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Early Pentecostal Tongues: Part 2

The Missionary Tongues, the Missionary Dilemma, and Gibberish.

This is part two of a four-part series on early pentecostalism that covers how the traditional definition of tongues all but died and was replaced by the pentecostal practice of glossolalia — an umbrella term for the language of adoration, singing and writing in tongues, and/or a private act of devotion between a person and God.

The first article was the introduction. This second essay attempts to demonstrate three factors. First of all, to show how ingrained the missionary tongues movement had become. Secondly, how the missionary tongues movement had identifiably failed. Third, how the public perception greatly differed and saw this revival simply as harmless gibberish and not a miraculous outbreak.

The solutions to work around this failure and the public tension are the focus of Part 3. Part 4 focuses on the influence of higher criticism authors on the present pentecostal tongues.

Table of contents

Part 2: The Crisis of Early Pentecostal Tongues

  • The Missionary Tongues Movement
  • The Missionary Tongues Dilemma
  • The Gibberish Movement

The Missionary Tongues Movement

The 1800s was where the traditional definition of a miracle of speaking or hearing one or more foreign languages had gained an alternative explanation called glossolalia. This was created by German academics to explain the speaking in tongues phenomenon exercised by the London-based Irvingites in the 1830s. These academics expanded their conclusion about the Irvingites and used it to explain the first Pentecost found in the Book of Acts and St. Paul’s address about tongues in the Corinthians assembly.

The idea of the German glossolalia had not yet influenced the Wesleyan or holiness movements before 1900 and is not part of initial story that culminated at Azusa Street.

Speaking in tongues during this period within these movements was the perceived miraculous ability to speak in a foreign language. More specifically, this era began to develop a sense it was specifically for missionary expansion.

C. T. Studd, a young missionary with China Inland Mission, wrote about promising the claim of Mark chapter 16. This chapter has one verse that asserts that believers shall be empowered to “speak in new tongues.” When C. T. Studd and seven others arrived in China in 1889, they thought they had been empowered to speak in a language the Chinese could understand. While attempting to supernaturally speak, he wrote: “. . .they did not understand us at all at first at Hanchung—thought us idle fanatics.” They were embarrassed and quickly learned that God wanted them to study the language.(1)The Evangelisation of the World : a Missionary Band: a Record of Consecration, and an Appeal. B. Broomhall ed., London: Morgan and Scott. 1889. Pg. 53

The Christian Missionary Alliance Church waddled through the missionary tongues issue in the late 1800s. The concept can be first traced an unnamed author who wrote in the Friday, February 12, 1892 Alliance periodical. The person believed that the supernatural ability to speak in tongues should be cautiously be sought for in every foreign missionary endeavor. On the other hand, it should not be assumed to happen in every circumstance:

Certainly we do expect, in every case where it is claimed by humble believing prayer, a supernatural assistance in acquiring the native language, and we should not be surprised in any case to hear of the direct bestowal of the power to speak an unknown tongues. But we are not prepared to teach this as a definite scriptural promise for all who go to preach the Gospel to the heathen, or consider a lack of faith on the part of any worker who has not received this special gift.(2)Christian Alliance and Missionary Weekly. Friday, February 12, 1892. Vol. VIII. No. 7

Almost six-months later, another article was posted in the Alliance magazine by a young missionary by the name of W. W. Simpson (no relation to A. B. Simpson) eager to go to Shanghai. He was hoping for the promise in Mark 16 to miraculously acquire a new language, and if it were not so, then he would study.(3)Christian Alliance and Missionary Weekly. Friday, July 1, 1892. Vol. IX. No. 1. Pg. 13

The founder and leader of the Christian Missionary Alliance, A. B. Simpson, saw that this missionary shortcut to learning foreign languages was a consistent problem. His response was likely connected with young missionaries being trained in his bible college. He finally stated in 1898:

In our own day there is the same strained and extravagant attempt to unduly exaggerate the gift of tongues, and some have even proposed that we should send our missionaries to the foreign field under a sort of moral obligation to claim this gift, and to despise the ordinary methods of acquiring a language. Such a movement would end in fanaticism and bring discredit upon the truth itself. We know of more than one instance where our beloved missionaries have been saved from this error and led to prosecute their studies in foreign languages with fidelity and diligence, and their efforts have been rewarded by supernatural help in acquiring languages in a remarkably short time, but not in despair of proper industry and the use of their own faculties under God’s direction in acquiring these languages.(4)Wednesday, February 9, 1898. Vol. XX. No. 6. The Worship and Fellowship of the Church: Weekly Sermon. Pg. 126

A. B. Simpson

W. B. Godbey was a revered Wesleyan preacher and one of the most popular and influential speakers in the late 1800s. He felt the immediate supernatural ability to speak in a foreign language was becoming more apparent in his time and noted missionaries in Africa were fulfilling this promise. He was excited that this was “amid the glorious prophetical fulfillment of the latter days.”(5) W. B. Godbey. Spiritual Gifts and Graces. Cincinnati: M.W. Knapp. Pg. 42

The story then moves over to one of the pentecostal founders: Charles Fox Parham, He was a self-appointed itinerant/evangelist in the early 1900s who had an enormous early contribution to the modern tongues movement. It was his teaching and missional emphasis that encouraged a number of his followers, especially Lucy Farrow, and later William Seymour to go to California and be major patrons in the Azusa Street Revival.

Parham was heavily influenced by A.B. Simpson, and two other controversial notables during this period: Alexander Dowie and Frank Sandford. What they all had in common was the restoration of the primitive church and the imminent coming of the end.

Simpson has already been described. Dowie’s contribution was a mystical one that impacted Parham and gave him authority to inquire within the supernatural realm but there was little correlation with tongues. Sandford had a direct effect on Parham’s view of speaking in tongues. Sandford was a speaker full of charisma and passion that attracted over 600 followers who resided in a community controlled by him named Shiloh in Durham, Maine. He was a christian mystic with apocalyptic ideals who mixed British Israelitism, modern missions, and divine interventions in the everyday life. (6)https://en.wikipedia.org/wiki/Frank_Sandford

There was an outbreak of tongues speaking in Sandford’s commune that Parham observed while visiting. This excited Parham who believed the supernatural imposition of foreign languages was a precursor to the end. (7)Harold Hunter. Beniah at the Apostolic Crossroads: Little Noticed Crosscurrents of B.H. Irwin, Charles Fox Parham, Frank Sandford, A.J. Tomlinson. CyberJournal for Pentecostal-Charismatic Research.

