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Summary of the Gift of Tongues Project: Introduction

A summary of the Gift of Tongues Project in three parts.

The following are the results of a detailed study of the doctrine of tongues from inception until 1922. The results are drawn from the Gift of Tongues Project which had a fourfold purpose to:

  • uncover new or forgotten ancient literature on the subject
  • provide the original source texts in digital format
  • translate the texts into English and add some commentary
  • to trace the perception of tongues in the church from inception until modern times.

The actual results can be found at the Gift of Tongues Project. Most readers have found the actual Project source texts, principally in Greek and Latin, along with the analysis too complex and desire to read a shortened version. This series of summaries is concerned with the big picture on how the doctrine of tongues was transmitted through the centuries, not the details.

The reader must understand that this doctrine has never been static and has been evolving. This aspect will be amply demonstrated.

People will always be inspired by the pentecostal narrative described in the Book of Acts and the mysterious tongues found later on in the New Testament epistle called I Corinthians. Those accounts have propelled many ardent students of the Bible and the christian faith to reproduce this phenomenon in their lives. The passion for a new Pentecost has cycled for twenty-one-centuries. How communities and persons perceived, practised and passed-on the right throughout these centuries is the goal of this study.

The christian rite of speaking in tongues has been controversial, especially over the last one-hundred years. Speaking in tongues is a practice expressed by Renewalists. Renewalism is the fastest growing christian faith in the world. Many have tried to explain this rite through experiential and psychological terms, but few have attempted an extensive study through historical literature.

This summary fills in the blanks of the historical record that have, up until now, been neglected.

This work is broken up into a three part series. Part 1 traces the evolution of Pentecost from the first to seventeenth-centuries which is inclusive of catholic perceptions. Part 2 focuses on the protestant perceptions which has three distinct doctrinal frameworks. Part 3 is an in-depth look into the Corinthian tongues saga.

Table of Contents

  • Introduction
    • What is speaking in tongues today?
    • The absence of historical literature in the modern tongues debate
    • The start and later acceleration of the Gift of Tongues Project
    • Glôssa better translated as language rather than tongue
  • Part 1: A Catholic History of Tongues
    • A pictorial overview on the catholic history of speaking in tongues.

    • The doctrine of tongues from the first to third-century
    • The golden age of the christian doctrine of tongues: the fourth-century
      • The connection between Babel and Pentecost
      • Hebrew as the first language of mankind and of Pentecost
      • Pentecost as a temporary phenomenon
      • Augustine on tongues transforming into a corporate identity
      • Gregory of Nyssa and the one voice many sounds theory
      • Gregory Nazianzus on the miracle of speech vs. the miracle of hearing
    • The expansion of the christian doctrine of tongues from the tenth to sixteenth-centuries
      • Later Medieval accounts of speaking in tongues
      • The legend of Francis Xavier speaking in tongues
  • Part 2: A protestant history of speaking in tongues (in development)
  • Part 3: The corinthians tongue saga (in development)

Introduction

This summary is the result of the Gift of Tongues Project which is designed for the advanced researcher. The Gift of Tongues Project has attempted to identify, collate and digitize the source texts in the original Greek, Latin, with some Syriac, French and a sprinkling of a few other languages. English translations have been provided with almost every text, along with my own analysis. The Gift of Tongues Project differentiates itself from others because the source texts available on the website allow for you to research and draw your own conclusions. All the legwork is already done. All one has to do now is read instead of the time consuming and never ending task of finding the source files. Better yet, the majority is digitally searchable.

Speaking in tongues owes its heritage to a book of the Bible called the Book of Acts. This book was written by a first-century christian follower and a physician named Luke. He only wrote 206 words(1)According to the NIV English Bible to describe the formative event called Pentecost. Pentecost established the foundations for Messianic Judaism and its universal message. This event was described as the Holy Spirit arriving and causing the apostles and 120 others to instantly preach in diverse foreign languages that they did not previously study or know. This explanation is the standard one to help the reader to get started on the subject. The summary will proceed to demonstrate there are many alternative viewpoints.

Perhaps one could argue 800 words when you throw in the defense of the experience by Peter in Acts chapter 2 and the three other instances throughout the Book of Acts. Perhaps Paul could be credited with writing about Pentecost if his coverage in his first letter to the Corinthians contains a parallel, though Part III will show these are not connected. Why all the fuss over 206 words? If it was so important, why didn’t Luke go into much greater detail? This would have spared the modern day reader such a confusion. The clarification is going to take over 10,000 words and the parsing through a magnitude of documents found throughout the centuries to explain those few written words two thousand years ago.

Luke is vague on the actual mechanics and certainly short on details. This leaves his Pentecost and subsequent tongues narratives with many unanswered questions; did every inspired person speak in a single different language and together they were speaking the languages of all the nations? Was it one sound emanating and changed during transmission so that the hearers heard their own language? If it was a miracle of hearing, what was that sound? Were the people conscious of what they were saying or were they completely overtaken by a divine power and had no comprehension about what they were speaking? Was it a heavenly, non-human or prayer language? Did this miracle continue after the first-century? How did this tongues-event get passed down to the next generation? Did it become part of the church liturgy?

The various source manuscripts on the Book of Acts available today do not have any variance that brings about new clues. This necessitates digging deeper into other records.

The Gift of Tongues Project and this summary believe that Pentecostals and Charismatics have brought positive contributions to the greater society, and have made the world a better place. The purpose of this examination is not to attack or denigrate their character. The goal is simply to find the truth of the matter. Nothing more.

As a person who attends a charismatic church and involved in these type of communities for decades, I wanted the results to parallel their experiences. Unfortunately, the findings did not allow for this. Everyone who approaches the 2000 year narrative on speaking in tongues has to allow history to speak for itself – not to rewrite history to justify contemporary experience.

In comparison to the detailed articles posted within the Gift of Tongues Project, few footnotes will be given here, and some ancient authors and minor movements will be ignored. One can find substantiation at the Gift of Tongues Project webpage. Links to the Gift of Tongues Project pages will be highlighted throughout. The results are subject to change as new information comes forward.

This work traces the perception of tongues speaking through the centuries. Perception is not necessarily reality. On many occasions, the work will reference the perception with no remarks about the integrity of the event or person. This is up to the reader to decide.

What is speaking in tongues today?

Speaking in tongues is an inherent part of the present pentecostal and charismatic identities. This practice is one of the key features that distinguish them apart from other christian movements.

How popular is speaking in tongues? A Pew Forum study has concluded one-quarter of all Christians are Renewalist Christians – a term given for those who emphasize miracles, supernatural occurrences, and oftentimes speaking in tongues within the Christian’s everyday life. Really, it is an umbrella term for Pentecostals, Charismatics, Third-Wavers and those who remain in mainstream denominations influenced by Pentecostals and Charismatics. There are an estimated 584 million Renewalists in the world. Perhaps even more. (2)http://www.pewforum.org/2011/12/19/global-christianity-movements-and-denominations/ This does not mean all those defined as Renewalists emphasize this doctrine and practice it. The same Pew study further demonstrates that no more than 53% of Renewalists speak in tongues in any country they examined. In most instances, it is less.(3)Spirit and Power: A 10-Country Survey of Pentecostals. The Pew Forum on Religion and Public Life. October 2006. Pg. 16 My conservative estimate tallies about 150 million people consistently practising the christian rite of speaking in tongues throughout the world.

The Renewalist faith, with its emphasis on holiness, mysticism, independence, and easy adaptability to different cultures, is the fastest growing segment of Christianity in the world. Their christian mystic framework along with its distinctive theology of speaking in tongues makes a historical study imperative.

What do Renewalists presently believe speaking in tongues to be? There is a general agreement that speaking in tongues is a supernatural phenomenon — one that cannot be measured or defined by science. Some Renewalists call it a heavenly language that only the individual, God, and a special interpreter understands. Others say it is a private prayer language or a form of exalted worship. There are those who just shrug their shoulders and say it is simply a God thing that defies explanation. A handful may say speaking in tongues is the spontaneous ability to speak a foreign language. Most Renewalists believe that speaking in tongues is a deliberate outcome of a controlled mind – in other words, they are not crazies or kooks whose erratic behavior is in an uncontrolled hallucinatory state. They are regular people like the helpful neighbor across the street, the taxi driver, teacher, dentist, nurse, plumber, politician, lawyer or construction worker. Renewalists are found in all walks of life.

A good example of a Renewalist speaking in tongues is found in this video clip of the late Kenneth Hagin. He was a highly respected and influential pentecostal preacher in the mid-1900s.

Hagin appears as an elder statesman. He has a father like persona that the people in the audience are attracted to and appreciate. The young lady who is a distance behind Hagin in the video approves his message with an accepting smile. About four minutes into the video, he utters, “Memen hatsu toro menge kanga deging bango ondu konste fre peffe hemo outse,” and then begins to laugh. The laughter implies an overabundance of a spiritual force that overwhelms the senses, forcing the speaker into an uncontrolled fit. The audience cheered Hagin for more.

This is a typical example, though speaking in tongues is not always done in a Sunday service. It is practised more frequently in weekday services, prayer sessions, pastoral settings, and special events.

A more contemporary example is Reinhard Bonnke. Bonnke is a German-born evangelist whose work in Africa, especially Nigeria has earned him the rank of one the top preachers of all time in respect to audience reach. The example here is his public speaking in tongues at a large indoor gathering somewhere in Asia. His Christ for the Nations website claims over 55 million documented decisions for Christ under his ministry.

Bonnke’s demonstration is not as obvious as Hagin’s. He mixes regular language and charismatic, excitable speech between short outbursts of tongues-speech. The audience is energized but not surprised by this presentation. This is quite common in renewalist circles.

The absence of historical literature in the modern tongues debate.

After an exhaustive approach of locating, digitizing, translating and analyzing two-thousand years worth of texts, the results of the Gift of Tongues Project has found one of the main challenges to solving this debate is overcoming the embedded ignorance of history.

This finding was not anticipated at the start. The Project assumed at the beginning there was little christian literature throughout the centuries to build a case. Rather, there is a substantial corpus of ancient christian literature on the subject. The discovery about the abundance on the subject has created two rival stories. The first allows the building of a compelling narrative on the doctrine of tongues throughout the centuries. The second is the narrative about the ignorance of christian literature over the last two centuries and how it has contributed to the modern definition. Both play an important story in the modern definition and I am not sure which one is more important. They share a complex interplay that is difficult to untangle.

The start and later acceleration of the Gift of Tongues Project.

