Monthly Archives: November 2015

The Camisard French text on Speaking in Tongues

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A digitization of text related to speaking in tongues by the 18th century Camisards in south-central France.

The Camisards were a French Protestant group who predominately lived in a mountainous area called the Cévennes from the 1600’s and onwards. The proper term for French Protestants is Huguenots.

This digitization is especially important in the history of tongues. What did the Camisards speak when they had the gift of tongues? Was it in foreign languages, ecstatic utterances, or something altogether different? The texts demonstrate a clear answer.

The following digitization is taken from A. Bost’s Les Prophètes Protestants. Réimpression de l’ouvrage intitulé, Le Théatre Sacré des Cévennes, ou Régit des Diverses Merveilles. 1847

This is an updated version of Maximilien Mission’s, Le Théatre Sacré des Cévennes ou Recit de Diverses Merveilles. Londres. 1707.

Only the portions related to divine tongues-speech are digitized. Portions that were not relating to this subject are omitted. Please refer to the actual book Les Prophètes Protestants. Réimpression de l’ouvrage intitulé, Le Théatre Sacré des Cévennes, ou Régit des Diverses Merveilles to see the complete text. Page numbers are added by me in parentheses. Italics are found in the text. The reason why some words and phrases are italicized, I do not know.

————

Jean Vernet, de Boîs-Chatel, dans le Vivarais, a declaré ce qui fuit, le 14 janvier 1707.

[Pg. 139-141]

Je sortis de Montpellier vers le mois de mai 1702. Les premières personnes que j’ai vues dans l’inspiration; étaient ma mère, mon frère, mes deux soeurs et une cousine Germaine. Il y a présentement treize ans, pour le moins, que ma mère reçut ses gràces ; elle les a toujours eues depuis ce temps-là jusqu’à mon départ ; et j’ai appris, par diverses personnes qui l’ont vue, il n’y a pas longtemps, qu’elle est encore dans le même état. Il y a onze ans qu’elle est détenue en prison. Mes soeurs reçurent le don quelque temps après que ma mère l’eût reçu ; l’une à l’âge de dix-neuf ans, et l’autre de onze. Elles sont mortes en mon absence. Les plus grandes agitations de ma mère étaient de la poitrine ; ce qui lui faisait faire de grands sanglots. Elle ne parlait que Français, pendant l’Inspiration ; ce qui me causa une grande surprise la premier fois que je l’entendis ; car jamais elle n’avait essayé de dire un mot en ce language, ni ne l’a jamais fait depuis, de ma connaissance ; Et je suis assuré qu’elle ne l’aurait pu faire, quand elle l’aurait voulu. Je puis dire la même chose de mes soeurs. Elles faisaient toutes trois de grandes exhortations à l’amendement de vie ; et en mon particulier, comme j’étais un peu libertin, elles me sollicitaient fortement à me gouverner avec plus de sagesse. Quand l’Esprit me parlait en elles ; il disait toujours, Je te dis; mon enfant, etc. Nous avons souvent observé, comme étant une chose infaillible, que quand ma mère, ou mes dites soeurs étaient dans l’extase, et qu’elles prononçaient ces paroles : Je te dis, mon enfant, que tu ne parleras pas davantage, pour le présent ; c’était une signe assuré que quelque personne dangereuse allait entrer dans la maison. Cela ne manquait jamais d’arriver.

— Etant, un jour, cinq ou six ensemble, proche de notre maison, le nommé Jaques Reboux, de notre compagnie, qui avait reçu les gràces, et qui était assis fur un rocher escarpé, tout auprès de nous, à la hauteur de sept ou huit pieds, tomba dans le chemin, ayant été soudainement saisi de l’Esprit ; mais il ne se fit aucun mal. Les agitations continuèrent et furent violentes dans tout son corps. Quelqu’un de nous, qui n’était pas accoutumé à voir de pareilles choses, crut qu’il avait eu quelque faiblesse et qu’il s’était blessé par la chute ; de sorte qu’on alla promptement lui chercher d l’eau-de-vie ; mais il n’avait garde de la recevoir, en l’état où il était. Aprés les plus grandes agitations, il se mit à parler et il fit de grandes exhortationes à la repentance.

