A medieval commentary of the Book of Acts from a fragment attributed to the fifth century Church Father, Cyril of Alexandria.
The following is an English translation of a text relating to tongues and Pentecost. It comes from a supplement to *Cyril’s* works as found in Migne Patrologia Graeca.
The christian doctrine of tongues attributed to Cyril of Alexandria from the commentary on the Book of Zephaniah.
The following is an English translation by Charles Sullivan from Cyril’s Commentary on Zephaniah the Prophet. This translation only covers Zephaniah 3:8-11 where one can find a substantive definition of Pentecost. Not only does it describe what it is, but whether the miracle persisted, or was a one time experience. Analysis and commentary will follow in a later article. In order to assist the reader in building context to this particular translation, Zephaniah 3:8-11 has been provided at the bottom of the document.
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39. It says that concerning Babylonia which had been conquered and concerning those being displaced in the ruin of arrogance, the nations will learn the vengeful force of God against it (Babylon). The ones who at some time laugh at the falling down and destroyed Israel and when the opposite happens they were to see the house being this brilliant and these ones going down again to the holy city, the opposition, who had utterly destroyed at one time those ones plundered, were then about to change the language1 and the rest in high praises to God. Indeed in the old days those shaking the heads and thinking and also saying that the Jewish people were conquered, certainly to prevail that it is of God perhaps somehow assisting with them according to the leader of the Babylonians. Therefore when they were about to notice the cycle of events turning into the opposite, then they will change tongues2 according to their generations, whether by tribe and race and into praises upon God. They could have chosen, I surmise, also to serve under one yoke and to bring offerings, and if they should be somewhere afar in the sphere of lands including those who dwell in the lands of the Ethiopians. And this indeed, let it be spoken in regards to the account up to this time.3.
A deep look at the data and debates about Montanism and speaking in tongues.
The association between Montanism and the christian rite of speaking in tongues is a matter of debate. The argument depends on which way one traces the lineage of speaking in tongues. The first one is through ecclesiastical literature, which chronicles the passing of this rite through the centuries. Its trajectory is the perceived miraculous speaking or hearing in a foreign language. Montanism does not play a role in the ancient church definition. The second and more prevalent way is to trace the lineage back to pagan Greek antecedents. This path leads to speaking in tongues as glossolalia. Montanism is one of the critical steps in this second order. Pentecostals and Charismatics take this second option further and claim Montanism and their alleged speaking in tongues as their historical parallel.
This article is an in-depth investigation to find whether Montanism plays an essential role in the earlier history of the christian doctrine of speaking in tongues. The provision of source texts, analysis, and comments follow the typical structure of the Gift of Tongues Project. Such details may seem boorish for the regular reader, but the lack of source literature and analysis are two of the most significant problems that have plagued the modern christian doctrine of tongues debate.
A translation of Thomas Aquinas on I Corinthians 14:27-33 from the Latin into contemporary English.
Translated from the Latin text: Reportationes 088 R1C cp 14 Pg. 390 lc6
The Apostle maps out here how they ought to conduct themselves in regards to the gift of tongues. In respect to this, he does it in two ways. With the first he shows in which they ought to utilize the gift of tongues. With the second when they ought to cease from [its] use. In that place it says, “But if there will be no [interpreter], etc.” he then says, with the first, that the manner in which the gift of tongues ought to be applied is to be such among you that “If any,” which is if someone should speak in a tongue, that is he is going to narrate visions or dreams, of such things, a speech probably cannot be done by many on account of the occupation of time in tongues and no place remains for the prophets and generates confusion but, “Let it be by two,” that is by two persons, and if necessary it ought to have been done according to “the most three,” that it should be enough at three.
A translation of Thomas Aquinas on I Corinthians 14:23 — 26 from the Latin into contemporary English.
Translated from the Latin text: Reportationes 088 R1C cp 14 Pg. 389ff lc5
A gloss suggests that perhaps in this place a different reason commences for making clear the purpose. But according to what has been written, it is not, except for one reason which has been settled and as it were, he is in the middle of his argument, namely that prophecy is more valuable than that to which the gift of tongues is ordained for.
A translation of Thomas Aquinas on I Corinthians 14:18 — 22 from the Latin into contemporary English.
Translated from the Latin text: Reportationes 088 R1C cp 14 Pg. 389 lc4
Ic4. This apostle shows the excellency of the gift of prophecy over the gift of tongues by the reasons which had been established on his own part. And concerning this he does two things: first he brings thanks concerning the gift of tongues which had been given to him by God. Secondly, he proposes himself as an example for them. Where it says, “But in the Church I wish, etc.” He goes on to say, “I give thanks, etc.,” as if he was to say, “Therefore I do not despise the gift of tongues, because I say that the gift of prophecy is more excellent but [tongues] ought to be retaining a high value as well.”
A translation of Thomas Aquinas on I Corinthians 14:13-17 from the Latin into contemporary English.
Translated from the Latin text: Reportationes 088 R1C cp 14 Pg. 388 lc3
1C3. The Apostle above demonstrated the excellency of the gift of prophecy over the the gift of tongues by having taken up the rationale by reason of exhortation’s function. In fact he showed the same thing by reason of the function of prayer. For we perform these two things by means of a language, namely prayer and exhortation.1
Aquinas’ Lecture on I Corinthians 14:1 – 4 translated into English.
Translated from the Latin text: Reportationes 088 R1C cp 14 Pg. 387 lc1
IC1. The excellency of charity of which has been posited against another gift. This Apostle consequently compares a different gift to another one, showing the excellency of prophecy to the gift of tongues. In regards to this, he does two things. First, he relates the excellence of prophecy to the gift of tongues. Secondly, as to how one should go about to use the gift of tongues and of prophecy.
Thomas Aquinas writings on the Miracle of Tongues. Excerpts from the Latin original.
Thomas Aquinas with his lecture on Psalm 54:9 the division of languages at Babel.