Charles Parham

Secondly, he learned from Sanford’s tract, “The Everlasting Gospel”, about a woman named Jenny Glassey given the miraculous ability to speak and draw and sing in foreign languages. Unfortunately, I do not have access to this tract, but another publication by Sandford called Tongues of Fire described Glassey’s giftings in detail:

May 31. This has been a day of waiting on God to get further orders. Had the joy tonight of hearing Brother Black and Sister Black and Sister Glassey sing a part of the ninth Psalm in an African tongue. Sister Glassey has at different times spoken while in the Spirit, in Greek, French, Latin, German, Hebrew, Italian, Japanese, Chinese, and several African dialects, words and sentences given her by the Holy Ghost. She has also written many letters of the Greek and Hebrew alphabet. Words in as many as six of these languages have been recognized as such by one who has studied classics, thus proving the genuineness of God’s gifts to our sister. He who said, “They shall speak with new tongues” is proving his words true, thus enabling one like Sister Glassey to preach the “everlasting gospel” to any soul on this globe, with the necessary language at her disposal.(8)Tongues of Fire, July 15, 1898 pg. 107 from an article entitled “Notes from my Journal While En Route for The City of The Great King” by Willard Gleason. As found at fwselijah.com

With all the evidence at hand, the variables led to one deterministic conclusion, the end was nigh, and the era of the supernatural was about to begin. Parham and students of his bible school in Topeka, Kansas, sought this gift and it happened on New Year’s Eve 1901 – Agnes Ozman began to miraculously speak and write in Chinese for three days, unable to speak English.(9)Mrs. Charles F. Parham. The Life of Charles Parham: Founder of the Apostolic Faith Movement. Baxter Springs. NP. 1930 Fourth Edition 2000. Pg. 52

Thus began the germination of a new movement that would go beyond the figure of Parham himself. This is where the story now turns west to Los Angeles.

See Charles Parham on Speaking in Tongues for more information.

All roads in the Pentecostal movement point to Los Angeles in some particular way. A place where a small church called the Apostolic Faith Mission led by William Seymour, a student of Charles Parham, was just beginning. The name of the church is secondary to its location; 312 Azusa Street. This is where the first outbreak of tongues had become viral news for the first time in almost 70 years. The last two times such an outbreak had such a large attraction was Francis Xavier’s missionary journeys to India and Japan in the mid-1500s and the Irvingites in the 1830s. Xavier’s tongues ability was later proven to be a myth more than fact, but held dearly for a brief time by Catholics throughout Europe while the Irvingites influence was because of their location. They were situated in London – the heart of the British Empire which granted them influence throughout the world.

The Azusa experience in 1906 brought speaking in tongues to the international attention of the religious community and the curiosity of both local and national newspapers. Clara Lum and Florence Crawford, editors of the official newspaper of the Azusa Street Revival called the Apostolic Faith believed it to be the supernatural endowment of a foreign language. The Apostolic Faith had copious citations of people miraculously speaking in numerous foreign languages.

The following early 1970s video is a short excerpt from Mattie Cummings, who was present at the initial Azusa gatherings when she was eight-years old and recalls the miracle of speaking in foreign languages. She does not mention any other alternative definitions. She was interviewed by the noted pentecostal historian, Vinson Synan.

See also the first edition of the Apostolic Faith Newspaper at the Pentecostal Archives site. The newspaper unequivocally promoted tongues as a miracle of foreign languages.

The Missionary Tongues Dilemma

However a serious problem surfaced almost immediately with the gifting of missionary tongues. Those missionaries who went out to a foreign land with the presumption of having the miraculous ability to speak the language of their target group, found upon arrival that it didn’t work.

This tension was especially noted with Alfred and Lillian Garr. Alfred and Lillian were high-profile personalities in the holiness movement that received their baptism with speaking in tongues at the Apostolic Faith Mission. Their names frequently appear in the earliest pentecostal literature. The Garr’s came from a Methodist background and were trained at the well-known Asbury Theological Seminary. Over time, the Garr’s departed from Methodism and joined a holiness movement called the Burning Bush. The Burning Bush leaders requested them to lead a church in Los Angeles. It was through this move that Alfred visited the Apostolic Faith Mission and received his baptism and speaking in tongues. His wife joined shortly after in this experience. In a church experience where Mr. Garr was speaking in tongues, he believed a man from India understood that he was speaking in a number of different languages of India, one of them certainly in Bengali. It took less than a year for Garr and his wife to depart for India and start a new life. When they arrived in India, they discovered the gift of tongues did not follow.

A pentecostal leader in England, A. A Boddy, had succinctly asked A. Garr about his gift. Did the supernatural endowment help Garr when he arrived in India? Did others similarly empowered also demonstrate this phenomenon? Garr answered that he did not have the ability. Neither did he see any others succeed. He wrote that the supernatural language he possessed had changed a number of times before he arrived and was no longer of use in his present circumstances. This problem did not shake his faith, because he believed God gave it, and even though it did not help at the moment, that was good enough for him.

See A Missionary Crisis on Speaking in Tongues for the actual letter.

This sort-of admission took some time to develop. Lillian Garr wrote to the Apostolic Faith Newspaper’s April 1907 edition stating that 13 or 14 missionaries and others had received Pentecost while they lived in India, but she omitted any reference to tongues speech. Rather, she shifted the emphasis to interpretation, song, writing in tongues and other manifestations.(10)Apostolic Faith Newspaper. April 1907. Vol. 1. No. 7. Pg. 1 A number of months later the Garrs announce that they no longer were involved in evangelistic efforts because of the linguistic barrier. They shifted focus to equip long-term missionaries who already had these skills.(11)Apostolic Faith Newspaper. June to September 1907. Vol. 1. No. 9

Allan Anderson, one of the foremost authorities on pentecostal history states that many so-called endowed missionaries were disillusioned upon arrival, but does not elaborate.(12)The Azusa Street Revival and the Emergence of Pentecostal Missions in the Early Twentieth Century. By Alan Anderson. As found in Transformation. 23/2 April 2006. Pg. 109 The recognition of disillusionment is rarely documented in any pentecostal works.

Why these people didn’t confirm these languages by a reputable authority, or seek affirmation from a native speaker in the language they purported to speak before departing adds another level of mystery in the whole narrative.

