The Healing of the Lame Man
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Cessationists usually believe the miraculous gifts were given only for the foundation of the Church, during the time between the coming of the Holy Spirit on Pentecost, c. AD 33 (see Acts 2) and the fulfillment of God's purposes in history, usually identified as either the completion of the last book of the New Testament or the death of the last Apostle. Its counterpart is continuationism.

Types of cessationist

1. Concentric Cessationists believe that the miraculous gifts have indeed ceased in the mainstream church and evangelized areas, but appear in unreached areas as an aid to spreading the Gospel (Martin Luther and John Calvin, though they were somewhat inconsistent in this position. Daniel B. Wallace is now the most prominent scholar to hold this view).
2. Classical (or "Weak") cessationists assert that the miraculous gifts such as prophecy, healing and speaking in tongues ceased with the apostles and only served as launching pads for the spreading of the Gospel. However, these cessationists do believe that God still occasionally does miracle-like activities today, such as healings or divine guidance, so long as these "miracles" do not accredit new doctrine or add to the New Testament canon (Warfield, Gaffin). John MacArthur is perhaps the best-known classical cessationist.
3. Full Cessationists argue that along with no miraculous gifts, there are also no miracles performed by God today. This argument, of course, turns on one's understanding of the term, "miracle."
4. Consistent Cessationists believe that not only were the miraculous gifts only for the establishment of the first-century church, but the so-called five-fold ministry found in Eph. 4 was also a transitional institution (i.e., There are no more apostles, prophets, but also no more pastors, teachers, or evangelists).

Biblical evidence

"How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?"

However, Ephesians 2:20 seems to be the strongest verse with the inclusion of 1 Cor. 13. The verses say that miracle signs were performed by "them" i.e. the Apostles and not "us". The writer of Hebrews being slightly later than the age of the Apostles, is witness to the events, but not participating in them any longer. Thus, with the passing of the last Apostle, miracles performed through people ceased. Some cessationists make reference to 1 Corinthians 13:8-10 as their main argument, though the majority of cessationists today do not feel that it can be used as an argument for Cessationism. Cessationists also argue that, since the closing of the Canon of scripture, the gifts of Prophecy and Knowledge have been rendered useless since no new knowledge from God needs to be given. Sola Scriptura (scripture alone) is a foundational part of Protestant theology, meaning that all truth from God is contained within His scriptures (John 16:13) making further revelations unnecessary and even something to be forbidden (Galatians 1:8; Revelation 22:19).

Historical Evidence

1. Clement of Rome - wrote a letter to the Corinthians in 95 A.D. discussing all of their spiritual problems. Tongues were never mentioned even though Corinth is the one place in the New Testament where tongues were apparently commonly used.
2. Justin Martyr - compiled a listing of spiritual gifts active in his time (A.D. 100-165) and did not include the gift of tongues.
3. Origen - never mentioned tongues and even argued that the "signs" of the Apostolic Age were temporary and that no contemporary Christian exercised any of these early "sign" gifts. (A.D. 185-253). He professes to have been an eye-witness of many instances of exorcism, healing, and prophecy, although he refuses to record the details lest he should rouse the laughter of the unbeliever (Cent. Cels., I, ii; III, xxiv; VII, iv, lxvii).
4. John Chrysostom - writing on 1 Corinthians and the gift of tongues said, "This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?." (A.D. 347-407).
5. Augustine of Hippo - comments on Acts 2:4: "In the earliest times, "the Holy Ghost fell upon them that believed: and they spake with tongues," which they had not learned, "as the Spirit gave them utterance." These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to shew that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away."
6. Augustine of Hippo - "For those that are baptized do not now receive the Spirit on the imposition of hands, so as to speak in the tongues of all the peoples; neither are the sick healed by the shadow of the preachers of Christ falling on them as they pass; and other such things as were then done, are now manifestly ceased." —Retractions I xiii 7, though Augustine reported extensively on a revival of miracles in his later ministry (City of God chap. 22).

