects.

If it is not the Gospel of Jesus Christ, it is not the Gospel, no matter how 'powerful' and individuals experience may or may not be. For further reading on what was the 'Gospel' see the article at the following link .

Notes

[1] When terming an account as one of salvation or conversion, the author of Acts almost universally uses the simple description of the person / people becoming a 'believer in' or 'follower of' Jesus Christ and his Gospel. This becomes very clear when all the accounts in Acts are viewed in total.

[2] Historically, Pentecost was one of the major feasts of the Jewish religious calendar. During the first century, it was also widely regarded as the anniversary of the giving of the Law at Mount Sinai. Philo Judaeus, a Jewish contemporary of Jesus who lived at Alexandria in North Africa, wrote on the subject five years before the Christian Pentecost. He expressed the rabbinical belief that the Law was intended to be universal in scope, that it was given by God in the languages of all the nations of the world. Philo also described a number of rather interesting 'manifestations':

"...the heavenly voice sounded forth like the breath through a trumpet...the flame became articulate speech in the language familiar to the audience..."

Straightway we are confronted with a record (most likely) published before AD 30, expressing the Jewish belief that when God presented His Law (the Old Covenant) to Israel, it was with manifestations of (1) breath or wind, (2) visible flame and (3) gentile languages.

The tradition reported by Philo finds a measure of support in the Mishna, a commentary on Jewish religious tradition and belief:

Rabbi Johanan (died early 3rd century): "...the [one] voice [at Sinai] divided into [seven voices and these into] seventy languages [so that all the nations heard in their own language".

It appears, then, that when the 'Old Covenant' was formally confirmed at Sinai, it was with some decidedly 'Pentecostal' phenomena. That similar manifestations occurred at the confirmation of the New Covenant should not surprise anyone. Just as the original Pentecost was preceded by a pledge in the form of a Passover sacrifice, so it was with the New - the sacrificial type being fulfilled in the atoning death of Jesus Christ at Calvary. Therefore, when we read of the fulfillment of Old Testament types in Acts chapter two, we should do so with a Jewish rather than 21^st century Christian perspective. Christians of all genera often fail to do this, to the detriment of developing a biblical theology of the events.

[3] Viewing the events in both Acts 2 (Pentecost) and Acts 8 (Samaria) in relation to a 'salvation' experience, needs to be cautioned. The giving of the Spirit in the manner described in these two accounts, was done for a very specific purpose, and one that simply cannot be considered 'normative' for a Christian conversion. The disciples relationship with Christ and his declaration of them that their names were 'written in heaven' certainly makes it difficult to see them as 'unsaved'. Christ did not command the disciples to wait in Jerusalem for 'salvation', but rather, till they were endued with power from on high, which would enable them to fulfil their special commission. All four Acts accounts should be viewed in the context of the authors declared intention of his writing of the Acts of the Apostles.

[4] Paul's own testimonies provide significant insight as to how and when the Apostle saw his own conversion. In both accounts (Acts 22:1-16, Acts 26:12-20), while trying to explain the legitimacy of his conversion and calling, he all together fails to even mention Holy Ghost (this would be an impossibility from the revivalist perspective. Indeed in at least one RCI assembly, people were instructed to testify not just that they received the Holy Spirit, but that they also spoke in tongues!). Paul's central point in both testimonies was his encounter with the risen Lord on the road to Damascus, and hence, his new direction and appointment in life (Acts 26:16-19). Even when he details the events with Ananias, instead of proclaiming he was 'filled with the Holy Ghost' he highlights the restoration of his sight (Acts 22:12-13). Though the events of Paul's conversion are well detailed, Paul displayed no spiritual manifestations and was not reported to have spoken in tongues at that time. Also, those who would insist that Paul was at that time 'filled with the Spirit' at the hands of Ananias, and hence this was his salvation moment, should exercise some caution as A - God never commanded Ananias to 'fill Paul with the Spirit' (Acts 9:12) and B - The 'filling of the Spirit' is not synonymous with salvation e.g. Acts 4:31 where known believers (including the already 'Spirit filled' and saved disciples), were again filled with the Spirit. This filling resulted not in tongues, but rather a boldness in preaching the Gospel.

New Testament Roots

The phenomenon of "speaking in tongues" is mentioned several times in the Bible, but Baptists and other Christians disagree on whether such speech is spirit-filled in modern times.

The Bible in Acts 2, for example, describes the followers of Jesus Christ gathering on Pentecost after Christ ascended to heaven, when:

"...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."