The Project was started in the 1980s, but little was done until the early 2000s. The initial goal was to parse through the collection of church writings found in the massive Migne Patrologia Graeca series and its Latin counterpart, Migne Patrologia Latina. There is no digital version of MPG available, so a page-by-page visual scan was required. This was a very time-consuming process – especially with over 135 volumes averaging 1200 pages each. This was a long process.

Thankfully the internet age came along. Museums and other institutions have posted many manuscripts online. Better manuscripts are now available than the ones found in MPG. The ability to do digital searches with Google’s search engine reveals even more texts. The Gift of Tongues Project is one of the direct benefactors of the digitization of libraries, museums, and institutions.

Glôssa better translated as language rather than tongue

Glôssa (γλῶσσα) is the pivotal key word for the doctrine of tongues in the original Greek text. This word is the central theme found in Paul’s address to the Corinthians and Luke’s description of the first Pentecost. This noun is further used by later Greek ecclesiasts and authors on the subject.

The challenge is how a contemporary researcher is to translate this word without a modern bias.

When the Greek keyword appears, or if it is found in a Latin text, which is lingua, my mind always wants to automatically translate it as tongue.

The word tongues, which is seldom used in our modern language to specifically mean a modern, regular or contemporary language, is usually understood to be something out-of-this-world, unusual or even weird. Sometimes it is used a synonym to language, but rarely in contemporary literature is it a predominant descriptor.

As I have worked over both Greek and Latin Patristic texts, from the likes of Greek writers such as Irenaeus, Origen, Gregory Nazianzus, Cyril of Alexandria, Epiphanius, John of Damascus etc., to the Latin writers of Augustine, the Venerable Bede, Thomas Aquinas, the Ambrosiaster authors, and many more, they do not contain references to the gift being a strange, mystical or heavenly language that needs a new definition. It simply means a human language to them. To advance such a thought that it was different from a human language, they would have had to take extra steps to make it distinct. They never did.

Secondly, one must keep in mind that the noun language was the dominant English word used to translate glôssa/γλῶσσα before the introduction of the Geneva Bible in 1534.

See The Unknown Tongues in the English Bible for more information.

It would not be fair to translate the church fathers on the subject using tongues instead of languages. It significantly changes the nuance of the text when it is done.

One could argue that I am forcing my own interpretation on the text. However, it is believed that language is more accurate to what the writers meant.

This changes things considerably, instead of Acts 2:4 reading as other tongues the proper reading is other languages. The other tongues creates ambiguities that never existed in the Greek. Other languages immediately starts to clarify a difficult subject.

Now that the introductory remarks have been covered, it is time to get into the narrative itself.

Next: A Catholic History of Tongues

References   [ + ]

Early Pentecostal Tongues: Part 1

EarlyPentecostalPioneers

This four-part series 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.

This series was started to settle a mystery – why the doctrine of tongues had changed so dramatically after 1906. Up until the early 1900s the christian doctrine of tongues was a stable doctrine that either was a miraculous ability to speak in one or more foreign languages, or a miracle of one language being adapted in transmission and understood within each listener’s mind.

After 1906, a potpourri of definitions arose. There was the traditional doctrine of a miraculously endowed foreign language by some while others added newer ones, depending on a number of influences: the gift of tongues vs. the utterance of tongues, writing in tongues, singing in tongues, the language of adoration and worship, a private prayer language, and glossolalia. For an unknown reason, the miracle of hearing was entirely dropped from the pentecostal conversation.

This is an investigation into solving this mystery.

Table of contents for the entire series:

Part 1: Introduction

Part 2: The Tongues Crisis

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

Part 3: Solutions to the Pentecostal Tongues Crisis

  • Ignore the Problem
  • Utterance vs. Gift of Tongues
  • Writing and Singing in Tongues
  • Tongues as an Expression of Praise and Adoration
    • V.P. Simmons
    • William Manley and the Household of God
    • A. B. Cox
    • Paul H. Walker
  • Tongues as a Heavenly or Private Prayer Language
  • Tongues as Glossolalia

Part 4: Pentecostals, Tongues and Higher Criticism

  • Pentecostal Reliance on Higher Criticism for defining Modern Tongues
    • Philip Schaff
    • Frederick Farrar
    • Conybeare and Howson
    • Encyclopedia Brittanica
    • James Stalker
    • Pulpit Commentary
  • T. B. Barratt’s Defence against Higher Criticism
  • Conclusion

Introduction

The Gift of Tongues Project has traversed through a variety of challenges: from identifying, translating and digitizing important Greek, Latin and Syriac texts, to understanding ancient Greek philosophy and Jewish liturgy, wading through medieval Catholic mysticism and early Protestant writings, and charting through the German scholars to find answers. The study has centred on places such as Alexandria (Egypt), Constantinople, Rome, London, Kagoshima (Japan), Berlin, and Los Angeles.

However difficult these challenges have been, one of the greatest mysteries has been why the semantic range of christian tongues had been so greatly expanded since the early 1900s. It remains one of the most difficult keys to solving this puzzle.

The late Pentecostal professor, Gary B. McGee lightly touched on this topic believing the shift happened because of the failure of the missionary tongues movement. Unfortunately, he hardly delved into any detail on this. The early Pentecostal biographer, Stanley Frodsham, simply ignored the transition and jumped from the traditional to the new definitions without any explanation. Regardless of any pentecostal author, there is a serious lack in any of their literature detailing this shift.

There definitely was a crisis of tongues in early pentecostalism; largely because of the missionary tongues failure but also because of the public outcry that this movement was bonkers. They were accused of manufacturing gibberish. These two tensions forced early pentecostals to either review their tongues doctrine or admit they made mistakes. History clearly shows they chose to revise their definition.

How did they do this and where did they get license to do such?

There is one theory that has hardly been investigated and that is the correlation between early Pentecostalism and the original doctrine of glossolalia devised by German scholars in the early 1800s. Glossolalia became the standard interpretation in the primary and secondary religious dictionaries, encyclopedias and commentaries before the 1900s. In fact, it was hard to even find the traditional definition of speaking in tongues within any substantive publication by this time.

The Early Pentecostals on Tongues is a continuation of a previous series; History of Glossolalia which covered the origins and early development of the glossolalia doctrine. The emphasis of the original series was how the concept of glossolalia overtook the traditional definition and became the only option in most primary, secondary and tertiary source materials produced after 1879. As will be shown, their dominance in the publication realm helped shape the framework for pentecostal tongues as well.

By the early 1800s the traditional doctrine began to unravel and different streams of understanding began to appear. This began with the London-based Irvingite movement in the 1830s which brought a heightened academic interest and a critical re-analysis. This led to German scholars reclassifying speaking in tongues as glossolalia – that is speaking in tongues was an unintelligible discourse proceeding from an ecstatic state above the ordinary language of communication.(1)Augustus Neander. Planting and Training of the Christian Church by the Apostles. London: Henry G. Bohn. 1851. 3rd ed. Vol. 1 Pg. 11 In short, they defined speaking in tongues as a psychological condition rather than a miraculous state. The leading scholar of this subject was August Neander, whose thoughts made it into the English religious vocabulary largely through the later influence of Philip Schaff and Frederick Farrar.

This is a critical study on Pentecostalism between 1906 and 1930 and how it was deeply influenced by doctrine of glossolalia. The Pentecostal archives, along with the Missionary Alliance archives, and books produced by early pentecostal leaders were resourced to see the connections between early pentecostalism and higher criticism on the topic of tongues. Higher criticism was the name of the scholarly movement whose framework produced the original glossolalia doctrine. This study will show there was a deep connection.

It was an unintentional connection. Early Pentecostals were deficient in any intellectual framework and internal mechanisms to solve this doctrinal dilemma. They lacked the textual skills of Greek, Latin or Aramaic where the majority of tongues texts resided untranslated into English. Instead, they chose to look at the currently available histories and secondary books published in the English language for their solution. Here they found the works of the highly touted historian Philip Schaff, the Anglican church leader and writer, Frederick Farrar, the Anglican writers Conybeare and Howson and a short list of others. Pentecostals found that these writers conclusions matched their experiences. They did not realize that these authors were strong proponents of the higher criticism doctrine of glossolalia that started in the early 1800s – a doctrine that departed substantially from the christian traditional definition.

All of these scholarly writers lived near the time the pentecostal outbreak happened. They were held with high authority and esteem in the religious academic world. None of these authors had connections with Methodism or establishments that American Pentecostalism was railing against. Neither were these authors adhering to the doctrine of cessationism which the pentecostal accounts are always in contest with. These were all great writers who could be understood by someone with an intermediate reading level. All of these authors were appealing to an experience, not a doctrine.

The early pentecostals were looking for a solution that was within the bounds of Biblical interpretation, free from a preconceived bias, inclusive of the variety of tongues experiences that their pentecostal activity had discovered under the perceived and unquestionable direct power of the Holy Spirit.

The historian Schaff and other similar writers were able to fill this void. Their emphasis on a divine encounter that impacts the innermost soul and results in exalted preaching, ecstatic utterances, poetic words, adoration, and sometimes accidentally a foreign language fit nicely in with the early pentecostal experience.

Pentecostals didn’t realize that these authors formulated and promoted an alternative explanation that started in the 1830s. This doctrine did not follow the traditional christian trajectory of tongues. Ironically, the modern pentecostal definitions are the children of German higher criticism.

There are no early or even later Pentecostal writers that seriously pondered their experiences through the primary source literature of Greek, Latin, or Aramaic dictionaries or texts. They steadfastly held to tertiary literature especially English ones.

The baptism of the Spirit with the initial evidence of speaking in tongues is a doctrine unique to the Pentecostal/Charismatic movement that started in the early 1900s. An editorial decision has been made not to trace this doctrine. The final ambition of The Gift of Tongues Project is to find out why the traditional definition all but died in 1906 and why it was replaced by glossolalia. This is the final piece for the Project to complete.

The major goal of the Gift of Tongues Project is to trace the perceptions of speaking in tongues throughout the centuries. The perceptions need not necessarily align with reality. The realities, whatever they may be, are up to the reader to decide. You don’t even have to agree with my commentary or analysis. As per the Gift of Tongues Project goals, the majority of the important source texts have been digitized and provided on this website. You can look at the sources themselves and draw your own conclusions.

Although this series will demonstrate today’s doctrine of tongues a new phenomenon in the annals of christian history, it should not be viewed as the litmus test for Pentecostals, Charismatics, and Third Wavers credibility (collectively called Renewalists). There is much more to Renewalists than speaking in tongues. They have grown far beyond tongues and have forayed into far more important matters. The Renewalists are positive agents for social change in our world.