— Environ un an avant mon départ, deux de mes amis (Antoine Coste et Louis Talon) et moi, allàmes visiter Pierre Jaquet notre ami commun, au moulin de l’Eve, proche de Vernou. Comme nous étions ensemble, une fille de la maison vint appeler sa mère aui était avec nous, et lui dit : Ma mère, venez voir l’enfant. Ensuite de quoi la mère elle-même nous appela, nous disant que nous vinssions voir let petit enfant qui parlait: Elle ajouta qu’il ne fallait pas nous épouvanter ; et que ce miracle était déjà arrivé. Aussitôt nous courùmes tous : l’enfant, âgé de 13 à 14 mois, était emaillotté dans le berceau, et il n’avait encore jamais parlé de lui-même, ni marché. Quand j’entrai avec mes amis, l’enfant parlait distinctement en français, d’une voix assez haute, vù son âge ; en sorte qu’il était aisé de l’entendre par toute la chambre. Il exhortait (comme les autres que j’avais vus dans l’inspiration) à faire des oeuvres de repentance ; mais je ne fis pas assez d’attention à ce qu’il pour me souvenir d’aucune circonstance. La chambre où était cet enfant se remplit : il y avait pour le moins vingt personnes, et nous étions tous pleurant et priant autour de berceau. Après que l’extase eut cessé, je vis l’enfant dans son état ordinaire. Sa mère nous dit qu’il avait eu des agitations de corps au commencement de l’inspiration ; mais je ne remarquai pas cela quand j’entrai. C’était une chose difficile à reconnaître, parce qu’il était enveloppé de ses langes! j’ai beaucoup ouï parler d’un autre petit enfant à la mamelle, qui parlait aussi, à Clieu, dans le Dauphiné.

— J’ai assisté à une petite assemblée dans une cave, auprès de Bois-chàtel, où une jeune fille dit dans l’inspiration, après avoir déjà parlé assez longtemps : Je t’assure, mon enfant, qu’il y a des gens qui ont dessein de vous surprendre : il faut vous retirer bientôt (ou quelque chose de sembable) ; et quand elle fut revenue à elle-même, elle continua de dire qu’il fallait se retirer promptement. En effet les soldats vinrent visiter la maison aussitôt après.

VI. Jean Cabanel, d’Anduse, a déclaré ce qui suit. A Londres, le 14 janvier 1707.

[Pg. 142]

— Dans une seule de ces assemblées, qui dura une grande partie de la nuit (dans un bois à une demi-lieue d’Anduse), je crois avoir vu pour le moins quinze personnes de l’un et de l’autre sexe parler à divers temps dans l’inspiration. Ils parlaient tous français ; et je suis bien assuré que quelques-uns d’eux, que je connaissais particulièrement et qui ne savaient pas lire, n’auraient jamais pu s’exprimer en si bon français, étant hors de l’extase.

VII. Jeanne Castanet, de St-Jean de Gardonenques, a déclaré ce qui suit. A Londres, le 14 janvier 1707.

[Pg: 143]

— Tous ceux de ma connaissance que j’ai vus dans l’extase parlaient français mieux qu’ils ne l’auraient pu hors de l’extase. Les quatre assemblées où j’ai assisté ont duré pendant la plus grande partie de la nuit ; il y avait beaucoup de lampes, de sorte que chacun se voyait et se connaissait ; les discours ordinaires de ceux qui étaient inspirés étaient pour exhorter à la repentance. Ils prédisaient aussi la ruine de l’Antechrist et la déliverance de l’Eglise. Un jour, Cabrit étant en extase dans l’une de ces assemblées prononça ces paroles : Ne voyez-vous pas les anges qui se réjouissent de nous voir ici? Avant qu’il tombàt dans ce moment même extase, un autre qui était aussi saisi de l’Esprit, dit : Voyez-vous la colombe qui descend sur Cabrit? Et ce fut dans ce moment même que Cabrit tomba dans l’extase.

Jacques Dubois, de Montpellier, a déclaré ce qui suit, à Londres, le 4 janvier 1707.