• perhaps the gifts were neglected and faded from use.
• perhaps the gifts were withdrawn with the death of the apostles.
• perhaps the gifts were taken away as a form of discipline from God on unbelief or disobedience.
• perhaps the gifts were misinterpretations or exaggeration and could instead be attributed to natural and psychological phenomena.

Critiques of cessationism

• 1) its rationalistic, Enlightenment-era, unbiblical notion of "miracle,"
• 2) its denial of the overwhelming evidence of "miraculous" spiritual gifts appearing in church history (Ron Kydd, Charismatic Gifts in the Early Church, 1984), and
• 3) its denial of the clear teaching of scripture, e.g., "The charismata (gifts) and calling of God are not withdrawn" (Rom. 11:29). "The eye [one spiritual gift] cannot say to the hand [another spiritual gift] 'I have no need of you,' nor again the head to the feet, 'I have no need of you.'" (1 Cor. 12:21). Cessationism claims that this verse refers to believers in the body, not the gifts themselves (as the context of 1 Cor. 12 says "For in one Spirit we were all baptized into one body.") Numerous other passages, some continuationists would claim, clearly teach that all spiritual gifts will continue to the Second Coming of Christ (See Ruthven, Cessation, below)

For a rejoinder, continuationists would argue that

• 1) The odd distinction between God performing a modern "miracle" that does not accredit new doctrine and the gift of "miracle worker" that does, is in itself "new doctrine" unsupported in the scripture itself.
• 2) Two observations follow:
  • (a) The appeal to "history" for support of cessationism represents an appeal to human "experience" rather than scriptural teaching--an appeal that cessationists claim to reject.
  • (b) The cessationist argument from history is ambiguous at best: the very historical figures cited as supporting cessationism, e.g., Chrysostom, Augustine, inconsistently deny this position by citing numerous miracles and spiritual gifts appearing in their communities. Augustine of Hippo (City of God, 22) actively encourages gifts of healing and miracles (recording some 70 of them in a short span of time) and laments the fact that reports of them have been suppressed.
• 3) If cessationists deny the binding, canonical force of 1 Cor 12:21 (or any other biblical passage) they are reduced to attacking the very value they purport to defend: the integrity and the universality of the canon of the NT. Their argument here is circular: because miracles have ceased, this universal command of Paul cannot apply to the Church, i.e., that no one has the right to deny any gift's functioning or validity. Those who respect the universal application and canonicity of scripture, however, cannot delete this particular universal teaching from the canon. Cessationism, continuationists would argue, cannot demand a two-level canon: one for the first century and one for the rest of the Church. Orthodoxy cannot base doctrine on one's experience, or lack of it, but upon the clear universally-recognized, timeless canon of the New Testament, (which, to be fair, many continuationist argue from their experience of the gifts). Certainly, the appropriate application of 1 Cor. 12:21 to some contemporary Charismatics who show unbalanced appreciation for spiritual gifts implicitly acknowledges the relevance of this universal command for the contemporary Church.

Glossolalia

Many, though certainly not all, who consider themselves Christians, believe that this was a miraculous gift of the Spirit. Some Charismatics claim that these tongues are a real, unlearned, language (i.e., xenoglossia).[22][23] Others - Pentecostals in particular, explain the activity as a 'language of the spirit', or a 'heavenly language', perhaps the language of angels.[24] These views are both drawn from the writings of St. Paul. Some believe that individuals speak different languages at different times, some believed to be human languages and others "angelic or heavenly languages."[25] Glossolalia came to prominence again in modern times in the Azusa Street Revival of 1906 and in the subsequent growth of the Pentecostal movement. "Since then there have been a number of attempts to describe glossolalia in a systematic way. However, practitioners of glossolalia consider it a spiritual experience and tend to doubt the likelihood that it can be classified or proven by the scientific method."[25] In recent years some research has taken place to make closer investigation of this phenomenon, of which perhaps the most well known, is scientific research that was performed in Pennsylvania.