Next: Early Pentecostal Tongues Part 2: The Tongues Crisis.

References   [ + ]

Delphi Prophetesses and Christian Tongues

Did the ancient Greek prophetesses, especially the Pythian priestesses in Delphi, speak in tongues and the Christians later adapted it?

The alleged connection between the two is an important one in the speaking in tongues debate. A dispute which this article seeks to look deeper into.

The approach used to find an answer is to locate the primary Hellenistic texts that make this connection and evaluate them. English translations will be listed along with the majority having Greek or Latin sources paralleled with them. A short analysis will be provided. The reader is not required to know either one of these languages in order to examine the works and can easily skip over these foreign texts.

For those readers who want a quick answer and do not want to look into the details, the conclusion is no, the ancient Greek prophetesses did not speak in glossolalia. Many readers that habitually come to this website won’t take such a conclusion literally until substantiation is shown that the following will provide.

Here is an introductory video on the Delphi temple and how the Greek priestesses operated. It is an investigation into whether gases from the cracks in the temple caused the prophetesses to go mad and prophesy. It does not address glossolalia but covers almost every other aspect of the Delphic priestess role and provides a good background to the subject matter.

Table of Contents

  • The connection between ancient Greek prophetesses and glossolalia
  • The classical sources on alleged glossolalia
    • Herodotus The Histories
    • Plato
    • Virgil in The Aeneid
    • Lukan’s The Civil War
    • Plutarch’s Moralia
    • Strabo
    • Michael Psellos
    • Rohde’s Psyche: Cult of Souls
  • Conclusion

The connection between ancient Greek prophetesses and glossolalia

The christian doctrine of speaking in tongues has had three major movements over the 2000 years. The first one was the traditional one that lasted for 1800 years that it was either a miracle of speaking, hearing or both. The second one was far smaller in influence and began shortly after the Reformation called cessationism. This is a conservative Protestant faction that believes all miracles had ceased in the earlier church and thus any practice of speaking in tongues is false. This doctrine continues today. A third movement sprung up in the 1800s through the agency of German protestant scholars who used a groundbreaking methodology called higher criticism to interpret speaking in tongues. This resulted in a new doctrine called glossolalia. Instead of tracing the christian history of speaking in tongues through church literature and ultimately ending up at Pentecost, higher criticists took an entirely different path. They felt that most ancient christian literature was based on myth and could not be used as objective data. The better alternative was to trace speaking in tongues through classical sources such as Plutarch, Strabo, and others. Therefore, their history goes to ancient Greece before the advent of Christianity and focuses on the caves of Delphi and Dadona where the ancient Greek prophetesses would utter their prophecies.

Glossolalia is the dominant interpretational schema today. As outlined in the series, A History of Glossolalia, it has dominated the modern discussion so greatly that it has all but erased the memory of the traditional definition that existed for 1800 years. Glossolalia is found ubiquitously throughout the primary, secondary and tertiary literature. However, the Hellenistic sources used by higher criticists that trace back to the beginnings of Christianity or earlier have hardly been critically evaluated. The following is a collation and analysis of the major sources in Hellenistic writings on the Greek prophetesses allegedly speaking in tongues.

The connection between ancient Greek prophetesses and glossolalia

Herodotus The Histories

“The Histories. . . of Herodotus is now considered the founding work of history in Western literature. Written in 440 BC in the Ionic dialect ofclassical Greek, The Histories serves as a record of the ancient traditions, politics, geography, and clashes of various cultures that were known in Western Asia, Northern Africa and Greece at that time.[citation needed]Although not a fully impartial record, it remains one of the West’s most important sources regarding these affairs.”(1)https://en.wikipedia.org/wiki/Histories_(Herodotus).

Herodotus refers to the ancient Delphian prophetess speaking in hexameter verse(2) Hdt. 1.47 http://data.perseus.org/citations/urn:cts:greekLit:tlg0016.tlg001.perseus-eng1:1.47 see also Hdt. 1.65, 1.66, 1.67, 5:60, 5:61, 7:220 that was clearly spoken. The actual citations can be found in the footnote and there is nothing in any one of them that relates to tongues-speech. Therefore, the Greek will not be provided.

Plato

Plato is one of the most revered Greek writers and philosophers of all time. If one wants to substantiate any Greek theme and it is supported in Plato’s work, then the argument has a winning probability. In the case of an ancient Greek priestess speaking ecstatically in his work, there are only two references that are close. These are not substantial. He lived in the fourth-century BC.

The Phaedron

“Plato’s Phaedrus is a rich and enigmatic text that treats a range of important philosophical issues, including metaphysics, the philosophy of love, and the relation of language to reality, especially in regard to the practices of rhetoric and writing.”(3)http://www.english.hawaii.edu/criticalink/plato/ It is hard to see what the connection with glossolalia is here.

[244b] and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful.(4)Plato in Twelve Volumes. Translated by Harold Fowler. Cambridge, MA: Harvard University Press. 1925

[244β] Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴνἙλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν: καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τεκαὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸμέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιονἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντοοὐδὲ ὄνειδος μανίαν:(5)Plato. Platonis Opera, ed. John Burnet. Oxford University Press. 1903

Timaeus

“Timaeus . . . is one of Plato’s dialogues, mostly in the form of a long monologue given by the title character Timaeus of Locri, written c. 360 BC. The work puts forward speculation on the nature of the physical world and human beings. . .”(6)https://en.wikipedia.org/wiki/Timaeus_(dialogue) Plato is describing how the human mind can touch the divine. He believed a normal rational mind cannot connect and must be in an altered state to do such. Whatever vision, apparition or speech that occurs in an altered state must be interpreted by a person of a stable or rational mind. The speech itself that Plato refers to is not glossolalia or ecstatic speech, rather he relates the process required finding out the meaning behind the difficult imagery or words.

[71e] as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man’s foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration. But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all

[72a] wherein they are significant and for whom they portend evil or good in the future, the past, or the present. But it is not the task of him who has been in a state of frenzy, and still continues therein, to judge the apparitions and voices seen or uttered by himself; for it was well said of old that to do and to know one’s own and oneself belongs only to him who is sound of mind. Wherefore also it is customary to set the tribe of prophets to pass judgement

[72b] upon these inspired divinations; and they, indeed, themselves are named “diviners” by certain who are wholly ignorant of the truth that they are not diviners but interpreters of the mysterious voice and apparition, for whom the most fitting name would be “prophets of things divined.”

For these reasons, then, the nature of the liver is such as we have stated and situated in the region we have described, for the sake of divination. Moreover, when the individual creature is alive this organ affords signs that are fairly manifest, but when deprived of life it becomes blind and the divinations it presents are too much obscured to have any(7)Plato. Plato in Twelve Volumes, Vol. 9 translated by W.R.M. Lamb. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1925.

The Greek:

[71ε] ἡμῶν, ἵνα ἀληθείας πῃ προσάπτοιτο, κατέστησαν ἐν τούτῳ τὸ μαντεῖον. ἱκανὸν δὲσημεῖον ὡς μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέδωκεν: οὐδεὶς γὰρ ἔννουςἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλ᾽ ἢ καθ᾽ ὕπνον τὴν τῆς φρονήσεωςπεδηθεὶς δύναμιν ἢ διὰ νόσον, ἢ διά τινα ἐνθουσιασμὸν παραλλάξας. ἀλλὰ συννοῆσαιμὲν ἔμφρονος τά τε ῥηθέντα ἀναμνησθέντα ὄναρ ἢ ὕπαρ ὑπὸ τῆς μαντικῆς τε καὶἐνθουσιαστικῆς φύσεως, καὶ ὅσα ἂν φαντάσματα

[72α] ὀφθῇ, πάντα λογισμῷ διελέσθαι ὅπῃ τι σημαίνει καὶ ὅτῳ μέλλοντος ἢπαρελθόντος ἢ παρόντος κακοῦ ἢ ἀγαθοῦ: τοῦ δὲ μανέντος ἔτι τε ἐν τούτῳ μένοντοςοὐκ ἔργον τὰ φανέντα καὶ φωνηθέντα ὑφ᾽ ἑαυτοῦ κρίνειν, ἀλλ᾽ εὖ καὶ πάλαι λέγεται τὸπράττειν καὶ γνῶναι τά τε αὑτοῦ καὶ ἑαυτὸν σώφρονι μόνῳ προσήκειν. ὅθεν δὴ καὶ τὸτῶν προφητῶν γένος ἐπὶ

[72β] ταῖς ἐνθέοις μαντείαις κριτὰς ἐπικαθιστάναι νόμος: οὓς μάντεις αὐτοὺςὀνομάζουσίν τινες, τὸ πᾶν ἠγνοηκότες ὅτι τῆς δι᾽ αἰνιγμῶν οὗτοι φήμης καὶ φαντάσεωςὑποκριταί, καὶ οὔτι μάντεις, προφῆται δὲ μαντευομένων δικαιότατα ὀνομάζοιντ᾽ ἄν.

ἡ μὲν οὖν φύσις ἥπατος διὰ ταῦτα τοιαύτη τε καὶ ἐν τόπῳ ᾧ λέγομεν πέφυκε, χάρινμαντικῆς: καὶ ἔτι μὲν δὴ ζῶντος ἑκάστου τὸ τοιοῦτον σημεῖα ἐναργέστερα ἔχει,στερηθὲν δὲ τοῦ ζῆν γέγονε τυφλὸν καὶ τὰ μαντεῖα ἀμυδρότερα(8)Plato. Platonis Opera, ed. John Burnet. Oxford University Press. 1903.

Virgil in The Aeneid

Virgil or more accurately, Publius Vergilius Maro, is a first-century BC ancient Roman poet. His alleged contribution to the tongues connection is small.

Then to Phoebus and Trivia will I set up a temple of solid marble, and festal days in Phoebus’ name. You also a stately shrine awaits in our realm; for here I will place your oracles and mystic utterances, told to my people, and ordain chosen men, O gracious one. Only trust not your verses to leaves, lest they fly in disorder, the sport of rushing winds; chant them yourself, I pray.” His lips ceased speaking.(9)Virgil. Eclogues, Georgics, Aeneid. Translated by Fairclough, H R. Loeb Classical Library Volumes 63 & 64. Cambridge, MA. Harvard University Press. 1916

And the Latin

Tum Phoebo et Triviae solido de marmore templum instituam, festosque dies de nomine Phoebi. Te quoque magna manent regnis penetralia nostris: hic ego namque tuas sortes arcanaque fata, dicta meae genti, ponam, lectosque sacrabo, alma, viros. Foliis tantum ne carmina manda, ne turbata volent rapidis ludibria ventis; ipsa canas oro.” Finem dedit ore loquendi.(10)Vergil. Bucolics, Aeneid, and Georgics Of Vergil. J. B. Greenough. Boston. Ginn & Co. 1900.