[Pg. 152-154]

Je partis de Montpellier et du pays, et j’arrivai à Genève au mois de mai 1705. Dès l’année 1701 j’ai vu des personnes inspirées; et divers endroits du pays. j’ai vu pour le moins deux cents personnes dans ces inspirations, en divers temps et lieux, de tout âge et de tout sexe. j’ai vu, entr’autres, un garçon de quinze mois, entre les bras de sa mère, à Quissae, qui avait de grandes agitations de tout le corps, et particulièrement de la poitrine. Il parlait avec sanglots, en bon français, distinctement et à haute voix ; mais pourtant avec des interruptions : ce qui était cause qu’il fallait prêter l’oreille pour entendre certain paroles. L’enfant parlait comme si Dieu eût parlé par sa bouche, se servant toujours de cette manière d’assurer les choses : Je te dis, mon enfant, etc. Ce même enfant fut mis avec sa mère en prison (ce qui se pratiquait ordinairement en pareil cas). Je suis persuadé que j’ai vu plus de soixante autres enfants entre l’âge de trois et de douze ans qui étaient dans un sembable état. Les discours de ces enfants tendaient toujours à exhorter puissamment à l’amendement de vie, etc. Ils prédisaient aussi plusiers choses.

— Dans une vallée nommée la Combe du Renard, proche de la Rouvière; à une bonne lieue d’Anduse, je fus chez un de mes amis, dans la maison de qu’il y avait un petit garçon de six ans qui s’y était réfugié, ou plutôt caché. Cet enfant tomba, en sa présence, dans des agitations de tête et de poitrine, etc., parla à voix haute et en bon français, exhorta beaucoup à la repentance ; fit aussi quelques prédictions, et dit entr’autres choses, qu’une partie de la grande Babylone serait détruite l’an mil sept cent huit.

— Je suis témoin qu’un garçon de huit ans, étant dans son extase, à Montpellier, prophétisa touchant le rétablissement de la religion protestante en France.

— j’ai vu plusieurs personnes de l’un et de l’autre sexe, qui, dans l’extase, prononçaient certaines paroles que les assistants croyaient être une langue étrangere. Ensuite celui qui parlait déclarait quelquefois ce que signifiaient les paroles qu’il avait prononcées.

XI. Gilliam Bruguier, d’Aubessargues, proch d’Usez, a déclaré ce qui suit. A Londres, le. . . février 1707.

[Pg. 159]

— j’étais aussi présent lorsqu’une fois la petite Susanne Jonquet, qui était âgée de quatre à cinq ans, tomba dans des agitations à peu près sembables à celles du petit Bousige. Elle parla haut et distinctement, en bon français, et je suis sûr que, hors de l’extase, elle n’aurait pas parlé ce langage. Elle dit que la déliverance de l’Eglise était prochaine, et elle exhorta beacoup à l’amendement de vie. Ce deux enfants se servaient l’un et l’autre de cette expression : Je te dis; ,on enfant, etc.

————

This is one of many source texts on the gift of tongues throughout the centuries. For more authors and literature on the subject see the Gift of Tongues Project.

Emile's Encounter with Christ

Third Beach
Third Beach, Vancouver. Creative Commons License by Kyle Pearce

The strange case of Emile Lacoste. An unusual man who many people have tried to figure out and help, but with only mixed success.

He is an odd man. No one can define him because his problem lies in the realm of different thoughts, perceptions, and behaviors. All of which have defied a medical, spiritual or psychological solution. A state that some think only God can mend. But then, does he need help at all?

Emile liked to sit between two enormous logs washed up on the Third Beach in Vancouver. Before that, he just sat on whatever logs were available. He has habitually been found on that beach for as long as most nearby residents can remember. What he silently contemplates for long periods of time between these gigantic uprooted trees is only known to himself, the winds and God. Emile is like the unpredictable Vancouver weather. You just never knew when he would be there. A few days out of the week he was somewhere else. No one knows where that somewhere else was.

Part of the problem about Emile is that he was always under the radar. He wanted to remain unnoticed. Those who did see him, their eyes quickly ventured to a different endpoint. Emile wondered if he had the power of invisibility. Well, not really in the most practical sense, but in an imaginary, childlike way.

The local food shelters provided for all that he needed. His large belly showed that this wasn’t a problem. His clothing had seen better days. His undersized white shirt had lost its glory and looked as though it was in need of a serious washing, that is, of course, if it would survive being washed without shredding. His gray hair was long and thick and stretched down to his shoulders. He also had a yellow streak that started at the mustache below the nose and continued linearly on his beard. This hue was a sign of a passion and one of the few external vices he possessed.