New Testament

• Mark 16:17, which records the instructions of Christ to the apostles, including his description that "they will speak with new tongues" as a sign that would follow "them that believe" in him. Many scholars take Mk 16:8 as the original ending and believe the ending (Mk 16:9-20) was written later. (see Mark 16)
• Acts 2, which describes tongues-speaking occurring in Jerusalem at Pentecost.
• Acts 10:46, when the household of Cornelius in Caesarea spoke in tongues, and those present compared it to the tongues-speaking that occurred at Pentecost.
• Acts 19:6, when a group of approximately a dozen men spoke in tongues in Ephesus as they received the Holy Spirit while the apostle Paul laid his hands upon them.
• 1 Cor 12, 13, 14, where Paul discusses speaking in "various kinds of tongues" as part of his wider discussion of the gifts of the Spirit; his remarks shed some light on his own speaking in tongues as well as how the gift of speaking in tongues was to be used in the church.
• Other verses by inference may be considered to refer to 'speaking in tongues', such as Romans 8:26 and Jude 20.

Glossolalists and cessationists both recognize this as xenoglossia, a miraculous ability that marked their baptism in the Holy Spirit. Something similar (although perhaps not xenoglossia) took place on at least two subsequent occasions, in Caesarea and Ephesus.

The Apostle Paul instructed the church in Corinth about speaking in tongues in his discussion of the gifts of the Spirit in a letter to them. His purpose was to encourage them to value the gift, but not too highly; to practice it, but not abuse it. In the letter, Paul commands church brethren, "Do not forbid to speak in tongues" (1 Cor 14:39), while warning them that "all things must be done properly and in an orderly manner" He further expresses his wishes that those to whom he wrote "all spoke with tongues" (1 Cor 14:5) and claims himself to speak with tongues more than all of the church at Corinth combined ("I thank God I speak with tongues more than you all" 1 Cor 14:18). At the same time he argues that not everyone can speak in tongues (1 Cor 12:29) and discourages simultaneous speaking in tongues directed at people rather than God, lest unbelievers should think that the assembled believers were "mad" (1 Cor 14:23, 27). Tongues, says Paul, is speaking to God, rather than men ("in the Spirit he speaks mysteries" (1 Cor 14:2)). Paul claims that tongues-speaking edifies the person speaking in tongues (1 Cor 14:4), that it is the action of a praying tongues-speaker's spirit (as opposed his or her understanding, see 1 Cor 14:14), and that praying in tongues serves both to bless God as well as to give thanks (1 Cor 14:16-17). However, he also expressed a preference for prophecy over tongues-speaking, unless [a tongues-speaker] interprets, so that the church may be edified(1 Cor 14:5). Paul also gave instructions that unless there was an interpreter of tongues present, the tongue-speaker should "keep quiet in the church", and instead speak only to himself and to God (1 Cor 14:27-28).

Glossolalists and cessationists generally agree that the primary purpose of the gift of speaking in tongues was to mark the Holy Spirit being poured out. At Pentecost the Apostle Peter declared that this gift, which was making some in the audience ridicule the disciples as drunks, was the fulfilment of the prophecy of Joel which described that God would pour out his Spirit on all flesh (Acts 2:17).[23]

Despite these commonalities, there are significant variations in interpretation.