The question that surrounds Virgil is his reference to mystic utterances. What does he mean by that? The Latin translation is incorrect and should read, Here therefore I will place your lots and secret fates(11)https://2010bhslatinap.wordpress.com/2011/03/10/book-6-lines-64-82/ Regardless of the translation, it is a stretch to make this sequence out to be glossolalia.

Lukan’s The Civil War

Lukan was a well known poet who was a friend of the unstable and often cruel Emporer Nero. This relationship that brought him to fame also led him to the grave. He was ordered to death by Nero for treason. His work, De Bello Civili (On the Civil War), covered the war between Julius Caesar and Pompey. The important part of his work relating to speaking in tongues relates to his narrative on a Delphian priestess. He reported a story of Appius Claudius Pulcher coming to a Delphic priestess to find out the future, possibly if he should go to war. The priestess, named Phemenoe, fakes such a prophecy which Appius rightly identified. Appius seriously threatened her and forced Phemenoe to flee to the ancient prophetic cave. The inspiration the cave once offered had ceased for some time already but in this instance, Apollo returned and filled Phemenoe. She went into madness, raving, and uttered a prophecy. She foretold Appius was to die.

There is no reference to her being in a trance and uttering strange or foreign words at all. For the sake of substantiation, here is the English and Latin with what is the closest parallel.

At last Apollo mastered the breast of the Delphian priestess ; as fully as ever in the past, he forced his way into her body, driving out her former thoughts, and bidding her human nature to come forth and leave her heart at his disposal. Frantic she careers about the cave, with her neck under possession ; the fillets and garlands of Apollo, dislodged by her bristling hair, she whirls with tossing head through the void spaces of the temple ; she scatters the tripods that impede her random course ; she boils over with fierce fire, while enduring the wrath of Phoebus. . . first the wild frenzy overflowed through her foaming lips ; she groaned and uttered loud inarticulate cries with panting breath ; next, a dismal wailing filled the vast cave ; and at last, when she was mastered, came the sound of articulate speech : ” Roman, thou shalt have no part in the mighty ordeal and shalt escape the awful threats of war ; and thou alone shalt stay at peace in a broad hollow of the Euboean coast.” Then Apollo closed up her throat and cut short her tale.”(12)Lukan: with an English Translation by J. D. Duff. The Civil War. Books I—X (Pharsalia) (Book V) London: William Heineman Ltd. 1962. Pg. 249Ff

Latin Translation

165 Pectore Cirrhaeo, non umquam plenior artus
Phoebados irrupit Paean: mentemque priorem
Expulit, atque hominem toto sibi cedere iussit
Pectore. Bacchatur demens aliena per antrum
170 Colla ferens, vittasque dei Phoebeaque serta
Erectis discussa comis, per inania templi
Ancipiti cervice rotat, spargitque vaganti
Obstantes tripodas, magnoque exaestuat igne,
Iratum te, Phoebe, ferens. . .
190 Spumea tunc primum rabies vesana per ora
Effluit, et gemitus, et anhelo clara meatu
Murmura: tunc moestus vastis ululatus in antris,
Extremaeque sonant, domita iam virgine, voces:
Effugis ingentes, tanti discriminis expers,
195 Bellorum, o Romane, minas: solusque quietem
Euboici vasta lateris convalle tenebis.
Caetera suppressit, faucesque obstruxit Apollo.(13)Pharsaliae Libri X. M. Annaeus Lucanus. Carolus Hermannus Weise. Leipzig. G. Bassus. 1835

Plutarch’s Moralia

Out of all the literature referring to the rites of the Delphic priestesses, Plutarch contains the most information. Plutarch was a biographer and writer who lived in the middle to late first century (46 – 120 AD). His work, Moralia explored the customs and lores of his time. His thirty-odd years as a priest at Delphi may be the reason why he covers the topic of Delphic priestesses so often.

A drawback to Plutarch’s Moralia is that it is a large composition that would be time consuming to do a comparative analysis. Fortunately, an old series of publications entitled, Moralia, in fifteen volumes, with an English translation are digitally searchable at archive.org. This has immensely helped. A search in Volume 4 demonstrates that the office of the Delphic priestess was an important one in Greek society that required the prophetess to speak in direct terms. All the prophecies given were coherent and readily understood. There is no shadow of strange or incoherent language being spoken.

The Oracles at Delphi

Volume 5 continues with the same tone but gets far deeper. In Plutarch’s letter titled, The Oracles at Delphi, he writes that the prophecies given by the priestesses were done in prose and metre. He also believed it was done in a formal, eloquent style. Here are some quotes that demonstrate this.

“It is very pleasant to listen to such conversation as this, but I am constrained to claim the fulfilment of your first promise regarding the cause which has made the prophetic priestess cease to give her oracles in epic verse or in other metres.”(14) Vol. 5. The Oracles at Delphi Pg. 301

“those who do not believe that in his time the prophetic priestess used verse in her oracular responses. Afterwards, wishing to prove this, he has found to support his contention an altogether meagre number of such oracles, indication that the others were given out in prose, even as early as that time. Some of the oracles even to-day come out in metre…”(15) Vol. 5. The Oracles at Delphi Pg. 311

“Now we cherish the belief that the god, in giving indications to us, makes use of the calls of herons, wrens, and ravens ; but we do not insist that these, inasmuch as they are messengers and heralds of the gods, shall express everything rationally and clearly, and yet we insist that the voice and language of the prophetic priestess, like a choral song in the theatre, shall be presented, not without sweetness and embellishment, but also in verse of a grandiloquent and formal style with verbal metaphors and with a flute to accompany its delivery! What a statement, then, shall we make about the priestesses of former days?”(16) Vol. 5. The Oracles at Delphi Pg. 321

“And as for the language of the prophetic priestess, just as the mathematicians call the shortest of lines between two points a straight line, so her language makes no bend nor curve nor doubling nor equivocation, but is straight in relation to the truth…”(17) Vol. 5. The Oracles at Delphi Pg. 341

I don’t think it is even necessary to produce the Greek original text because Plutarch is very clear on how the prophecy was spoken. There is no ambiguity that it was clear, refined, and direct speech. But if some really want to read the Greek, a good start would be with a book called: Pythici dialogi tres.

On the Fame of the Athenians

Plutarch lifts a line from Aristophane’s comedy called, Frogs which does not relate to the christian doctrine of tongues, but since it has been included by at least one notable author, it will be examined.

Aristophanes is never easy to translate, but this piece, in reference to the tongues debate contains the important noun γλῶττα (a regional variant of γλῶσσα). This noun has remained hidden in the popular English translations of this text. The importance has not been left unchecked by at least one famous scholar by the name of Johannes Behm which will be shown shortly.

Ian Johnson has provided a more recent translation:

the ones who’ve never seen or danced
the noble Muses’ ritual songs,
or played their part in Bacchic rites
of bull-devouring Cratinus(18)https://records.viu.ca/~johnstoi/aristophanes/frogs.htm

An old translation (but no citation) posted on the Massachusetts Institute of Technology website has:

Who ne’er has the noble revelry learned, or danced the dance of the Muses high; or shared in the Bacchic rites which old bull-eating Cratinus’s words supply;(19)Classics MIT: The Frogs

A more literal translation is:

Whether the noble Muses’ ritual songs,
nor performed in the bacchic frenzy of Cratinus’ overpowering tongue,
neither has one seen nor danced

(20)My own translation

Overpowering may be a stretch here as it is interpreting the Greek ταυροφάγου γλώττης (bull-eating tongue) as an idiom rather than literally.

and for those interested in the Greek:

ἢ γενναίων ὄργια Μουσῶν μήτ᾽ εἶδεν μήτ᾽ ἐχόρευσεν,
μηδὲ Κρατίνου τοῦ ταυροφάγου γλώττης Βακχεῖ᾽ ἐτελέσθη,
(21)Aristophanes, Frogs as found at Perseus’ website.

These lines appear to have no relationship to the christian doctrine of tongues at all – and it really does not. However, the contributor to the tongues section of the popular and widely acclaimed Theological Dictionary of the New Testament cited it. The author of this work in TDNT, the highly controversial Johannes Behm,(22)accused and deposed from Academia for his Nazi collaboration during the Second World War partially used this to strengthen his definition that speaking in tongues was a syncretism with Hellenism.(23)Johannes Behm γλῶσσα, ἑτερόγλοσσος as found in Theological Dictionary of the New Testament. Vol. 1. Gerhard Kittel, Gerhard Friedrich eds. Trans. By Geoffrey W. Bromiley. Grand Rapids: William B. Eerdmans Pub. Co. 1964

Behm cited the original Aristophanes text with only γλώττης βακχει which was too brief. This made it very difficult to locate the actual source to verify a correlation. This passage required some guesswork to find. The above was the closest representation found.

Strabo

Strabo “(64 or 63 BC – c. 24 AD) was a Greek geographer, philosopher, and historian who lived in Asia Minor during the transitional period of the Roman Republic into the Roman Empire.”(24)https://en.wikipedia.org/wiki/Strabo Strabo seems to retell the same story by that of Plutarch. The Delphic prophetesses would go into a trance and prophesy in verse. These words then would be recorded by the priests.

9.3.5 They say that the seat of the oracle is a cave that is hollowed out deep down in the earth, with a rather narrow mouth, from which arises breath that inspires a divine frenzy; and that over the mouth is placed a high tripod, mounting which the Pythian priestess receives the breath and then utters oracles in both verse and prose, though the latter too are put into verse by poets who are in the service of the temple. They say that the first to become Pythian priestess was Phemonoe; and that both the prophetess and the city were so called from the word pythésthai,” though the first syllable was lengthened, as in athanatos, akamatos, and diakonos.

Here is the Greek.