Most Southern Baptists believe that speaking in tongues also called glossolalia was a unique phenomenon bringing revelations to Christians during biblical times when written revelations didn't exist, says Russell Moore, dean of the School of Theology at the Southern Baptist Theological Seminary in Louisville.

The New Testament now serves to bring Christians that full revelation instead, he said.

Southern Baptist pastors including Ron Phillips, pastor of Baptist-affiliated Abba House in Chattanooga, Tenn., disagree.

At 41, Phillips says he first experienced speaking in tongues in his sleep at a time in his life when he was discouraged and ready to quit the ministry.

"My wife woke me up and said, 'what in the world were you saying?'" he says. "I didn't know it, but I'd fallen asleep and the spirit started praying."

The spirit-filled language comes out in his private prayers to God, says Phillips, 58.

The Bible, Phillips says, "never says anywhere that the gifts of spirit, tongues or prophesy stops."

"I believe that God's alive and there's a spiritual world we can't see," he says. "It's kind of like a TV set that you've got to tune in to the right channel."

Robert Parham, executive director of the Baptist Center for Ethics, says Southern Baptists who don't believe in the practice view those who do with some discomfort.

"Those who do not believe in speaking in tongues view those who practice speaking in tongues as babbling incoherently and expressing too much emotion."

-- Anita Wadhiwani, The Tennesseean

Did Our Baptist Pastor Speak In Tongues? Listen and Decide! (Satire)

Did Our Baptist Pastor Speak In Tongues? Listen and Decide!

An Important Message to Church Members

Freehold, Iowa - Landover Baptist Church Members were officially alerted today that Pastor Deacon Fred remains in stable condition at Landover Baptist's Center for Creation Science Research.

Pastor Deacon Fred was hospitalized after a troubling incident during last Sunday's sermon which involved an audibly manifested gift of the Holy Spirit, thought by intelligent Baptists to have been dormant since the close of the Apostolic Age. Landover Baptist Church security officers rushed Pastor to the Landover Baptist Memorial Hospital so that doctors could perform an emergency all night prayer vigil and the laying on of hands.

Evidential clip: Portion of sermon in question (property of Landover Baptist Center for Creation Science Research until further notice).

Church Secretary, Ida Mae Denkins, reports that her phone has been ringing off the hook with calls from church members who witnessed Pastor's episode last Sunday. "They are extremely concerned about his condition, and that we might be going 'tongues,'" she stated. "Most of the folks calling in were there to witness first hand, what I consider to be the Holy Spirit of God Almighty at work through the sweet, precious lips of Pastor Deacon Fred." Mrs. Denkins further stated (off the record) that she can prove with secular scientific DNA evidence that Pastor has the gift of tongues.

Dr. Jonathan Edwards reports that his team of Creation Scientists will not stop investigating the incident until they find a way to make it fit into their theology. Church members are encouraged to pass the transcript and audio available through this public web-page to family members and friends in hopes that someone in our extended True Christian™ Baptist family has experienced such an event before and may offer some advice.

Please contact Dr. Edwards at the Landover Baptist Center for Creation Science Research if you have any information that may be of assistance. Thank You!

Southern Baptists Debate Over Speaking in Tongues

By
Audrey Barrick
Christian Post Reporter

Southern Baptist pastors opened debate on speaking in tongues at a weekend conference where a charismatic Baptist sought to educate his fellow believers on the Holy Spirit.

Hundreds of Christians, mainly Southern Baptists, attended "A Baptist Conference on the Holy Spirit" in Arlington, Texas, as either skeptics of charismatic practices or as supporters.

After affirming his own conviction that he has been gifted with a private prayer language, Pastor Dwight McKissic of Cornerstone Baptist Church said Pentecost, and the Holy Spirit it celebrates, are largely overlooked in Baptist churches, according to the Associated Baptist Press. And the lack of awareness is a loss for Baptists, he added.

McKissic had triggered the controversial debate within the Southern Baptist Convention on the gifts of the Holy Spirit last year when he spoke of experiencing private prayer language during a chapel service at Southwestern Baptist Theological Seminary.

While the majority of Southern Baptist leaders do not practice or accept charismatic practices, Baptists are split on the issue and SBC president Frank Page also recognized and let stand the varying interpretations within the denomination.

"[B]ecause I do believe there are varying interpretations, I believe it is okay to believe one way or the other," said Page, months after the chapel sermon.