The Gibberish Movement

A second problem immediately became apparent. The public perception of those speaking in tongues was perceived as the childish babbling of fanatical adherents. The tabloids began turning to a mocking tone and viewed such practices as a form of entertainment—an alternative to the circus. For example the New Zealand Herald, April 3, 1908 reprinted an article from a London newspaper with some added commentary. The author followed a pentecostal service in Islington — a burough in London, England.

The newest sect of rabid revivalists had a fit of temporary insanity last night (says the London Express of April 3) at a small hall in Upper-street, Islington.

The show was held under the auspices of “Holy Brother” Wilson, an Irish-American, assisted by another “holy brother,” who, by his accent, should be of the same nationality.

(The writer narrates different portions of the service and then adds) . . .The “gift of tongues” was loudly invoked, and the gift arrived a little more quickly than anyone anticipated. An anaemic looking girl in the middle of the hall rose to her feet, and let out a yell like a steam siren:—

“Ouchicka—ouchicka—ouchicka,
Hoo—hoo—hoo.
Havaa—howaa.”(13)New Zealand Herald. XLV. May 23. 1908. Issue 13757

The Apostolic Faith church in Los Angeles faced similar criticism. The Los Angeles Times wrote a 1906 piece titled, Weird Babel of Tongues. It was written in a condescending and outright mocking tone. The author described the church service and speaking in tongues:

“You-oo-oo gou-loo-loo come under the bloo-oo-oo boo-loo;” shouts an old colored “mammy;” in a frenzy of religious zeal. Swinging her arms wildly about her, she continues with the strangest harangue ever uttered. Few of her words are intelligible, and for the most part her testimony contains the most outrageous jumble of syllables, which are listened to with awe by the company.

Let Tongues Come Forth

One of the wildest of the meetings was held last night, and the highest pitch of excitement was reached by the gathering, which continued to “worship” until nearly midnight. The old exhorter urged the “sisters” to let the “tongues come forth” and the women gave themselves over to a riot of religious fervor. As a result a buxom dame was overcome with excitement and almost fainted.

Undismayed by the fearful attitude of the colored worshipper, another black women [sic] jumped to the floor and began a wild gesticulation, which ended in a gurgle of wordless prayers which were nothing less than shocking.

“She’s speaking in unknown tongues;” announced the leader, in ah [sic] awed whisper, “keep on sister.” The sister continued until it was necessary to assist her to a seat because of her bodily fatigue.(14)LA Times. April 18. 1906. Pg.1 The actual copy was taken from unnamed MS Word text found floating on the internet.

These reported experiences in the newspapers forced a perception that early pentecostals had serious difficulty to prove otherwise.

There were insider challenges from the movement itself. People like Charles Parham and W. B. Godbey did not believe that the Azusa participants were speaking foreign languages and railed against them.(15)Mrs. Charles F. Parham. The Life of Charles F. Parham: the Founder of the Apostolic Faith Movement. Fourth Printing. 2000. Baxter Springs. Kansas. 1930. Pg. 163; On Godbey and many other holiness leaders see Vinson Synan. Pentecostal Tradition: Charismatic Movements in the Twentieth Century. Grand Rapids: William B. Eerdmans Publishing Company. 1997. Pg. 127 However, one must keep in mind that there may have been political and personal problems between Parham and the Azusa Assembly that eventually led to Parham’s disassociation or dismissal. The tongues issue may have been a retaliatory measure.

Representatives of the Christian Missionary Alliance went to a pentecostal meeting in Chicago to assess the movement and struck a more conciliatory tone than Parham and Godbey. They concluded that the experience was not representative of Pentecost but more like what St. Paul described in his letter to the Corinthians – “a means of communication between the soul and God.”(16)The Christian and Missionary Alliance. July 27, 1907. Vol. XXVIII. No. 4. Pg. 44 “Notes from the Home Field”

In 1908, a Baptist minister turned psychologist and then president of Colgate University, G. B. Cutten, looked at the issue from a psychological perspective and deduced that it was nothing more than an emotionally inspired state by those who were of the lower class and didn’t know any better.(17)G. B. Cutten. The Psychological Phenomena of Christianity. New York: Charles Scribner’s Sons. 1908. Pg. 52

These factors pushed the movement to a crisis point. Either they had to admit that the tongues outbreak was incorrect or redefine the experience.

How did they resolve this tension? This can be found in the next article: Part 3: Solutions to the Pentecostal Tongues Crisis.


For more information

References   [ + ]

V. P. Simmons on the Church History of Tongues

The early Pentecostal writer V. P. Simmons on the Church history of tongues.

V. P. Simmons is an unknown name in the annals of pentecostal history and even moreso in the general historical records. However, the impact of his historical thesis which connects the speaking in tongues of the 1900s with the first-century rite still echoes in pentecostal establishments everywhere. His name may be forgotten but his framework is relatively intact.

The pentecostal theology of speaking in tongues has a distinct historical framework and interpretative system. This unique framework can be traced to his article in a religious newspaper called the Bridegroom’s Messenger back in 1907. Not much is known of Mr. Simmons outside of his contributions to this newspaper.

The Bridegroom’s Messenger held him in the highest honor: “Brother Simmons is known among Pentecostal people as a writer and thinker and an observer of religious movements for years. He has known something of “Pentecost” for about fifty-two years. His observations and research has made his judgment valuable and reliable.”(1)Bridegroom’s Messenger. Sept. 15, 1909. Vol. 2. No. 46

His History of Tongues work was published and republished on a number of occasions in the Bridegroom’s Messenger — an important and influential early pentecostal newspaper that was published out of Atlanta. It arguably supplanted the Azusa Street newspaper, Apostolic Faith in reach and influence by 1908. The Church History of Tongues was converted into a tract and sold by the Bridegroom’s Messenger which gave it a wide reading through North America and the world.

Other writers and editors greatly expanded on the same historical framework penned by him later on. He was somewhat a patriarch of the tongues movement. He had been actively following the subject since the late 1850s.

Enclosed are entire articles by Simmons, a number of quotes, some background texts from the Bridegroom’s Messenger and a few additional notes.

Articles, Quotes, and Notes

Dec. 1, 1907. Vol. 1. No. 3

“A History of Tongues” V. P. Simmons (Frostproof, Fla.)

With the passing of the apostolic age, only one reference in the writings of the early fathers concerning praying, speaking, or singing in tongues, has come down to us. It is more than probable that records of martyrdom on the one hand, and the theological controversies on the other, has crowded out much pertaining to spiritual devotion and spiritual exercises in the church.