φασὶ δ᾽ εἶναι τὸ μαντεῖον ἄντρον κοῖλον κατὰ βάθους οὐ μάλα εὐρύστομον, ἀναφέρεσθαιδ᾽ ἐξ αὐτοῦ πνεῦμα ἐνθουσιαστικόν, ὑπερκεῖσθαι δὲ τοῦ στομίου τρίποδα ὑψηλόν, ἐφ᾽ ὃντὴν Πυθίαν ἀναβαίνουσαν δεχομένην τὸ πνεῦμα ἀποθεσπίζειν ἔμμετρά τε καὶ ἄμετρα:ἐντείνειν δὲ καὶ ταῦτα εἰς μέτρον ποιητάς τινας ὑπουργοῦντας τῷ ἱερῷ. πρώτην δὲΦημονόην γενέσθαι φασὶ Πυθίαν, κεκλῆσθαι δὲ καὶ τὴν προφῆτιν οὕτω καὶ τὴν πόλινἀπὸ τοῦ πυθέσθαι, ἐκτετάσθαι δὲ τὴν πρώτην συλλαβήν, ὡς ἐπὶ τοῦ ἀθανάτου καὶἀκαμάτου καὶ διακόνου.(25)Strabo. ed. A. Meineke, Geographica. Leipzig: Teubner. 1877.

Michael Psellos

An eleventh-century AD Christian by the name of Michael Psellos, a statesman and lover of literature who lived in Constantinople, unearths a different interpretation.

And seeing that from the work of Apollo: the prophetess, by the mouth, the word follows, she became overcome around the tripod, she was pronouncing on the one hand to the Persians, and on the other to the Assyrians, and the Phoenicians — all according to metre and also rhythm which she had not known with beautiful language which she not had learned.

Psellos wrote that the Pythian prophetess was miraculously speaking in foreign languages. This is not consistent with any other interpretation. Psellos loved to play with ancient classical literature to parade his literary genius, but this doesn’t explain why he would do this. However, he felt that this was not the same phenomena as the christian rite of tongues. He believed the Apostles controlled what they spoke and were personally engaged. The Pythian priestess was out of her senses when she spoke.

This is an odd addition that needs more scrutiny, but it does not lead into the direction of glossolalia.

The Greek, English translation, and analysis can be found at Psellos on the Christian Doctrine of Tongues.

Rohde’s Psyche: The Cult of Souls

Erwin Rhode’s work, Psyche: The Cult of Souls and the Belief in Immortality among the Greeks, stands above any other work in its genre. He covers the ancient Greek religion in such vivid detail and clarity.

Although his work is a little over one hundred years old, it has withstood the test of time. It is not a widely known work outside of scholastic circles, but it deserves public praise.

A Greek-English Lexicon of the New Testament and other early Christian literature: Fourth Revised cites Rohde to assert: “There is no doubt about the thing referred to, namely the broken speech of persons in religious ecstasy. The phenomenon, as found in Hellenistic religion, is described esp. by ERohde.”(26)Walter Bauer. A Greek-English Lexicon of the New Testament and other early Christian lterature: Fourth Revised. Translated by F.W. Gingrich and Frederick W. Danker. Chicago: The University of Chicago Press. 1979. Pg. 162 However, a closer analysis of the page numbers (289-293) cited in Rohde’s work does not validate such. There is no such connection or any concrete evidence for glossolalia. The closest reference found was this; “ In hoarse tones and wild words, the Sibyl gave utterance to what the divine impelling power within her and not her own arbitrary fancy suggested ; possessed by the god, she spoke in a divine distraction.”(27)Erwin Rohde Psyche: The Cult of Souls and the Belief in Immortality among the Greeks, Books for Libraries Press 1972 edition, reprinted from the English translation of 1920. W.B. Hillis translator. Pg. 293 One has to be cautious with Rohde because he is writing with a narrative style and may have been too descriptive. He nowhere substantiates such a claim from authorities such as Herodotus, Plutarch or anyone else that the Sibyl did such types of discourse.

Conclusion

The works examined so far demonstrate there is no vital connection between the ancient Greek prophetesses and speaking in tongues. These stories definitely lack any features of glossolalia. The actual accounts from Lukan, Plutarch, Virgil, Plato, Strabo, Herodotus and Michael Psellos show no correlation at all. It would take a large leap to connect these two disparate genres together.

Perhaps I have missed something in this argument because of my lack of proficiency in the German language which most of the original discussions are found. Even so, this conclusion lines up with Christopher Forbes who is a “is a Senior Lecturer in Ancient History, and Deputy Chairman of the Society for the Study of Early Christianity,”(28)https://www.mq.edu.au/about_us/faculties_and_departments/faculty_of_arts/department_of_ancient_history/staff/dr_chris_forbes/ at Maquarie University in Australia. He wrote a dissertation on this subject and converted it into a book called, Prophecy and Inspired Speech: In Early Christianity and Its Hellenistic Environment. In it he stated:

The obscurity of Delphic utterances is not a matter of linguistic unintelligibility at all. It is simply that some such oracles were formulated, at the level of literary allusion and metaphor, in obscure, cryptic and enigmatic terms. They were, in a word, oracular.(29)Christopher Forbes. Prophecy and Inspired Speech: In Early Christianity and Its Hellenistic Environment. Massachusetts: Hendrickson Publishers, Inc. 1997. Pg. 109

There is a potential parallel between the ancient Greek prophetesses and the Old Testament seers in their role and function in society. The prophetic dimension is an interesting set of readings. A comparative work between ancient Israel’s and Greece’s prophetic office is a worthy topic on its own but it does not fit into the tongues paradigm.

For more information:

References   [ + ]

Why the Church is Declining Part II

SupermanJesus

Why is Evangelical Church attendance declining? One of the reasons is because the church cannot compete in the entertainment realm. It should not be completely abandoned, but never should be the sole catalyst for church life.

This is part of a series focusing on declining church audiences. The first one covered the fact that marketing and branding have been on an upswing in the church world while content has been sacrificed. See Why the Evangelical Church is Declining Part I for this.

John Lennon knew back in the 1960s what it was. At the height of Beatlemania he stated, “We’re more popular than Jesus now; I don’t know which will go first—rock ‘n’ roll or Christianity.”(1)https://en.wikipedia.org/wiki/More_popular_than_Jesus He later stated it was a fact that was taken wrong.

Lennon had the numbers to support his claim. And today it is even clearer. For every time two cents is used to promote Christian values, $10 is spent on an alternative message. Yes, the Beatles and the consumer driven attractions that it symbolizes are far greater monoliths than Jesus.

Financial figures back this up. Religious institution donations in the United States are annually around $115 billion and decreasing. This includes donations to churches, not para-church organizations like World Vision and the like, so if these are included it may be more. However, one must keep in mind that 80% of this $115 billion is likely used for infrastructure costs such as building maintenance, equipment, and salaries, the other 20% may be visibly used for marketing and entertainment purposes, which reduces the total to about $23 billion for propagation of the faith.

This amount designated for the church doesn’t even compete with the liquor revenue sold annually in the United States estimated around $211.6 billion.(2)http://www.parkstreet.com/alcoholic-beverage-market-overview/ Nor does it compare to the United States film industry which had $564 billion dollars of revenue in 2014,(3)http://www.statista.com/topics/964/film/ or the conservatively estimated $400 billion amount that gambling and casinos raked in a one-year period in 2014.(4)http://www.pbs.org/wgbh/pages/frontline/shows/gamble/procon/ Gambling could be much more, even double by some estimates.(5)http://www.citizenlink.com/2010/06/14/frequently-asked-questions-gambling-in-the-united-states/

So the church has $23 billion to market and instruct the general public about the Christian tenets while the various forms of the entertainment and beverage industry has over one-trillion in revenue to promote an alternate lifestyle. I am not even including the sales of illegal drugs, annual vacations, or sports markets in this total that the general public has vested interests in. If these totals were included, it would make the differential even higher.

Two cents is not going to beat $10 in the realm of influence. I am not going to argue that these two cents have been well used, it simply is not enough to gain any significant public traction and inject ideas or thoughts into the larger social conscience.

But this hasn’t stopped the church from using entertainment and media as a primary medium to engage greater society. Instead of focusing on the message, the medium has become the important part. In essence, many evangelical churches sensing the decline in membership and anticipating the needs of millennials, have switched the function of the church as a place of worship to that of a church theater.

Is this is what the Church is purposed to do? St. Paul exhorted others to adapt the Gospel to the social context.(6)1 Corinthians 9:19-23 But how far do we take this?

If one makes a broad examin, there are some good Christian movies being produced. For example Courageous, which was developed by an associate pastor and he used actors largely recruited from his Church, Sherwood Baptist, on a tight $2 million budget. The gate receipts for this movie greatly exceeded the budget.

It comes across preachy but the story does work for a Christian audience, not so much for those who are not part of this movement. This may not be a bad thing, as this movie is a powerful didactic for instilling and reasserting core values of church life.

Heaven is for Real, which cost $12 million to make, had made into the public realm of discussion on heaven and God and has made a tidy profit. The movie beat out the $200 million blockbuster flop, Transcendence, starring Johnny Depp which tried, but failed to build a cohesive story on the intersection of God, authority, and technology.

The Veggie Tales movie, Jonah, cost $14 million to bring to theatres and led Big Idea Productions into bankruptcy. It did garner a 3 out of 5 rating at Rotten Tomatoes.

This movie, along with the whole Veggie Tale phenomenon has a combination of music, comedy, and storylines that always seemed to work well together. It is well received among a spectrum of viewers.

Mel Gibson’s $30 million dollar re-telling of the Crucifixion stirred controversy for his abstract, violent, gory, and over-simplistic approach. However, the cinematography, sound, clothing, and the speech in various languages really were top-notch. He did succeed in bringing viewers into evaluating the Christian message for their lives.

The DaVinci Code which explores religious themes, especially that of the possibility of Jesus being married to Mary Magdelene and begetting a line of children, brought the Christian faith into a critical review.

Although the theology is whacky, the author, Dan Brown, brought the discussion of history back into the forefront of modern society. It was somewhat of a revival of Greek and Latin literature studies. I am very thankful for this part of his story.

Donald Miller’s Blue Like Jazz is a refreshing change from shallow or predictable Christian movies.

He is one of the few who has intellectually engaged culture and Christianity into a complex and interesting narrative. A vlogger called Half-The-Mike did a short movie review on this movie and concluded, “I don’t think it is a Christian movie or a religious movie. Its kind of in between… I usually think of those movies as absolute crap and they usually are absolute crap. But I was pleasantly surprised by this movie.”(7)https://youtu.be/r9kINOfVpOA around the 4 minute mark

The Chronicles of Narnia movies are very good but have not impacted or become viral because they are very predictable. Each film has cost between $155 to $225 million and collectively have exceeded over $1 billion dollars in revenue.

C.S. Lewis’ work has been around for fifty years and his stories are well-known. This removes the element of surprise that the movie should possess, and, therefore, audiences are more critical. The expectations are extremely high and almost impossible to meet.