The Apr. 27-29 conference presented charismatic, continualist, semi-cessationist, and cessationist viewpoints of the gifts of the Holy Spirit.

One skeptic of speaking in tongues said exegesis cannot answer the question of the current-day validity of the use of tongues or a private prayer language.
"Two people using the same methods of interpretation can look at the same text and come to completely opposite conclusions. When someone says, 'I'm speaking in tongues and it is from the Holy Spirit,' some people believe them and other people don't, and there's the difference," said Bart Barber of First Baptist Church of Farmersville, Texas, as he presented the semi-cessationist viewpoint (belief that some of the gifts of the Holy Spirit ceased with the early church), according to Baptist Press.

He went further to address the bans on some charismatic practices at the domestic and international mission agencies of the Southern Baptist Convention.

Arguing that the mission boards have not wronged people who practice private prayer language by not funding their missions, Barber explained, "In the process of reviewing a candidate's background, they can come to the conclusion, 'That's not Baptist missions but Pentecostal. If they choose not to fund that, they have not denied anyone's liberty," Baptist Press reported.
The Rev. Wade Burleson, pastor of Emmanuel Baptist in Enid, Okla., challenged Barber, saying the International Mission Board policies are too restrictive.

Burleson indicated in his latest blog post that he has seen all spiritual gifts in operation and experienced them first-hand. And although experience, "in isolation from the biblical text, proves little," it still "must be noted, especially if it illustrates or embodies what we see in the biblical text," he wrote.

Amid varying viewpoints, McKissic, who hosted the conference, stressed that the conference was not about indoctrination but about education and fostering understanding between people with different opinions.

"I have a dream that the Baptist family will come together – not as black, Hispanic, Asian and white [nor] as tongue-speakers and not-tongue-speakers,” he said, according to ABP. “I have a dream that we will come together as Christians.”

So. Baptist to Debate Speaking in Tongues

So. Baptist to Debate Speaking in Tongues

CBN News June 7, 2007

CBNNews.com - Researchers say half of Southern Baptist pastors believe the Holy Spirit gives some Christians the ability to pray in a private prayer language.

The polling was done by Lifeway, the church's own research company.

Lifeway Research Director Ed Stetzer calls that finding "very surprising." The convention's leaders remain split over whether the gift of speaking in tongues exists.

The issue is expected to be debated at next week's southern Baptist convention in San Antonio. Southern Baptists prohibit their missionaries from speaking in tongues.

Watch Low Band

Proposed ban on 'tongues' prayer divides Baptists

By Anita Wadhiwani, The Tennessean

A move by Southern Baptists to bar enlistment of missionaries who profess to speak in tongues as they pray is stirring some controversy within the nation's largest Protestant denomination.
Leaders of the Southern Baptist Convention's international missionary branch say their vote in November to ban the private practice of speaking in tongues — which they call "private prayer language" — is in line with Baptist traditions and the beliefs of most Baptists.

Southern Baptist ministers opposed to the new directive include those who say they or other Baptist church members have been taken over during prayer by the Holy Spirit and made to utter words in languages they often do not understand.

"Are we now going to set a policy that says if God in his sovereignty gives someone a prayer language, we are now going to disqualify them?" says Rick White, pastor of the 6,000 member Baptist-affiliated People's Church in Franklin, Tenn. "My concern is, who's next?"

The ministers opposing it say the measure stifles free spiritual expression among missionaries in the field and sends a message to Baptists at home that the denomination is dictating how people can pray.

It's a message that potentially alienates Baptists drawn to more spirited expressions of faith at a time when growth among Southern Baptist ranks is stagnating, they say.

"It seems like the denomination is drawing lines more and more narrowly all the time at who can participate in the Southern Baptist Convention, and I think that is going to impact younger generations who want more diversity," White says.

White says he has never had the experience of speaking in tongues but members of his staff and congregation have.

It's the first time speaking in tongues has emerged as such a public controversy among conservative members of the Southern Baptist Convention, who have worked together for years to prevail over liberals to firmly establish the doctrine that the Bible is literally true, according to Robert Parham, executive director of the Baptist Center for Ethics.

The controversy points to a small but growing tension among Southern Baptists over whether spirited expressions of faith — increasingly popular among Christians here and abroad — are really Baptist.

Southern Baptist worship styles traditionally involve less expression and emotional participation by people in the pews, according to Vanderbilt Divinity School Assistant Dean James Byrd Jr.
There also is disagreement about what the Bible says about speaking in tongues really means.
Those opposed to the notion of modern-day speaking in tongues say that its mention in the New Testament was a unique phenomenon.