We will briefly note what facts have cropped out in church history upon the subject of “tongues.”

1. Irenaeus, Bishop of Lyons, born probably, in Asia Minor, A. D. 115, died at Lyons, France, A. D. 202, for twenty-five years Bishop of Lyons, was a scholar of Polycarp, who, in turn was a disciple of the Apostle John. Drifting westward as far as France in A. D. _77, he became the leader of the Christians and their most learned defender of the faith. In his Adv. Haer. VI page 6, he writes, “We have many brethren in the churches, having prophetical gifts, and by the Spirit speaking in all kinds of languages.” From this statement of Irenaeus the inference is quite conclusive, that, for at least one hundred years after the apostles, “tongues” continued in the church; thus confuting the oft repeated statement that it was confined to the apostle’s day only.

2. After the reformation under Luther a century and a half passed before anything definite is recorded concerning “tongues.” The Protestant French Huguenots were a godly people, who for long generations furnished many thousands for martyrdom, and still more for banishment—a full million banished from their native land, and many ten thousands sealing their faith by their blood, during that long Catholic persecution. It naturally speaks for itself that the Holy Spirit put His sealing grace upon so steadfast and devoted a people. Upon this true people for generation, the spiritual supernatural gifts seemed to rest. From the repeal of toleration, A. D. 1685, the Catholics, like wild beasts, hunted this devoted class of their countrymen, wiping out 166 of their towns, devastating their country, sparing neither men, women, nor children, as they fled to the mountains, to dens and caves of the earth. God was with them, and the Holy Ghost fell on them in mighty power, and supernatural manifestations. Among the Huguenots were some well uneducated; speaking the purest French; others back in the mountain seclusions, like the Camisards, the Cevennes, and others, speaking a very illiterate dialect. On both classes, the learned and the illiterate, came the supernatural manifestations. I quote from the Library of Universal Knowledge, Vol. III, page 352. (From A. D. 1685-1705, again A. D. 1715-1729, also A. D. 1775-1789): “There was a singular psychologic or spiritual phase in the history of the C. that must be noticed. It was a sort of inspiration or ecstasy. The subject who had endured long fasting, became pale, and fell insensible to the ground. Then cam violent agitations of the limbs and head; and finally the patient, who might be a little child, a woman, or half-witted person, began to speak in good French of the Huguenot Bible, warning the people to repentance, prophesying the immediate coming of the Lord in judgment, and claiming that these exhortations came directly from the Holy Ghost; after a long discourse the patient returns to his native patois (that is, to his illiterate dialect) with no recollection of what he had been doing or saying. All kinds of miracles, so they believed, attended upon the Camisards, strange lights guided them to places of safety (from their prosecutors), unknown voices spoke encouragement, and wounds were often harmless. Those who were in ecstasy of trance fell from trees without sustaining hurt.” “The supernatural was part of their life.” Such is the statement of Andrew Findlater, LL. D., acting editor of the fifteenth volume Library of Universal Knowledge, 1880 edition.

Dr. Philip Schaff, in his History of the Christian Church, also in Religious Encyclopedia, speaks of the Camisards, prophets of the Cevennes, as speaking in unknown tongues, as well as talking in pure French, when in natural conversation theirs was an illiterate dialect.

Before leaving this devout people, it might be added that, from the restoration of the Bourbons to the throne of France, A. D. 1814 and 1815, another bitter persecution, even to martyrdom, broke upon the Protestants of France, and with it these supernatural manifestations seemed to be again revived.

3. Dr. Shaff also mentions the early Quakers and early Methodists as “speaking in tongues,” but not having the data for either will pass them until such time as we can present facts in this case.

4. “Lasure” movement in Sweden, A. D. 1841-1843, the phenomenon of speaking in tongues is also recorded in history.

5. In connection with the Irish revival (Protestant), A. D. 1859, was the “speaking in tongues.” See Shaff’s History of Christian Church for particulars.

6. Under the ministry of Edward Irving, born in Scotland, A. D. 1792, died A. D. 1834, much of the supernatural was manifested. Irving taught school A. D. 1812 at Huddington, where Jane Welsh, afterwards wife of the historian Carlyle, was among his scholars. Educated at the University of Edinburgh, in A. D. 1815 began preaching __ became assistant pastor under Dr. _____ at Glasgow, A. D. 1822, called to the Caledonian church of the Covenanters at London. So rapid was this church under his ministry that in two years it grew from a small people to a congregation of 6,000. In his ministry Irving made the second personal coming of Christ very prominent, also an entire abandonment of self to God, of which he was an example. Thomas Carlyle, himself a cold and critical writer, said of Edward Irving (A. D. 1835): “His was the freest, brotherlinest, bravest human soul mine ever came in contact with. I call him on the whole the best man I have ever found in this world or hope to find.” Such was the man that became leader of the “Catholic Apostolic Church,” sometimes called “Irvingites,” after the Presbyterian body threw him overboard. He lived and walked too near God for any ecclesiastical organization to manage. In the spring of A. D. 1830, on the shores of the Clyde, Scotland, among some pious Presbyterian men and women, the Holy Spirit fell in wonderful manner. The speaking in tongues quickly spread into widely separated parts of Scotland.

“Mr. Cardale, a Scotch lawyer, brought the news to London, and in 1831 his wife and Mr. Taplin began to ‘prophesy’ and to speak in an unknown tongue in Irving’s church. Irving fell in with the movement, heartily convinced of its scriptural basis and divine authority. Forsaken by a large part of his congregation, he began to hold services on May 6, 1832, with 800 communicants in a new place of worship.” — Encyclopedia of Religious Knowledge, Vol. II, page 1119. “The order of this movement was: The ‘prophesyings’ were addressed to the audience in intelligible English, and like the Quaker utterances; but the ‘tongues’ were monologues or dialogues between the speaker and God which non one could understand.” Encyclopedia as above, Vol. 1, page 422. This marvelous, supernatural work continued with this people for years, even after the death of the saintly Irving.

7. Among the Second Adventists of America the talking tongues was manifest. In A. D. 1854, Elder S. G. Mathewson spoke in tongues and Elder Edwin Burnham interpreted the same. The writer knew both of these men of God well, has often sat under their preaching. They were large men physically, mentally an spiritually. By some, Edwin Burnahm was regarded as the most gifted in eloquence and used the most glowing rhetoric of all the preachers connected with the Second Advent movement since the days of Edward Irving.