The Left Behind series of movies, based on the books of the same name which have sold over 65 million copies and evoked Jerry Falwell to say the most impactful book in contemporary times outside the Bible,(8)https://en.wikipedia.org/wiki/Left_Behind hasn’t helped to expand the Christian faith. It really hasn’t detracted either. The latest 2014 installment was rated a 2.1 out of 10 at the Rotten Tomatoes website(9)http://www.rottentomatoes.com/m/left_behind_2014/ RogerEbert.com describes the movie in this way:

Christian readers and audiences are the base here, but it’s hard to imagine that this incarnation of the story will persuade anyone else to find the Lord unless they’re sitting in the theater praying for the dialogue or special effects to improve. This is essentially an “Airport” movie with an Evangelical spin, but it lacks the self-awareness to turn such a wild concept into a guilty pleasure.(10)http://www.rogerebert.com/reviews/left-behind-2014

In relation to the amount of movies being produced, distributed and watched, christian movies are a small drop in the bucket. It hardly dents into the myriad of genres available for the public to peruse.

Sometimes the use of media can create a negative reaction and hurt the Church brand more than help it. For example, Bible Man was a popular series produced from 1995 to 2011 about “an evangelical superhero who fights evil and quotes scripture.”(11)https://en.wikipedia.org/wiki/Bibleman

Or the Kenneth Copeland based videos, SuperKid Academy:

This is a b-movie that is a simplistic narrative that the child actors enunciate favourite Christian phrases. It rivals Santa Claus Conquers the Martians.

The following may be the most infamous of all. The music video Jesus is a friend of mine by Sonseed.

A YouTube commenter noted: “This song will make terrorists give up hostages...”

One must be reticent of making such a bold assertion. Corny videos may have been a sign of the 1980s music scene. Billy Joel’s For the Longest Time video similarly parallels Jesus is a friend of mine. Joel is singing about a girl, but no woman ever appears in the video. The age of the singers related to the content of the song, clothing, flashbacks and the dancing did not seem synchronized as a cohesive story at all. You be the judge. See the video below:

The use of the theater in church services, which are done on very tight budgets, usually falls into the category of being too preachy and predictable or simply assuaging its already established base. Success usually needs a significant cash infusion and, at least, six months to a year’s worth of full-time preparation by a large committed, creative, smart and salaried team. This type of product is out-of-reach by most churches. I have yet to see a church-based play explore the complex human condition with any meaningful feeling from a faith perspective.

Another problem is the legacy gift of the televangelists – its become a derogatory term throughout most households. If one self-identifies as a Christian in any discussion, this is one of the first topics to be brought up. The televangelist abuses have created real barriers to any discussion about matters of faith.

Last Week Tonight host, John Oliver, recognize most churches have a positive impact, but televangelists are a serious problem. His commentary, small portions laced with profanity, expresses the typical viewer mindset:

John Oliver demonstrates how the power of media can be very profitable, but if not managed properly, can be a real disaster. In the case of Christianity in North America, it is almost irreparable.

There is an alternative that works and it is found in the Catholic approach. Pope Francis and the present Catholic Church has instead asserted the Church as a “voice of the conscience of the West,”(12)https://www.ewtn.com/library/HUMANITY/VATMOD.HTM on ecological, social, ethical, and humanitarian issues and has not tried to compete as an alternative theater venue.

However, this would be difficult to duplicate. This Pope represents over 400 million adherents, whereas the large 1 billion plus Protestant umbrella group of Pentecostals, Charismatics, Third Wavers, Baptists and so on are fragmented. They do not speak with a unanimous voice nor have any central form of hierarchy. This deeply hurts their message. These groups convey an existential religious smorgasbord that people can pick and choose – a western capitalist form of commoditized religion, or as Reginald Bibby, the author of Fragmented Gods, puts it, a consumerized religion.(13)http://aurora.icaap.org/index.php/aurora/article/view/30/41 This status takes away any moral authority in the public sphere and does not communicate with any unilateral support.

Secondly, the Pope is drawing ideas, thoughts and draws from a strong group of thinkers and strategists. The Pope himself is very intelligent about matters of the church and the modern psyche. Most Protestant-based pastors and leaders do not have the educational background or a professional team that has the ability to properly understand the historic faith and communicate it in modern terms.

The problems of the lack of unity and trained spiritual leaders leaves evangelicals with few options to communicate with the larger society. The church as a theater is the most natural fit in the present circumstance.

This will probably never succeed. First of all, the church isn’t designed to be a media megastar. It is intended to be an embassy for God’s coming kingdom. Making films or using multimedia may be a part of this role, but it cannot be the mission. The church does not have the resources to richly and professionally communicate via film to the public and make its message stand out. The church also has abandoned the richness of the message and shed part of its humanity to be an entertainment alternative. With the one exception of Sherwood Baptist Church, the success of Christian based films is produced by extremely talented third-party religious adherents who feel strongly motivated to present their message in film form. There are always the few exceptions and these must be encouraged. Donald Miller is one of the leading examples of this genre. It may be better for churches to skip their performances and pool their resources for talented people such as Mr. Miller to get their message out.

References   [ + ]

Closing the Gift of Tongues Project

The Gift of Tongues Project is drawing to a close, and now all that is left is to publish the results in a narrative form. There is certainly much more content that can and will be catalogued in the future, but there is more than enough information for readers to develop a comprehensive conclusion.

It has been a wonderful adventure of finding, collating, translating, and analyzing texts that so far have never made it, or least have been popularly been known, in the English language. The mission of this project was to trace the evolution of the christian doctrine of tongues throughout the centuries, and that has been accomplished.

If people knew their history, and had easy access to the ancient texts, which, until the digital revolution, was a near impossibility, or that more English translations were available than the small percentage that exists even now, there would be no tongues controversy. It is an argument developed and fostered by ignorance.

The next step in the Gift of Tongues Project is to take all the disparate and technical data listed, and make it into a coherent narrative.

The narrative is being developed for an upcoming book. An editor has been secured, and a publisher is yet to be announced.

The book will be different from the website. It is much less technical, but much more about connecting the dots between authors and movements, how the doctrine changed and evolved over time, and what antecedents have shaped our modern mystical view.

The information on the website will not be removed. The book and the site work hand in hand. The website is full of technical details, while the book is about making a coherent story out of this all.

Evangelicals and Health Care Ethics

How health care ethics need to be ingrained in the fabric of the evangelical mindset.

Technology has introduced great breakthroughs on issues of life and death but has also naturally brought about new ethical issues that the traditional faith has not been prepared to engage in.

Most evangelicals are left with making life or death decisions, not on the basis of religious piety, but the insistence of economics or social convenience. They are game time decisions made in hospitals and doctors offices. These decisions are not considered the role of the church or faith. It is just what has to be done. Faith comes later.

When to pull the plug, is nowhere to found in the Scriptures. Neither is in-vitro fertilization, surrogate motherhood, or the question, does life begin at birth, conception or when the fertilized egg implants on the uterus? Then there is the other difficult question — when is someone really dead? Families are often forced to make life decisions for their members based on statistical chances of recovery. Others are compelled by insurance or economic costs. Sometimes medical advances have allowed suffering to go beyond normal expectations. What framework are Christians to have to make the numerous and difficult decisions on the grey areas of life and death?

The contemporary dilemmas brought on by modern technology have no immediate parallel in the Scriptures. Readings from the ancients like Tertullian and Augustine could easily be used to strengthen the concept of life from beginning to end but they are moralistic more than technically descriptive.

There is no be-all-to-end-all solution to any of this either. The new technologies are always creating new ethical problems. Evangelicals feel morally strong about the equality of all human life but have little know-how in applying this in the health-care arena.

The problems confronting evangelicals on such new territories are not going away by simply ignoring them.

Evangelicals, along with everyone else, are personally confronted with ethical dilemmas on numerous occasions in their lives. For example, a Christian nurse sees a patient’s health chart has a yellow star on it, which means that the patient is not to be resuscitated if there is a health emergency. On some occasions this may be OK, on others, this could be murder. If an emergency does arise, there is no time to think about it. How does the nurse know what is the right move in God’s eyes? What if it goes against the policy and procedure of the hospital?

Or the husband being tasked a life or death decision about his very sick wife, who is hospitalized, overweight, has diabetes, and is need of open heart surgery. The hospital business administrator asks the spouse to make a life ending decision based on statistical chances of survival and advises that surgery is an unnecessary cost. A decision is required now, or within the next few days. He has to go it alone with what his conscience dictates. If he should say that he wants the treatment to continue, he has to convince a thoroughly skeptical administrator who will push hard to achieve the hospital’s objectives. What should he do?

Most evangelicals assume that conception means the fertilizing of the egg but that is no longer correct. It has changed in the last 60 years from the sperm fertilizing the egg to the successful implantation of the blastocyst into the lining of the womb. This is a very controversial subject and a primary concern from a life perspective to look into. Yet, this has never been the subject of popular scrutiny in the evangelical realm.

Evangelical belief holds surgical abortion is wrong, but the use of a chemical pill, such as misoprostol, to immediately dispel a fetus, seems to be in a grey zone. As one blog commenter noted on using it, “It was private, effective, and relatively painless. It is more “moral” (from my Christian perspective anyway).”(1) As found at pregnancyoptions.info

Ethical problems can be found in some types of pregnancy testing. For example older women are routinely advised by doctors to get testing so that a prognosis can be made whether the fetus has down’s syndrome. It is statistically known that there is a greater chance for older women to have a child with this. If a woman is discovered to be carrying a defective child, the medical system allows the woman to choose to carry or abort. I suspect many Christian women have not considered the ethics of such a practice. They simply do the test on the doctor’s advice whom they implicitly trust.

Physician assisted suicide has recently been opened up for discussion in the Canadian political realm. I have not seen or witnessed any feedback from the grassroots Christian community. The silence and lack of action on such subjects always are concerning.

There are many more examples that could be used but this is sufficient to show that Christians are confronted with these difficult deliberations throughout life.

This is the very battlefield that is thrust upon the church; how to get the conscience of the grassroots members of the church body in tune with these issues from a Christian perspective so when the moment comes to make these life or death decisions, they are made correctly.

Prior education from a Christian perspective is required before these moments occur. It cannot be done at the moment of crisis.

Medical ethics has to be an inherent part of the church curriculum that repeatedly needs to be communicated in both public and private occasions. It cannot be simply a yearly symposium, or two sermons a year. It has to become part of the fabric of the church. This is the only way it can fully enter into the grassroots conscience. The ethics have to be viewed as temporary absolutes and has to change as new medical advances arrive.■

References   [ + ]

The Alliance between Israel and Evangelicals

The financial, political, social and religious connections between the nation of Israel and Evangelical groups abroad.