Baptists who defend the practice say the gift remains alive in some today, but they also say it's something that people experience in private prayer rather than during church services.

Baptist experts say openly speaking in tongues from the pews is a rare phenomenon that is frowned upon by most in the denomination.

Last month, the chairman of the Southern Baptist International Mission Board, which creates policies for the denomination's overseas missionary arm, issued a public letter to all Baptist pastors and laity explaining the policy decision to bar the private practice of speaking in tongues among foreign missionaries.

Acknowledging the controversy, chairman Tom Hatley said he would ask an internal group to review the decision and he invited pastors to e-mail him suggestions on possible revisions.
Hatley said the decision is designed to ensure uniform spiritual practices among Southern Baptist missionaries, a 5,200-strong international evangelical force that represents the denomination in faraway places as they seek to convert future Baptists.

The policies, he wrote, were in response to concerns about "charismatic problems that could intrude on our mission work."

Charismatic practices include speaking in tongues and are a hallmark of Pentecostal churches, with rapidly growing popularity in nations where Baptist missionaries are at work, as well as within the United States.

While pastors weigh in, the controversy divides Southern Baptist leaders. The president of the International Mission Board says he speaks in tongues during private prayers.

President Jerry Rankin, who works closely with the board that voted to ban the practice that has been part of his spiritual life for 30 years, has not openly criticized the board's decision.
But a dissenting board trustee — Oklahoma pastor Wade Burleson — has done so openly and prolifically on his Internet blog.

Burleson's fellow trustees first moved to oust him from his leadership position, citing "broken trust and resistance to accountability," but later backed away from that.

In March, the board adopted new guidelines for all trustees to "refrain from public criticism" and from "speaking in disparaging terms" of any decision they make.

What is praying in the Spirit?

Answer: Praying in the Spirit is mentioned three times in Scripture. 1 Corinthians 14:15 says, “So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.” Ephesians 6:18 says, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.” Jude 20 says, “But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.” Some Christians understand these Scriptures to be referring to praying in tongues, a view which is not supportable scripturally.

The Greek word translated for “pray in the Spirit” can have several different meanings. It can mean “by means of,” “with the help of,” “in the sphere of,” and “in connection to.” Praying in the Spirit does not refer to the words we are saying. Rather, it refers to how we are praying. Praying in the Spirit is praying according to the Spirit’s leading. It is praying for things that the Spirit leads us to pray for. Romans 8:26 tells us, “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express.”

Perhaps the primary reason praying in the Spirit is linked with tongues is 1 Corinthians 14:15. In the context of discussing the gift of tongues, Paul mentions “pray with my spirit.” 1 Corinthians chapter 14 repeatedly states that when a person speaks in tongues, while he/she knows what he/she is saying, since it is spoken in a language he/she does not know, no one can understand what he/she is saying…unless someone interprets for him/her. In Ephesians 6:18, Paul instructs us to “pray in the Spirit on all occasions with all kinds of prayers and requests.” How are we to pray with all kinds of prayers and requests and pray for the saints if no one understands what is being said? Therefore, praying in the Spirit should be understood as praying in the power of the Spirit and according to His will, not as praying in tongues.

The truth about speaking in tongues

By KARAN MINNIS, Guardian Staff Reporter
karan@nasguard.com

Although outlined by scripture and ordained as a gift by God, speaking in tongues, also known as "glossolalia," a now popular practice within the Christian community, is currently becoming so common that persons are wondering if the blessing truly exists.

This phenomenon, which can be traced to the days of the Apostles, was once usually encountered in Pentecostal Churches, revival meetings, Quaker gatherings and some Methodist groups. However, today, glossolalia is also found in some Roman Catholic and Protestant Churches, and can be considered one of the most talked about phenomenas in Christianity as many people around the world are developing their "given gifts."

And according to Archdeacon Keith Cartwright of St Christopher's Anglican Church in Lyford Cay, the gift of speaking in tongues is a true gift from God that should not be abused or misused.
Explaining that those who receive the gift will always have an interpreter, Archdeacon Cartwright said that "it's no use speaking in tongues if there is not an interpreter, who will be able to translate and repeat what the person is saying.

"The other thing that is most important is that we must emphasize that speaking in tongues is a gift and not everyone has that gift. In fact most people don't. And so what we have to do is, recognize that most people who are believers, those people who practice their Christianity, aren't able to speak in tongues. However, that doesn't mean they don't have any other spiritual gifts."