In the early Seventies, A. D. 1873, and onward again among a portion of the Second Adventist believers, the talking in tongues, accompanied largely with gift of healing, was manifested in New England. They were called the “Gift Adventists.” Their most noted leader was Elder Doughty, a man, all things considered, the writer regards as having the strongest faith and power in prayer of any person with whom he ever became acquainted. On Elder Doughty abode the gift of healing in a wonderful degree.

In this recital but one other case will be noted.

8. Charles G. Finney was born A. D. 1792, in Western Connecticut, born again A. D. 1821. Quickly after his conversion he received the baptism of the Holy Ghost and began speaking in tongues. A subject to which in his early experience his attention had never been called. He did not know what to make of it. An indescribable sweetness took control of his whole being. From that hour he abandoned the law business for gospel work. For fifty-four years an active evangelist, much of which time also president of Oberlin, Ohio, College. It is claimed that more than one hundred and fifty thousand were converted under his labors. On him abode such Holy Ghost power that people were powerfully convicted by just his looking at them without speaking. Probably his equal as an evangelist of divine power has not been known to the church since the days of the Apostle Paul. The case of Finney speaking in tongues and concealed by his friends and biographers, as a weakness in the great man, has had a parallel in the experience of many another consecrated laborer. Let not those who have received the Comforter—with tongues, doubt the anointing of a harrowed labourer in the Master’s vineyard whose experience is unknown.”

Republished in February 1, 1908. It is announced in the March 1, 1908 that it is published in a tract form. A version very similar to his but the initials of someone else, Feb. 1, 1911. Vol. 4. No. 79. Reprinted in the White Wing Messenger, March 31, 1928. Vol. V. No. 7 Pg. 3 and continued in April, 14, 1928, Vol. V. No. 8.

April 15, 1908. Vol 1. No. 12

“History of Tongues: Additional Testimony” by V. P. Simmons.

“In writing up testimony concerning prominent persons in the Church in earlier times of Christianity, following the death of the apostles, it behooves one to be very careful whom he indorses or condemns; for prominent writers of those times were either bitter in condemnation, or worshipful in praises of leaders among them. Taking Arius, for example, some writers denounce him as a bitter, obnoxious heretic, while others hold him up as the most saintly church leader of his time.

1. The Montanists, the followers of Montanus, who, A. D. 156, appeared as a new prophet of Ardaban, in Phrygia, on the frontier of Mysia. Both Montanus and his disciples were subjects of severe criticism of ecclesiastics, and by others praised for their fervent piety, their self-denial, their courage in facing martyrdom, their long continuance in prayer, their ardent belief in the supernatural. Like the Pentecostal people of today, they had bitter assailants and zealous defenders; and also like the Pentecostal believers of our times they talked in tongues.

Montanus called “the prophet” and two very active Christian women, named Priscilla and Maximilla, called “the prophetesses,” saintly in their lives, ardent in the gospel labor, laying great stress upon the anointing of the Holy Spirit, and inward illumination, prophesying, speaking in tongues, in all things led of the Spirit, given to fasting, prayer and self-denial, they were very separate from the world, and insisting that an ecclesiastical organization was not the Church, but “an inward illumination of the Holy Spirit upon believers did constitute them the true Church.” See History of Universal Knowledge, Vol. 10, page 160-1. Also Encyclopedia, Vol. 3, page 1561-2, third edition. For full four hundred years the Montanists contained a separate existence, suffering persecution, even to martyrdom, from the heathen, and bitter exclusion from the Catholic party. Rigid in morals, laying great stress on divine leading, they ever affirmed that the very substance of the Church was the Holy Spirit.

Dr. Philip Schaff, former professor in the Union Theological Seminary, New York, says, “Montanism was simply a reaction of the old, the primitive Church, against the obvious tendency of the Church today to strike a bargain with the world, and arrange herself comfortably in it.”

2. Tertullian, born A. D., 145 (some affirm A. D., 150 as date of his birth), was perhaps the finest scholar, the most extensive writer, the most brilliant leader of the Church of his generation. Born and educated at Carthage, at that time a seat of learning, he was a man of radical temperament, strong convictions, born leader. He early espoused the teaching of Montanus, prophesying, talking in tongues, spiritual visions, practicing self-denial, ardent in labors, opposing the growing ecclesiasticism of the Church. On all social questions he ever drew a distinct line between the Church and the world, he filled out a long life, being an active disputant to the last, and is ever mentioned by Christian writers as a father of the Church.

3. Cyprian, also born at Carthage, about the beginning of the third century, was but a young man when Tertullian died. He early became a disciple of his illustrious townsman, adopting all of Tertullian’s views. He too, was a finished scholar, even in early manhood venerated for his piety. In him, so-called Montanism had an able defendant. The inner life of the Holy Spirit’s leadings, prophesying, tongues, visions, the actual necessity of a positive Holy Spirit given experience. He was wont to call Tertullian his master. Probably more biographies have been written of Cyprian than of any other of the early fathers of the Church. He went to martyrdom A. D., 258.

Thus we have in a period of one hundred years, not less than four great leaders of the early Church championing the Pentecostal teaching of our own times; all of them men of no mean ability, learning, or piety, to wit: Irenaeus, of Lyons, Montanus, of Phrygia; Tertullian and Cyprian, of Carthage; together with two illustrations Christian women mentioned in this article. Each and all of these had a large following, while all of them battled the then growing spirit of Roman Catholicism.”

June 1, 1909. Vol. 2. No. 39

Historians Dodging Tongues

The many bits of history down through the ages, showing the cropping out of speaking in tongues, are but an indication that hidden under the surface is far more that might have been written had not biographers and writers of church history concealed facts about this subject.

If clear headed Christian scholars like Irenaeus, Tertullian and Cyprian of the earlier centuries endorsed the Montanists, defending them in their speaking in tongues, it is probable those eminent men were not alone in their approval of tongues and prophesying.

In fact, Irenaeus, in his Adv. Heur, page 6, writes: “We have many brethren in the churches having prophetical gifts, and by the Spirit, speaking in all kinds of languages.”

The English language abounds with many elaborate encyclopedias; most of them scarcely mention the subject of “Tongues,” leaving for Andrew Findlater, LL. D., acting editor of encyclopedia of universal knowledge, and Philip Schaff, D. D., LL. editor of History . . . [a portion of the copy is illegible]

Lutheran writers . . .[a portion of the copy is illegible] silent about the tongue movement in Sweden about A. D. 1841-1843, leaving it to Dr. Schaff, of another denomination, to bring out. Methodist literature abounds in Christian biography and history of Methodist religious awakenings, but how silent are they all upon any tongue talking in their membership, leaving Dr. Schaff and Dr. Bushnall (in his work, “Supernaturalism”), to mention tongue talking among Methodists. Most Presbyterian and Congregational writers give us facts of Methodist history concealed by Methodists themselves.