This vice was so strong that Emile would quietly wait for a passerby to toss their almost complete cigarette in the sand. He would quickly recover the stub, drawing whatever remaining life it had left in it. This sometimes made onlookers shudder or pretend this never happened.

Everyone had a different reaction when they saw him. A local newspaper crowned him the mascot for the homeless. The write-up outlined his physique as a modern-day Santa Claus. This celebrity homeless status was not an honor he owned with any pride. He wasn’t the type that didn’t like good company, but he didn’t appreciate being the center of a party either. That moment of popularity passed very quickly and he quietly went back into the shadows of humanity.

He did have another brush with popularity that just made him laugh. Emile fit in with the stereotype of the homeless millionaire that was once the water-cooler talk of Vancouver. This relates to a previous newspaper story of an old man who looked and dressed similarly to Emile. He was a big burly guy with an unkempt black beard who sold newspapers at the Hastings and Burrard intersection for years. No one knew his name until after he died. He was a disheveled paperman who died and left unclaimed, as the story goes, over a million dollars.

Emile wasn’t normally that popular. Children playing on the beach would walk a wide half-circle around Emile. Mothers would often shout, “beware of strangers,” within his earshot, and often tightly held their children’s hands as they passed.

Many people who would walk by him on the beach paid no attention to his presence. However, Emile saw them. He knew many of the mysteries that people carried in their hearts – the hurt, the pain, the elation, joy, loss, and successes. Did he quietly join the person in these moments of passing because he was a deeply sensitive man? Or was it because these people reminded the deep hurts that may have haunted him. The answer is not known.

A social worker came and offered Emile lodging and a small stipend for food, but he gratefully declined. “I am not a beggar,” he replied, “and I like it here.” The soft white puffs of clouds in the sky, the inquisitiveness of the seagulls, the comings and goings of ships of every kind of shape and color, and the ever-changing shoreline always caught his attention.

An evangelist came by and urged him to accept Christ. Emile humbly bowed his head and followed his lead. The recited together, “Dear Lord, I am a sinner, need your help, and ask for forgiveness. . .” Emile constantly looked down at the sand while praying but that indifference went unnoticed. The evangelist, delighted at his conversion, invited Emile to come to their Church. Sunday was four days away. Emile will say yes but would not attend. “They are really nice people, but it is not really a place for me,” he thought. He would never say this out loud nor would he refuse an evangelist’s prayer. He never likes to hurt anyone’s feelings. Neither did the evangelist realize that Emile has been converted three times in the last month.

Every night as Emile wanders about, he thinks about God and often prays. It is a kind of muttering self-talk. No one really knows what he is saying. He doesn’t even really understand either. The few times he went to Church have helped. The tele-evangelists have encouraged him along the way with their promises of a better life. He had never forgotten their words. He even tried to send $20.00 to the television preacher Peter Popoff because Peter desperately needed the money. However, he didn’t have any cheques or even a bank account to make this happen. He didn’t like to send cash through the mail. “Too many people would try to steal it before it got there,” he thought.

A politician came by and sat with Emile. “Isn’t it bad Emile that the government has cut off social assistance to such a degree that it forces people like you to live between these logs?” Emile shook his head in agreement and gave a small smile. His golden rule to never hurt or offend anyone even if it means to lie was effectual in this circumstance. They posed together for a picture. The politician left, promising Emile a better life if he ever got into office.

A doctor and a nurse came by to give Emile a brief check-up. The doctor was a friendly man who Emile always appreciated. The physician gently but firmly asked, “have you been taking your medication?” Emile apologized. The doctor wrote a prescription with a few extra words of encouragement along with advice. Emile asked some questions and thanked both him and especially the nurse. The doctor patted him on the back and wished him a good week. He returned the greeting with a slight smile and then asked, “hey doctor, would you have an extra smoke?” The doctor shrugged his shoulders and answered, “that’s a bad habit that you should get rid of Emile. Smoking is not good for you”. “I know, I know,” Emile replied.