The growing relationship between Israel and Evangelicals is largely due to domestic problems inside Israel and the greater Jewish community. The Jewish liberal monetary support has been declining, partly in protest to the encroaching rhetoric of Jewish fundamentalism into mainstream Israeli politics, such as the transfer of power to a Likud based party, the redefinition of the Jewish identity by a stricter set of rules,(1)http://www.pbs.org/wnet/religionandethics/week122/cover.html “Israeli Alliance with American Evangelicals” January 30th, 1998 Episode no. 122. An interview with Benjamin Natanyahu by Paul Miller, Religion and Ethics and the religious fervour of Westbank community settlements.

The Evangelical alliance also gives the Israeli Government political insurance if there is potential fallout of goodwill within many of its western democratic government allies.

The initial passion for the restoration of Israel can be found in the Evangelical movement over 100 years ago and was so pervasive that Dr. Stephen Sizer, an Anglican Minister and one of the foremost authorities on Christian Zionism, believes that this was a key force in allowing the reformation of the physical entity of Israel in 1948.(2) Stephen Sizer. Christian Zionism: Fueling the Arab-Israeli Conflict. CD pre-release version. Chapter 5: pg. 305. No Date Given but is the rough manuscript to the final print version, “Christian Zionism: Road Map to Armaggedon?”

This zeal has heavily influenced political decision making. For example, in the 1980s the then President Ronald Reagan along with the Chairman of the Senate Committee on Foreign Relations, Senator Jesse Helms, were openly known to hold evangelical end-time aspirations in dealings with Israel. George Bush Jr. is also noted to hold this faith position, more so than his father.(3) American Jews and Israel: A 54-Year Retrospective University of Judaism, http://www.uj.edu/content/ContentUnit.asp?CID=1200&u=3025&t=0

Josh Pollack noted in the Jewish World Review that a significant chunk of donations to the United Jewish Appeal are from Christians(4) http://www.jewishworldreview.com/0298/evewar.html “The dance of symbols” by Josh Pollack, Jan. 21. 1998 . Rabbi Yechiel Eckstein, director of the International Fellowship of Christians and Jews, a Chicago-based organization, consisting mainly of Evangelical Christians donors, have contributed over $5 million dollars to the United Jewish appeal in 1997 and in 2006 the yearly donations skyrocketed to $39 million dollars.(5) http://www.cnn.com/2007/WORLD/meast/08/17/jews.christians/index.html The Jerusalem Post wrote that he claimed his organization to be the largest single donor to the United Jewish Appeal.(6) Evangelical Christians Supply Major Source of UJA Donations. The Jerusalem Post Thursday, November 13, 1997 By Aryeh Dean Cohen. Rabbi Yechiel’s statement may be hyperbole but it demonstrates how important Christian financial contributions are becoming in Israeli fund-raising activities.

There are other examples as well which demonstrate how widespread financial support from Christian communities have become:

  • The Israeli newspaper, Haaretz, reported that television evangelists raised over $20 million dollars to help Jewish immigration to Israel in 1997.(7) U.S. Christians paid for summer airlift of Ethiopian Jews. By Catherine Cohen , Ha’aretz. Friday, December 31, 1999. No link to this file

  • Ann Lolordo of the Baltimore Sun found that financial help for Jewish settlements could be found in the Christian Zionist community, and ironically not found from western Jewish ones. She detailed a number of Christian Churches and organizations funding endeavors such as the $5,000 dollars raised by Judy Campbell and the New Life Church in Colorado, or Ted Beckett, a Colorado developer, who started the Adopt-a-settlement program and contributed over $50,000 dollars over a two-year period. The Fellowship Church of Castleberry, Florida, donated over $100,000 dollars for a dormitory and conference center at a West-Bank settlement called Kiryat-Arba.(8) Israeli settlers find staunch friends in Christians, By Ann LoLordo, Baltimore Sun. July 27, 1997.

  • Vicki Hearst, daughter of the late wealthy businessman, Randolph Hearst, has given an undisclosed significant amount of money for facilities on the West Bank Jewish settlement of Ariel.(9) IBID. Israeli Settlers. LoLordo.

  • Pastor John Hagee’s Cornerstone Christian Church in Texas donated over $1.5 million dollars to the United Jewish Communities for “Israel-related causes”.(10) http://www.ujc.org/page.html?ArticleID=36411 United Jewish Communities “News: As Evangelical Christians Cheer, Preacher Gives Money to Back Israel” by Barbara Richmond. And in 2006 it is alleged he raised over $7 million for Jewish groups.(11) http://www.thejewishweek.com/news/newscontent.php3?artid=14013 Growing Acceptance seen of fiery Pastor by James D. Besser, Thursday, Aug. 23rd, 2007 He also founded on February 7, 2006, Christians United For Israel an Evangelical equivalent of AIPAC (American Israel Public Affairs Committee) to lobby the American congress to support Israel.(12) http://en.wikipedia.org/wiki/John_Hagee In that same year, Hagee was the recipient of the Humanitarian of the Year Award by B’nai B’rith.(13) http://www.jewsonfirst.org/07b/yoffie.html Leader of Reform Judaism discourages cooperation with Christians United for Israel. May 29th, 2007.

  • The amount of money from many of these groups may seem insignificant, but there are Churches and organizations all over the world doing the same thing, cumulatively adding to Israel’s economy.

  • There are so many pro-Israel Christian groups that if one does a Google search, it will bring up over 250 organizations. It is difficult to assess the yearly economic contributions to Israel, but four of the larger well known ones, the International Fellowship of Christians and Jews, International Christian Embassy of Jerusalem, Friends of Israel Gospel Ministry, and Chosen People Ministries, collectively receive donations over $33 million US every year.(14) This was based on studying financial reports given on the internet for the year 2000.

This Christian zeal enters directly into modern-day Israeli politics. I was at the International Christian Embassy Feast of Tabernacles celebration held in Jerusalem in 1986, where the then Prime Minister Yitzhaq Shamir was given a standing ovation by a thousand or more Christians as a sign of prophetic allegiance. The annual rite that occurred in 2007 consisted of an estimated 7,000 Christian pilgrims from 90 nations.(15) http://www.icej.org/article/feast_pilgrims_ready_for_jerusalem_march

Benyamin Netanyahu, a former Israeli UN representative and current Prime Minister, has frequently spoken in Churches.(16) http://www.informationclearinghouse.info/article4951.htm “The Interregnum: Christian Zionism In The Clinton Years” by Donald Wagner.  He is a cherished idol in the Evangelical community, as reflected by this blogger on Netanyahu when he announced participation in a previous Likud leadership race, “I believe that Benjamin Netanyahu is the chosen man of God to help lead Israel through this very difficult time.”(17) http://www.onenewsnow.com/2007/07/bibi_netanyahu_the_great_commu.php A posting by Steve Wenge, July 11th, 2007

The Knesset has formed the Christian Allies Caucus because of the decades of warm political, economic and social relationships between the Evangelical Christian Community and Israel.(18) http://cac.org.il/. http://www.israelnn.com/news.php3?id=69672 Christian Allies in Day of Prayer for Jerusalem. See also http://www.knesset.gov.il/lobby/eng/LobbyPage_eng.asp?lobby=41

The European Coalition for Israel: the brainchild of a number of major Christian Zionist groups was founded to promote the welfare of Israel before the European Parliament.(19) http://www.europeancoalitionforisrael.org/ “A Christian initiative Promoting European-Israeli Cooperation.”

The Israeli political ethos has warmed to these Christian communities since the times of Menachem Begin, who oversaw the transition of a liberal based Israeli government to that of a Likud based one — a party influenced by orthodox Judaism — the Christian equivalent of a fundamentalist group.

The Biblical imagery and geographical rhetoric that the Likud party espouses is easily understood by the Evangelical and Pentecostal Christians, which makes the attraction between the Likud and these Christians a natural one.

The Israeli Government feels comfortable with this arrangement because money donated comes with what appears few strings attached. An Op-Ed by Abraham H. Foxman, head of the Anti-Defamation League detailed this in Time Magazine, “The support comes voluntarily, and we welcome it, as long as it comes without a quid pro quo.”(20) http://www.jewsonfirst.org/howjewsseefp.html How Jews See it: Foreign Policy and Christian Zionists: Time Magazine, January 16th, 2007

The Christian organizations that offer material support believe the country and its politicians are mandated by God, and their assistance is to accelerate modern Israel’s self-determined course to Armaggedon. They feel direct intervention on how and where the money should be used would be counter-productive to the unfolding of the events leading to the end of the world.

Much of the closeness between Evangelicals and the Israeli Government can be traced to the late American Evangelist, Jerry Falwell, and his close relationship with Israeli leader Menachem Begin. It has been asserted the relationship was so close, that Falwell was loaned a Lear jet by the Israeli government. A deeper look reveals this to be false, according to the Israeli-American writer, Zev Chafets.(21) Zev Chafets. A Match Made in Heaven. New York: Harper Collins Publishers. 2007. pg. 66

Falwell once stated that the Israeli government can be confident that he could mobilize over 70 million Christians in support of Israel.(22) Donald Wagner. Evangelicals and Israel: Theological roots of a political alliance. Christian Century. Nov. 4. 1998 http://findarticles.com/p/articles/mi_m1058/is_1998_Nov_4/ai_53227143/pg_4

Little is said or written about what the average Israeli perceives the Christian Zionist in a one-to-one conversation. Zev Chafets appreciates such enthusiasm to support the Israeli cause. He turns a blind eye to their religious fervour and is simply in favour of anybody who defends Israel from being taken off the map.(23) http://www.jewsonfirst.org/howjewsseefp.html On Fresh Air: Chafets shrugs off Christian Right Agenda, Israeli attack on Iran. Terry Gross interviews Chafets on Fresh Air, January 18th, 2007.

Chafets explores the modern Israeli relationship with Christian Zionism in his book, A Matchmade in Heaven. He described this association through an experience touring with a Christian Zionist couple in Israel. While they were in a store, he was talking with an Israeli clerk about his touring friends. In English, they are appreciated, but in a short Hebrew dialogue between Chafets and the clerk, they find them weird(24) IBID Chafets. Pg. 41. . When he worked in the Israeli government, he found “…that Christian Zionists were politically useful, even if their hypersincerity was a bit off-putting.”(25) IBID Chafets. Pg. 10.