Elder I. C. Welcome wrote a large, excellent work, “History of the Second Advent Message,” showing great research in compiling; but not a word about Adventists speaking in tongues; and yet from A. D. 1845 to the present time, both in the ministry and laity, this spiritual exercise has almost continually been manifest among some of the most devout and saintly of Second Advent believers. (The writer is collecting quite a goodly number of facts for future publication on this line.)

I do not say that biographers and historians are dishonest in concealing these matters from the readers. They evidently consider tongue talking a fanaticism, a weakness, to be kept out of sight; but in some way it will out, and readers will know that their biographers and compilers are not impartial.

June 1, 1910. Vol. 3. No. 63

“The Exercise of Tongues.” By V. P. Simmons.

The writer having had no personal experience concerning “tongues,” can only judge by observation, and the general effect of “the tongue” movement.

The variety of exercises of “tongues” seems to be: (1) Talking in tongues, (2) exhorting in tongues, (3) singing in tongues, (4) praying in tongues, (5) writing in tongues, (6) interpreting in tongues, (7) playing in tongues upon musical instruments.

Having witnessed nearly of these various exercises, not excepting even a counterfeit of tongues, and having made the tongue movement a study for more than fifty-years, both from church history and the many recitals concerning it in these last of the last days, the following are our conclusions:

1. It has positive, and repeated Bible authority.

2. Not a hint can be found in the Bible that it has been done away, or will be done away, so long as this gospel dispensation lasts.

3. The class who are exercised with “tongues,” are as a rule the most consecrated, the most crucified, the most given to Bible study, the most self-denying, the most humble, loving, prayerful and saintly; far in advance of the ordinary conscientious church members. Their simple child-like faith with which they take the Bible as it reads, is really marvelous in this sceptical age, when even ministers study the Bible to explain it away.

4. To be even remotely associated with them, to attend their services, their camp meeting, to watch them from the outside, is to feel their quiet power. In short one comes to the conclusion that God is with them. Invalids have repeatedly expressed the soothing influence they experienced when under the quiet nursing of this class of believers.

5. The positively supernatural manifestations and exercises, connected with the tongue movement have convinced many thoughtful mean and women, who even came to criticise; but went away acknowledging that God was with them of a truth.

6. The world wide, rapid spread of this so-called Pentecostal work bears the very mark of divinity upon it.

Some without any natural musical gift, who could not even sing, have, while exercised with tongues, sung sweetly, have played upon musical instruments, and even sung in “tongues,” all with a harmony, and melody equal to a trained musician.

To give anything like an analysis would be careful work for one living in the experience of tongues; but for only an observer, it seems somewhat doubtful business.

F. Bartleman in the Way of Faith, concerning “tongues,” says: “Much of it is evidently no particular language. But Paul suggests the possibility of our speaking even in the ‘tongue of angels.’ I Cor. 13:1. We must keep humble, sober, however. Children must not get foolish. And may we not be given also an ‘ecstatic utterance,’ a ‘new tongue’ spoken neither by men nor angels?” Again he says: “This ‘tongue’ may be for private exercise, devotion, prayer, etc., mainly. Some languages, spoken in prayer and otherwise, have been understood. Possibly some never will, nor can be, except by spiritual interpretation. Let us keep a sound mind at all hazards for God.” We infer from I Cor. 14:18, 19, that much of Paul’s speaking in tongues was in private, for his own comfort, and the spiritual rest it imparted. I Cor. 14:28 seems to confirm this thought, while verse 22d brings out another phase of tongues. “Wherefore tongues are for a sign, not to them that believe, but to them that believe not.” At such times the tongue spoken may be in a language that some unbeliever present understands; or a new tongues that another gives the interpretation of, “And thus are the secrets of his heart made manifest.” Benjamin Wilson in his Emphatic Diaglott thus render I Cor. 14:10: “It may be there are so many kinds of languages in the world, and no one is unmeaning.” His rendering of I Cor. 12:10 is in harmony with this thought. “To another different languages.” It is not possible that all believers living up to their highest privileges may have for their comfort a heavenly “tongue?” to exercise either alone, or with the saints, while those who have the “gift of tongues” (plural) may speak in languages, which either themselves or another may interpret, or an unbeliever present may understand, and so become a recipient of the grace of Christ?
Occasionally one might be permitted of the Spirit to speak in another language for the benefit of a hearer, or hearers. Some three years ago a Christian woman from Los Angeles went as a missionary to Africa. She was permitted to give two discourses in the native language, after which she had to learn their language, to any further instruct them. Some of her converts in speaking in tongues were permitted to speak English, without having learned the same.

August 15, 1911. Vol. 4. No. 92

A Faithful Worker Called Home

On Tuesday morning, August the first, Mrs. Gertrude E. B. Simmons of Frostproof, Fla., died at her childhood’s home in Plainfield, Con.,

. . .Married in 1873 to V. P. Simmons, an ardent temperance worker and preacher of the Second coming, she found full scope for all her rare mental and social gifts.

. . .In October, 1907, at Durant camp meeting Mrs. Simmons received her Pentecost, speaking in another tongue.”

Nov. 1918. Volume 12. No. 207.

With Long Life Will I Satisfy Him.—Ps. 91:16

Dear Sister: I am glad that you have again started the Bridegroom’s Messenger. No other Pentecostal periodical quite fills the place of The Bridegroom’s Messenger to me.

. . .On November 3rd I will be 83 years of age. I have several times been sick, but I pleaded Bible promises for length of days, and the Lord raised me up.

For more information:

References   [ + ]

Early Pentecostal Tongues: Notes and Quotes

A digest of early Pentecostal based newsletters.

As per the Gift of Tongues Project one out of the four aims is being fulfilled here: to provide the source texts in a digital format.

In the case of Pentecostal literature, there is an abundance of information that could take months or years to digitize. However, many of those works only have a small footprint on speaking in tongues that fits the criteria for further research. For the purpose of brevity and avoiding digitization of complete newsletters, important quotes from the early Pentecostal based newsletters have been identified and provided below.