The doctor left and Emile didn’t know what to do with the prescription. He thought he should wait for his friend Alan who always appeared at the most unexpected times. Alan always helped him with going to the pharmacy. Emile didn’t like going there, but it wasn’t so bad if Alan came along. Alan didn’t mind helping him. This way they could share the prescription together. Well, sharing was what Emile thought, but Alan gave little in return, except that he was always fun to be with — except for the time Alan took much and had a serious condition called lock-jaw. There was no option for him but to go to the emergency ward and get treated. He told his gray-bearded friend that he would never do so much at once again. Emile knew that Alan may have learned this lesson but He wasn’t the sharpest saw when it came to experimenting with things. Sooner or later trouble would find him again in another form. Of course, Emile would never tell him that directly. He didn’t want to hurt his feelings. Friends don’t do that.

What if one takes this story a step further and look it from a spiritual angle. What if Jesus was walking on the Third Beach while Emile was in his usual pose sitting between the logs? Obviously, throngs of people would be surrounding Christ for numerous personal reasons.

Would Jesus stop and call Emile far away between the sand and the logs to join Him? Probably not. He knows Emile is sensitive to being singled out and that it would hurt more than help.

Would He forget about Emile while being among the pressing crowd? Emile’s legacy is minuscule compared to those extroverts who see Christ and think that salvation is by the act of physically coming to Him and speaking humbly. Both these acts gave Emile a morbid fear – not because it was simply a God thing, but because approaching or speaking emotionally to anyone was a fearful encounter.

Jesus talking, healing, and converting the multitudes who did not have such fears would have an immediate impact and could go viral. Almost anything He would do with Emile would have a negligible cosmic or social impact.

Emile is also too shy to move into Christ’s personal space and too humble to ask for anything.

What if Christ came to him? Would He explain that Emile must be born again and begin to read him the four spiritual laws? Would He cast out the demons that some would candidly believe Emile to possess?

No. It would be a different type of exchange. It would be a simple look that happens in a micro-second. The gaze a mother gives a child that goes far beyond words and warms the heart. Emile has seen it at the beach many times. The child doesn’t even pay much attention to it, or so it seems. One instance in particular that Emile recalls was a little girl with her mom. She had green shorts with white polka dots and t-shirt that has a picture of Dora on it. Two little pony tails tied up her reddish-brown hair. She sang while making civilizations in the sand while building imaginary worlds — a world of people, doctors, firetrucks, police, good guys and bad guys. Emile quietly watched from a distance. In these situations, he often has wanted to join. An hour or two later, the mother would wrap a towel around her child, gently stroke her head and say, “it is time for this little policeman to go home, get something to eat and go to bed.” The little girl would smile and give that wiggly little dance, or protest such a command that only four-year-olds can do. She may even ask for a few more minutes because it is fun to run away from the tidal ocean waves battering the beach, watch the birds, perhaps wait because a whale is about to come and talk with her, or see the boats and smell the salty breeze. In a moment, Emile will see them walk past the logs and the dunes, holding hands as they went their way. They would stop at the sidewalk and shake the sand from between their toes. They proceed further away, becoming dots on the landscape and in a few moments their frames would disappear altogether.

This look would be enough for Emile. A moment that would give him peace, though he probably wouldn’t budge from between the logs. However, the crowd from the beach wouldn’t even notice his change in countenance. Emile would appear to be the same stoic self, but inside he would be satisfied.

———

Emile is a fictional character based on Charles Sullivan’s experiences with transient males as a Residential Care Worker at the Salvation Army in the early 1990s.

This article is part of a series that focuses on the Christian and mental illness. See the Life Issues category for more information.

History according to Pentecostals and Charismatics

An overview of how Pentecostals and Charismatics view history. The following four points are gleaned from discussions and readings within these parties.

  1. 1 to 100 A.D. The story unfolds. A perception that the Bible is finalized. This period is the golden age of Christianity and sets the standard.

  2. 101 to 1517 A.D. The Church is corrupt and theologically deviant. There is nothing much to write or necessary to know during this period.

  3. 1517 to 1905 A.D. A little better but still very stodgy. However, Edward Irving and the Irvingites in the 1830s and other fringe groups start a small but important restoration of the ancient Christian faith.

  4. 1906 the Azusa Street revival. The golden age of Christianity is restored. Anything from 1 to 100 A.D. and 1906 forward are acceptable teachings. Anything between 101 and 1830 A.D. and most from 1831 to 1905 are not.

This is a grass-roots definition and does not reflect the small number of academic Pentecostal and even smaller number of Charismatics who work hard to educate their constituencies on a proper reading and integration of history within their communities.