This relationship is a gamble that the religious observant Jew or modern liberal Israeli has made with much trepidation. Ira Rifkin wrote in Jewish Week that he is concerned about the long-term consequences of using the Christian Zionists for the Israeli national agenda. A variety of issues could rise that deeply split the Christian from the Jewish communities and cause a new wave of anti-Semitism.(26) http://www.thejewishweek.com/top/editletcontent.php3?artid=2389 The Jewish Week: Beware of Christian Zionists by Ira Rifkin. Nov. 22, 2002. Gershom Gorenberg echoed this same sentiment in an on-line New Republic article, stating that Reverend Jerry Falwell believed the anti-Christ was alive today and was male and Jewish. This type of religious vernacular indicated to Mr. Gorenberg that Christian fanaticism could quickly turn against the Jews.(27) Tribulations: Jerusalem’s Y2K problem by Gershom Gorenberg. The New Republic: a journal of politics and the arts. JUNE 14, 1999 ISSUE

John Hagee and his organization, Christians United for Israel (CUFI), has especially brought the relationship of Christian Zionism with mainstream American Judaism to a head. Hagee’s invitation to have a forum at a convention held by the powerful lobby group American Israel Public Affairs Committee (AIPAC) and CUFI’s ‘Nights to Honor Israel’, at local Churches has especially increased discussion.(28) http://www.jewsonfirst.org/07b/yoffie.html Rabbi Moline, an ultra-conservative Rabbi who fiercely crusades against intermarriage and the religious right, is a known sponsor of Hagee’s fundraisers even though he doesn’t like his theology or politics, “…we live in a time when friends of Israel are few and far between. We have to recognize that we are receiving support from the Evangelical community that we are not receiving from our traditional friends.”(29) http://www.thejewishweek.com/news/newscontent.php3?artid=14013 Growing Acceptance seen of fiery Pastor by James D. Besser, Thursday, Aug. 23rd, 2007

The problem has been addressed by the Chief Rabbinate in Israel. They called on Jews to shun the annual International Christian Embassy of Jerusalem’s 2007 Feast of Tabernacles celebration held in Jerusalem. The Rabbinate cannot comprehend the modern Evangelical end-fervor and could only logically conclude that this was a plot to convert Jews to Christianity.(30) http://cnews.canoe.ca/CNEWS/World/2007/09/23/4520803-ap.html, Evangelicals disturbed by Israel rabbis’ call for Jews to shun holiday event. By Amy Teibel, The Associated Press, September 23rd, 2007.

What would happen if the Evangelical community discovered that they have been used by the Israeli Government and Jewish allies for their own political means? This scenario would likely never happen as the Pentecostal/Evangelical mindset on end-times is so deeply set, that it could not reach this state of consciousness.

Could the Evangelical support switch into a deep form of anti-Semitism? Contrary to the fears of many Rabbis and Jewish religious pundits, this is not going to happen. If anything, the new problem is that of Philo-Semitism, and the expectations that come with it.

What could be the potential turning point? A worst-case scenario is the election of a majority Labor government, who in turn would legislate and destroy illegal settlements, outlaw expansionism, and begin to introduce more liberal laws into Israel such as universal abortion on demand, recognition of same-sex marriages, and a significantly re-drawn two-state solution with Palestinians. The Christian Zionist organizations then would react two-fold: first, Christian Zionist money and political leverage would substantially shift from the Israeli Government to the territories and radical religious Jewish groups. Secondly, the Christian Zionist movement would become politically silent on military offences or defences for or against Israel, believing it to be a punishment on a government that has lost its God given mandate and in need of spiritual correction.■

For more information:

This article was originally published on the ScribD website in 2007. It is republished here with some changes.

References   [ + ]

Cyril of Alexandria on Tongues: Conclusion

Final thoughts on the texts attributed to Cyril of Alexandria about the doctrine of tongues.

A significant amount of time and labour has been spent on works attributed to Cyril of Alexandria on the Christian doctrine of tongues and for good reason. The Cyrillian coverage offers critical insights into the ancient practice of the gift of tongues within the earlier Church.

These works originate under the influence of the ancient city of Alexandria, Egypt, which gives these works particular significance. The language of the New Testament is Alexandrian Greek with a Semitic influence which means the influence of Alexandria on early Christianity is centrally important. Without Alexandria, there may no Gospel, or at least many of the principal theological traditions passed down through the generations.

It has been learned from this study that the writings credited to Cyril of Alexandria are not exactly correct. Portions are from Didymus of Alexandria. Which parts are Cyril’s and others Didymus’, we do not know, though for the most part it is Cyril. There also may be medieval editorial emendations too. Even though there remain unanswered questions of authorship, it accurately portrays a fifth-century account on the doctrine of tongues as understood and practiced in Alexandria, Egypt.

The results gleaned from these Alexandrian texts do not align with the contemporary Christian practice or liberal interpretations on the Christian doctrine of tongues. They offer different outcomes. Here are the findings.

The Commentary on Zephaniah clearly indicates that the Alexandrian author(s) believed it be speaking a foreign language. There was an emphasis in this commentary about the “changing of tongues,” that defined the speech as a miraculous endowment. Furthermore, those that received this blessing continued to have this power throughout their lives, but it did not persist after their generation. For more information and the actual copy of the Commentary on Zephaniah see Cyril of Alexandria on Tongues: Zephaniah.

The Fragment on Acts has some more clues. The work emphasizes that those who spoke at Pentecost did not know the languages beforehand. It was a spontaneous event. Experienced interpreters, according to the text, were not accustomed to such a display. The purpose of Pentectost was to speak in every language to every nation. The Gospel was not to be a local religion for Jews only, but a universal one. The work goes on to describe a negative aspect of this event. People used it to promote their own extravagance and self-promotion. The actual text can be found at Cyril of Alexandria on Tongues: Acts.

The Catena on I Corinthians had the most information, and the following was discovered.

  • The Corinthian problem of languages was viewed as a consequence of Pentecost. The Corinthian situation is not considered a separate entity. In making the Corinthian situation connected to Pentecost, it creates ethnic rivalries. If a disciple comes speaking in tongues for the purpose of rejuvenating the Jewish faith, then it leaves out the Gentile participants. This would be an untenable position.

  • When the disciples spoke at Pentecost, each one spoke a different language.

  • The Cyrillian text associated I Corinthians 14 with their itinerant preachers whose duty was to visit routinely Churches throughout the Alexandrian Church empire. This was a vast region that had a number of ethnic and language groups. The ability to speak in the various languages was a requirement for these preachers to teach and pray.(1)This is discussed in more detail at Notes on the Cyrillian Catena on I Corinthians 14:10

  • Prayers and language held a central part of the Church life. Prayers required mastery and comprehension of more than one written language. Literacy was very low in this period. Some think as low as 5%. The congregation then was entirely dependent on trained leadership to teach through readings, memorization and instruction. The prayers in the Church were led by leaders called prefects — a ruler over monks, clergy, and bishops (ὁ ἡγουμένος).(2)ὁ ἡγουμένος as found in Lampe’s Patristic Lexicon, Pg. 601, and Stephanus Lexicon Vol. 4. Col. 94

    If someone would speak or pray in the Church, whether priest, prefect, or the itinerant preacher, it would be in a high-priestly voice, similar to preachers who speak in King James English, old style Catholics who perform the liturgy in Latin, or the use of High-German in Mennonite Churches. What exactly was high-priestly language to them — was it liturgical Greek, or regular Coptic? It is not known.

    The important requirement of any Church leader speaking to an audience or any layperson was that the Skopos (σκοπὸς) had to understand what they were saying, or someone available that “sits near and interprets for the beginners.”(3)I Corinthians 14:2 catena

    The Skopos played an important position within the Church. The Skopos was an overseer who was to test, examine, and approve everything that was spoken, or done. He was also to translate, but that was likely a later attribute.(4)Stephanus Vol. 7, Col. 431

    There was a function in the Church that assisted the lay-people in understanding what the priests were saying, singing, or doing. A type of translator, but more of an intermediary. In the Corinthian text it is the anaplérôn ( ἀναπληρῶν), but in Alexandria it is the keimenos (κείμενος).

    The keimenos is a critical keyword and potentially unlocks the mystery tongues of Corinth. A complete article on this can be found by reading The Mysterious Anapleron of I Corinthians 14:16

    All messages that the keimonos explained to the people were to be concluded with an Amen.

    If the keimonos did not understand the language, or message being spoken, he would not be able to translate or explain on behalf of the laypeople, and therefore would not be able to say Amen.

    All of the references to Alexandrian Church structure; the itinerant preacher, the high priestly language and need for a mediary for the laypeople to understand, the Skopos, the Keimenos, the use of multiple languages, and the amen construct, have a connection with Paul’s coverage of I Corinthians 14. Granted this is 500 years later, and there was likely much evolution in this structure, but the shadows do exist.

  • The Catena on I Corinthians gives a different idea of prophecy and its relationship with languages. 14:2 and 5 covers the office of prophecy. It is more comprehensive than what most practicing Charismatics or Pentecostals offer today. The Alexandrian idea of prophecy was the ability to collate disparate data such as thoughts, words, ideas, dreams, language etc., and make sense out of them. It goes beyond the mechanics of translating or interpreting. Prophecy looks for the meaning behind the words, not just the words themselves. Therefore, prophecy was considered one of the highest forms of Christian practice.

The Cyrillian texts are totally oblivious to any Montanist influence on the tongues doctrine. Nor were there any attempt to write about the need for a subsequent spirit baptism or counter any movements teaching such a proposition. Nor were the Alexandrians aware of a private prayer language.

The Catena on I Corinthians borrows many Greek keywords from the ancient Greek prophetic realm. Some of them new to the tongues debate. However, they are not used in a classical way. They have become Christianized by this period. For more information, see Notes on the Cyrillian catena on I Corinthians 14:10.

This conclusion may seem subtle and boring, but it took a laborious amount of work to achieve. The discovery of the actual texts themselves was a challenge. They were found only in the original Greek, and the publications they were found in posed difficulties. Comparative work between different texts was required. The Alexandrian Greek requires a slow translation process as this vernacular has some peculiarities and unique vocabulary. Then there is the challenge to make cohesive sense out of all of them. Anyone who has visited this site over the years will see the narration of the doctrine of tongues is the one that has taken the longest to achieve. It is not an easy task for such a big project.

The reader does not have to take these conclusions at face value either. The original Greek Cyrillian texts can be found at Cyril of Alexandria on Tongues: The Original Texts. Or one can read the English translations and come up with a personal conclusion by going to the Gift of Tongues Project and scrolling down to the Cyril of Alexandria Category and clicking on the translation links.

References   [ + ]