Table of Contents

  • Introduction
  • Christian Alliance and Missionary Weekly
  • Apostolic Faith Newspaper (Los Angeles)
  • Apostolic Faith Newspaper (Portland)
  • Confidence
  • Christian and Missionary Alliance
  • The Bridegroom’s Messenger
  • The Assemblies of God Publication
  • The Weekly Evangel
  • The Christian Evangel
  • The Pentecostal Evangel
  • The Latter Rain Evangel
  • The Church of God Evangel
  • White Wing Messenger
  • The Bridal Call
  • The Pentecostal Holiness Advocate
  • Notes
  • For more information on pentecostal tongues
  • Continue reading Early Pentecostal Tongues: Notes and Quotes

    Benedict XIV on Tongues: Analysis

    Discovering and understanding Pope Benedict the XIV’s treatise on the gift of tongues.

    tongues speaker

    The exposition on the gift of tongues is found in his larger work , De Servorum Dei Beatificatione et Beatorum Canonizatione. Written around 1748 AD, this is a critical piece that should be included as a primary source for the gift of tongues discussion.

    This official Catholic document on tongues is a very big surprise because it has never been noted in the tongues discussion before. This text was accidentally found while trying to find source works for Anthony of Padua. Pope Benedict XIV’s coverage shows he was one very intelligent person.

    Xenoglossia, or in long form, the miraculous and instantaneous speaking in a foreign language not known beforehand, was my assumption with Benedict’s work and the documented Medieval tongues-speaking Saints. Benedict initially seemed to fit in with the xenoglossia paradigm. However, he switches positions after quoting Thomas Aquinas. Aquinas was pivotal in addressing the tongues debate that continued in the Latin Church for over a millennium.

    Aquinas liked to use logical arguments that reasoned for and against the tongues as either a miracle of hearing or speech and only later does he confide which side he takes. After he narrated both arguments, he concluded that it was a miracle of speaking. This seemed to be a clear point but one which Benedict ignores.

    The debate about whether the miracle was one of hearing or speaking started with Gregory Nazianzus in the fourth-century. He posited in his argument a Greek enthymeme: that is two arguments with only one possible solution. The two arguments were the miracle of hearing and the miracle of speaking. The latter argument was the obvious choice to Nazianzus. However, the Latin translator of the text, Tyrannius Rufinus, omitted a key part of the argument that did not display Nazianzus’ preference. This omission was based on the understanding of a Greek particle: αρα was it to be understood as ἄρα or ἆρα? Note the differences at the top in the first letter α in both examples. Most readers probably don’t know Greek or easily see the difference in pronunciation by the differing diacritics between the two. In most cases, this does not matter, but here, it is extremely important. In Tyrannius’ time, he did not have the benefit of diacritics, that is the markings above and below the Greek letters to advise the reader on how to pronounce the text. Tyrannius was not a native Greek speaker and chose the wrong pronunciation, which led to an incorrect translation. The misunderstanding of this particle is not hard to do. I did the same thing while first trying to translate the Greek Nazianzus text with the diacritics available.

    For more information see the following article,Nazianzus’ tongues of Pentecost Paradox

    This translation led Latin readers, who dominated the greater European world, to think that both arguments were given equal footing. Many thinkers like the Venerable Bede, and Michael Psellos, among others, attempted to resolve the dilemma. All the studies up until now concluded that the debate continued and was finally settled by Thomas Aquinas in the thirteenth-century. However, Benedict the XIV’s coverage demonstrates the arguments of hearing or speaking had continued even in the eighteenth-century – far longer than what I thought and had previously concluded.

    This work quotes the actual Aquinas text which shows the preference for the miracle of speaking. Benedict does not accept Aquinas’s conclusion, rather he accepts both arguments as being true. He believed the gift of tongues can be both. It can be a miracle of speaking in foreign languages in one instance, and in other cases can be a miracle of speaking in one language with the audience hearing it in their own different native tongue.

    He posits examples of scholars holding opinions on this issue. Some align to the miracle of hearing like Vincent Ferrer who spoke in Catalan and the audience heard him speak in their language, while others, like Pachomius, who could speak in Latin and Greek that he did not know beforehand.

    This Pope was keen on determining a methodology on defining when an actual miraculous event of tongues occurred. These certain questions and processes must be completed before validating a claim:

    • It would have to pass through a special committee, the Postuloribus and then to a higher-ranking authority, the Rotae Auditores(1)This is the name used in his text. I don’t have any further information on this high-ranking group

    • A testimony by honourable men.

    • If a person is speaking in only one language and the hearers hear him in multiple languages then this process should be employed, “Let other witnesses be brought forward of diverse races who should identify him speaking at that time also and had heard him employ their language, clearly a German with German, Spaniard with Spanish, Gallos with Gallican, English with the English language, and so etc., And in addition everyone must be in agreement in the matter about what God’s Servant had spoken.”

    • If it is done for personal or pecuniary gain, it should be ruled out.

    • It can be counterfeited by demons and this must be ruled out.

    • Signs of conversions from unbelief or sins should accompany. These are one of the more reliable signs.

    Benedict clearly states that at least one of the accounts of a Saint speaking in tongues was questionable. He is suspicious of St. Aloysio Bertrando’s account:

    “God has devised that we are going to thoroughly learn the Japanese language for the purpose of divine matters. Then we finally will do with zeal the certain work of the matters of Christianity. We indeed move about now among them something like mute statues. For many speak and are stirred with this among us, in fact we are silent to those things of the native speech itself. We have become a child again in the present time in the process of learning the elements in this language.”

    Benedict documents one leader, Jacob Picenius, against this being a miracle, while another, Cardinal Gottus strongly refutes Picenius, arguing that perhaps this instance wasn’t a miracle, but God can intervene at a later time. A simple reading of the text gives Picenius a strong edge here.

    The treatise has no recognition of the Montanists as part of the Christian doctrine of tongues, nor does it have any recognition of tongues as a private prayer language. He does not associate ecstasy as a prerequisite condition before speaking in tongues. Ecstasy was a common expectation with the Saints, especially propagated by Teresa of Avila in the sixteenth-century.(2) see Thoughts on Ecstasty, Private Revelation and Prophecy The usage of the term Gift of Tongues within his document demonstrates that he did not see a difference between the Corinthian tongues and the tongues of Pentecost. He merged these two accounts together. Neither does he take into account any Protestant scholarship on the subject, or the tongues practices of the Camisard Huguenots that happened in France earlier in his century.(3)See The Camisards, tongues and prophecy

    His work dispelled two myths. The first one related to late Medieval Catholic writers being silent on the gift of tongues. They were not. This myth has perpetuated because so few late Medieval Catholic writers have ever been translated into English.