The Anglican priest said that he has found that some people that do have the gift, have an attitude that it is special, and assume that others are not as special as they are. But he said that they shouldn't.

"People must realize that speaking in tongues is not any more special of a gift than someone who can organize the keeping of the church's yard, or someone who can arrange flowers in the church," the archdeacon said. "Everybody is given certain gifts and that's what I really want people to understand."

In the New Testament, the book of Acts recounts how "tongues of fire" descended upon the heads of the Apostles, accompanied by the miraculous occurrence of speaking in languages unknown to them, but recognizable to others present as their own native language. This phenomenon is variously interpreted either as religious xenoglossia, the speaking of an actual foreign language, or as the gift of interpretation being given to those present: the ability to understand the tongues, each person in his own language.

Some of the Orthodox hymns sung at the Feast of Pentecost, which commemorates this event in Acts, describe it as a reversal of what happened at the Tower of Babel as described in Genesis 11. In other words, the languages of humanity were differentiated at the Tower of Babel leading to confusion, but were reunited at Pentecost, resulting in the immediate proclamation of the Gospel to people who were gathered in Jerusalem from many different countries.

Also in the New Testament some scholars say Paul describes the experience as speaking in an "unknown tongue." Some also say that there are many who believe that all believers have the ability to speak in tongues (Mark 16:16-17) as a form of prayer, based on 1 Corinthians 14:14, Eph 6:18 and Jude 20. However, while occurrences of glossolalia are widespread and well documented, there is considerable debate within religious communities, principally Christian, as to both its status and the extent to which glossolalic utterances can be considered to form language. People are also said to debate its source, in terms of whether glossolalia is a natural, supernatural, or spiritual phenomenon.

According to Rev. Ulric Smith of Zion Baptist Church Shirley Street, the Baptist faith believes in every gift that the Bible declares.

"For us, speaking in tongues is listed as one of the gifts that we recognize," he said. "When I say we, I mean our brand of Baptist.

"Baptist can be found in varying contexts, as they may vary on certain matters of dogma, but not the essentials of Christianity. For example the worship expressions may vary. However, for us, we are not at grievance with speaking in tongues, as we view it as an operation for the Holy Spirit."

Highlighting 1 Cor. 12, Rev. Smith said that when used in corporate worship glossolalia is suppose to be edifying.

The Baptist minister puts it this way: "If it is something that is voiced in such as way that it is drawing the attention of the entire community of faith, not just used by people in their personal prayer, I am referring to if it is done in a way that is calling the entire community of faith, then they will be accompanied by an interrupter to edify."

Stating that this gift has been expressed throughout his church amongst leadership and membership, Rev Smith said that there have been some persons who have been turned off by the gift because of the way it is exercised.

"However, I have found that there is nothing wrong with the gift, but the problem may be in the person's way of exercising the gift that may be the problem," he said.

It is said that some Christians practice glossolalia as a part of their private devotions and that some sections of Christianity also accept and sometimes promote the use of glossolalia within corporate worship. This is particularly true within the Pentecostal and Charismatic traditions, as both Pentecostals and Charismatics believe that the ability to speak in tongues, and sometimes the utterance itself, is a supernatural gift from God.

Adding that the gift of tongues is available to all believers, Apostle Lee Watson of Trinity Assembly 'City of Praise,' said that the gift is just what it is, a "gift."

"According to the scripture, all those who received baptism in the Holy Spirit they spoke with other tongue, with the Spirit of the apostle," she said. "And so we believe that everyone can be blessed with the gift, however, not everyone is. It is a gift and Jesus is the distributor, so everybody can be blessed with such a gift. He [Jesus] says that in the last days I will pour my spirit upon all flesh, and so the gift of the Holy Spirit is for everybody."

Calling it a doorway to receiving the other eight gifts of the Holy Spirit, which are wisdom, knowledge, faith, gifts of healing, working of miracles, prophecy, discerning of spirits, and the interpretation of tongues, Apostle Lee said that when a person is filled with the Holy Ghost they will speak with God and speak in tongues.

Acknowledging that there are some who do not believe in the gift, she said, "I'm not going to argue with them, but if they receive him [Jesus], if they receive the gift of tongues they will see."

It is said that Christians who practice glossolalia typically describe their experience as a regular and even mundane aspect of private prayer that tends to be associated with calm and pleasant emotions. However, this is in contrast to the perception of glossolalia amongst Christians who witness but do not practice glossolalia, and those who have no experience of glossolalia at all.