    The second myth has to do with the definition of tongues. It is not correct that the Medieval Church believed it was simply a miracle of speaking in a foreign language not known beforehand. Christine F. Cooper-Rampato used xenoglossia exclusively throughout her excellent book: The Gift of Tongues: Women’s Xenoglossia in the Later Middle Ages.(4)Christine F. Cooper-Rampato. The Gift of Tongues: Women’s Xenoglossia in the Later Middle Ages. USA: Pennsylvania State University. 2010 Wikipedia defines it is a “phenomenon in which a person is able to speak or write a language he or she could not have acquired by natural means.”(5)https://en.wikipedia.org/wiki/Xenoglossy Some examples of xenoglossia by her, especially that of Vincent Ferrer, who spoke in his native Catalan language and others miraculously heard him in their own, do not fit into this definition. The Medieval Catholic definition was more complex than Rampato assumed.

    For further reading:

    References   [ + ]

    Epiphanius on the Tongues of Corinth: Another Translation

    Epiphanius, Bishop of Salamis, on the problem tongues of Corinth, as translated by Frank Williams.

    Epiphanius has one of the most clearest and definitive accounts on the Corinthian tongues conflict than any other author. It is critical that his translation be critically analyzed and looked from a number of sources. An original Greek source text has been built, The Latin, which has its own nuances and may be based on an unknown manuscript, and my own translation is provided on this site, along with this one, done by Frank Williams.

    Not much is known about Frank Williams outside of his massive and widely accepted modern translation of Epiphanius’ Panarion. He received his Phd from Oxford, and is now retired from the University of Texas.

    ———————-

    Scholion 13 and 21. Marcion has erroneously added the words, “on the Law’s account,’’ < after > “Yet in the church I had rather speak five words with my understanding.”

    (a) Elenchus 13 and 21. Thus the languages too are by the gift of the Spirit. But what sort of languages does the apostle mean? < He says, “languages in the church,” > to show < those who > preened themselves on the sounds of Hebrew, which are well and wisely diversified in every expression, in various complex ways—on the pretentious kind of Greek, moreover, the speaking of Attic, Aeolic and Doric—< that God does not permit just one language in church, as some of the people < supposed > who had stirred up the alarms and factions among the Corinthians, to whom the Epistle was being sent.

    (b) And yet Paul agreed that both using the Hebrew expressions and teaching the Law is < a gift > of the Spirit. Moreover, to condemn the other, pretentious forms of Greek, he said he spoke with “tongues” rather (than those) because he was an Hebrew of Hebrews and had been brought up at the feet of Gamaliel; and he sets great store by the scriptures of these Hebrews , and < makes it clear > that they are gifts of the Spirit. Thus, in writing to Timothy about the same scriptures, he said, “For from thy youth thou hast learned the sacred scriptures.”

    (c) And further, he said the same sort of thing < to > the people who had been trained by the Greek poets and orators, and added in the same way, “I speak with tongues more than ye all,” to show that he was more fully versed in the Greek education as well.

    (d) Even his style shows that he was educated, since Epicureans and Stoics could not withstand him < when he preached the Gospel with wisdom at Athens >, but were defeated by the inscription on the altar, “To the unknown God,” which he read learnedly—which was read literally by him, and immediately paraphrased as “Whom ye ignorantly worship, him declare I unto you.”

    (e) And (they were defeated) again when he said, “A prophet of their own hath said, Cretans are always liars, evil beasts, slow bellies,” meaning Epimenides, who was an ancient philosopher and erected the idol in Crete. Callimachus the Libyan also extended his testimony to himself by quoting Callimachus and saying falsely of Zeus:

    The men of Crete are liars alway, Lord;
    ’Twas men of Crete that built thy tomb, though thou
    Hast never died; thy being is eternal

    (f ) And yet you see how the holy apostle explains of languages, “Yet in church I had rather utter five words with my understanding,” that is, “in translation.” As a prophet benefits his hearers with prophecy in the Holy Spirit by bringing things to light which have already been furnished to his understanding, I too, says Paul, < want > to speak so that the church may hear and be edified—not edify myself with the boast of Greek and Hebrew which I know, instead of edifying the church with the language which it understands.

    (g) But you have added, “on the Law’s account,” Marcion, as though the apostle meant, “I want < to speak > (no more than) five words in church on the Law’s account.” Shame on you, you second Babylon and new rabble of Sodom! How long are you going to confuse the tongues? How long will you venture against beings you cannot harm? For you are attempting to violate angelic powers by expelling the words of the truth from the church and telling the holy Lot, “Bring the men out!”

    (h) And yet your attempt is an attempt on yourself. You will not expel the words of the truth, but you will strike yourself blind and pass your life in utter darkness—fumbling for the door and not finding it, till the sun rises and you see the day of judgment, on which the fire will confront your falsehood also. For this is waiting for you, when you see. (i) “On the Law’s account” is not in the apostle, and you have made it up yourself. But even if the apostle were to say, “on the Law’s account,” he would be saying it, in harmony with his own Lord, not in order to destroy the Law but to fulfil it.

    Scholion 14 and 22. “In the Law it is written, With men of other tongues and other lips will I speak unto this people.”

    (a) Elenchus 14 and 22. “If the Lord did not fulfill the things that had previously been said in the Law, why would the apostle need to mention things from the Law which are fulfilled in the New Testament? Thus the Savior showed that it was he himself who had spoken in the Law even then, and threateningly declared to them, “Therefore was I grieved with this generation and said, They do always err in their hearts, and I sware that they shall not enter into my rest.” For the same reason he promised to speak to them through men of other tongues—as indeed he did, and they did not enter.

    (b) For we find him saying this to his disciples: “Unto you are given the mysteries of the kingdom, but unto them in parables, that seeing they may not see,”and so on. Hence (if ) the Old Testament sayings (are) fulfilled everywhere in the New, it is plain to everyone that the two Testaments are not Testaments of two different Gods, but of the same God.

    ———————-

    As taken from: Nag Hammadi & Manichaean Studies. Vol. 63. Einar Thomassen and Johannes van Oort. Ed. The Panarion of Epiphanius of Salamis. Book I (Sects 1-46). Translated by Frank Williams. Brill: Leiden. 2009. Pg. 349-351