• Universal. The traditional Pentecostal view is that every Christian should expect to be baptized in the Holy Spirit, the distinctive mark of which is glossolalia.[26] While most protestants agree that baptism in the Holy Spirit is integral to being a Christian, others believe that it is not separable from conversion and no longer marked by glossolalia. Pentecostals appeal to the declaration of the Apostle Peter at Pentecost, that "the gift of the Holy Spirit" was "for you and for your children and for all who are far off" (Acts 2:38-39). Cessationists reply that the gift of speaking in tongues was never for all (1 Cor 12:30). In response to those who say that the Baptism in the Holy Spirit is not a separate experience from conversion, Pentecostals appeal to the question asked by the Apostle Paul to the Ephesian believers "Have ye received the Holy Ghost since ye believed?" (Acts 19:2).
• One gift. Different aspects of speaking in tongues appear in Acts and 1 Corinthians, such that the Assemblies of God declare that the gift in Acts "is the same in essence as the gift of tongues" in 1 Corinthians "but different in purpose and use".[26] They distinguish between (private) speech in tongues when receiving the gift of the Spirit, and (public) speech in tongues for the benefit of the church. Others assert that the gift in Acts was "not a different phenomenon" but the same gift being displayed under varying circumstances.[27] The same description - 'speaking in tongues' - is used in both Acts and 1 Corinthians, and in both cases the speech is in an unlearned language.
• Direction. The New Testament describes tongues largely as speech addressed to God, but also as something that can potentially be interpreted into human language, thereby "edifying the hearers" (1 Cor 14:5,13). At Pentecost and Caesarea the speakers were praising God (Acts 2:11; 10:46). Paul referred to praying, singing praise, and giving thanks in tongues (1 Cor 14:14-17), as well as to the interpretation of tongues(1 Cor 14:5), and instructed those speaking in tongues to pray for the ability to interpret their tongues so others could understand them (1 Cor 14:13). While some limit speaking in tongues to speech addressed to God - "prayer or praise",[22] others claim that speech in tongues is revelation from God to the church, and when interpreted into human language by those embued with the gift of interpretation of tongues for the benefit of others present, may be considered equivalent to prophecy.[22]
• Music. Musical interludes of glossolalia are sometimes described as singing in the Spirit. Some hold that singing in the Spirit is identified with singing in tongues in 1 Corinthians 14:13-19⁠,[29] which they hold to be "spiritual or spirited singing", as opposed to "communicative or impactive singing" which Paul refers to as "singing with the understanding".[30]
• Sign for unbelievers (1 Cor 14:22). Some assume that tongues are "a sign for unbelievers that they might believe",[31] and so advocate it as a means of evangelism. Others point out that Paul quotes Isaiah to show that "when God speaks to people in language they cannot understand, it is quite evidently a sign of God's judgment"; so if unbelievers are baffled by a church service they cannot understand because tongues are spoken without being interpreted, that is a "sign of God's attitude", "a sign of judgment".[32]
• Comprehension. Some say that speech in tongues was "not understood by the speaker"[22] Others assert that "the tongues-speaker normally understood his own foreign-language message".[33] This last comment seems to have been made by someone confusing the "gift of tongues" with the "gift of the interpretation of tongues, which is specified as a different gift in the New Testament, but one that can be given to a person who also has the gift of tongues. In that case, a person understands a message in tongues that he has previously spoken in an unknown language." This is considered "not an uncommon phenomenon in charismatic churches."[25]

Church practice

A.D. 100 to 400

References to speaking in tongues by the Church fathers are rare. Except for Irenaeus' 2nd-century reference to many in the church speaking all kinds of languages 'through the Spirit', and Tertullian's reference in 207 AD to the spiritual gift of interpretation of tongues being encountered in his day, there are no other known first-hand accounts of glossolalia, and very few second-hand accounts among their writings.[34]

What we do have are general remarks that Christ had given the gifts of the Spirit to the church, and that the gifts in general remained in the church.

For the prophetical gifts remain with us, even to this present time. (Justin Martyr, c.150)[35]

Now, it is possible to see amongst us women and men who possess gifts of the Spirit of God. (Justin Martyr, c.150)[36]

The Fathers also recount the lists of gifts of the Spirit recorded in the New Testament.

This is He who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, often discrimination of spirits, affords powers of government, suggests counsels, and orders and arranges whatever other gifts there are of charismata; and thus make the Lord’s Church everywhere, and in all, perfected and completed. (Novatian, c.200-c.258)[36]

For God hath set same in the Church, first apostles…secondly prophets…thirdly teachers…next mighty works, among which are the healing of diseases… and gifts of either speaking or interpreting divers kinds of tongues. Clearly these are the Church’s agents of ministry and work of whom the body of Christ consists; and God has ordained them. (Hilary of Poitiers, 360)[[38]

There is one instance of a Father apparently recording that he had heard some in the church speaking all kinds of languages through the Spirit:

In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God. (Irenaeus, c.180)[39]

Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer -- only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from amongst those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty, and they agree, too, with the rules, and the dispensations, and the instructions of the Creator; therefore without doubt the Christ, and the Spirit, and the apostle, belong severally to my God. Here, then, is my frank avowal for any one who cares to require it. (Tertullian, c.207)[40]

He became possessed of a spirit, and suddenly began to rave in a kind of ecstatic trance, and to babble in a jargon, prophesying in a manner contrary to the custom of the Church which had been handed down by tradition from the earliest times. (Eusebius, d.c.339)[41]

Chrysostom regarded the whole phenomenon of 'speaking in tongues' as not only something that was not practised in his own day, but was even obscure.

This whole phenomenon [of speaking in tongues] is very obscure, but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such then as used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more? (Chrysostom, 344-407)[43]

Augustine of Hippo regarded speaking in tongues (that is, xenoglossia) as a gift for the apostolic church alone, and argued that this was evident from the fact that his contemporaries did not see people receiving that gift in their own day.

In the earliest times, "the Holy Ghost fell upon them that believed: and they spake with tongues", which they had not learned, "as the Spirit gave them utterance". These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to shew that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away. In the laying on of hands now, that persons may receive the Holy Ghost, do we look that they should speak with tongues? Or when he laid the hand on infants, did each one of you look to see whether they would speak with tongues, and, when he saw that they did not speak with tongues, was any of you so strong-minded as to say, These have not received the Holy Ghost; for, had they received, they would speak with tongues as was the case in those times? If then the witness of the presence of the Holy Ghost be not given through these miracles, by what is it given, by what does one get to know that he has received the Holy Ghost? Let him question his own heart. If he love his brother, the Spirit of God dwelleth in him. (Augustine of Hippo, 354-430)[44]

A.D. 400 to 1900

'And on a second occasion I saw Him praying within me, and I was as it were, inside my own body , and I heard Him above me—that is, above my inner self. He was praying powerfully with sighs. And in the course of this I was astonished and wondering, and I pondered who it could be who was praying within me. But at the end of the prayer it was revealed to me that it was the Spirit. And so I awoke and remembered the Apostle's words: "Likewise the Spirit helps us in our weakness; for we know not how to pray as we ought. But the Spirit Himself intercedes for us with sighs too deep for utterance [Romans 8:26]." And again: "The Lord our advocate intercedes for us [Romans 8:27]."[45] Some Charismatic Christians consider this a dream concerning the experience of speaking in tongues.[25]

1100s– Hildegard of Bingen is reputed to have spoken and sung in tongues. Her spiritual songs were referred to by contemporaries as "concerts in the Spirit."

1265– Thomas Aquinas wrote about the gift of tongues in the New Testament, which he understood to be an ability to speak every language, given for the purposes of missionary work. He explained that Christ did not have this gift because his mission was to the Jews, "nor does each one of the faithful now speak save in one tongue"; for "no one speaks in the tongues of all nations, because the Church herself already speaks the languages of all nations".[47]

1300s– The Moravians are referred to by detractors as having spoken in tongues. John Roche, a contemporary critic, claimed that the Moravians "commonly broke into some disconnected Jargon, which they often passed upon the vulgar, 'as the exuberant and resistless Evacuations of the Spirit'".[48]

1600s– The French Prophets: The Camisards also spoke sometimes in languages that were unknown: "Several persons of both Sexes," James Du Bois of Montpellier recalled, "I have heard in their Extasies pronounce certain words, which seem'd to the Standers-by, to be some Foreign Language." These utterances were sometimes accompanied by the gift of interpretation exercised, in Du Bois' experience, by the same person who had spoken in tongues.[50]

1600s– Early Quakers, such as Edward Burrough, make mention of tongues speaking in their meetings: "We spoke with new tongues, as the Lord gave us utterance, and His Spirit led us".[51]

1817– In Germany, Gustav von Below, an aristocratic officer of the Prussian Guard, and his brothers, founded a charismatic movement based on their estates in Pomerania, which may have included speaking in tongues.

1800s– Edward Irving and the Catholic Apostolic Church. Edward Irving, a minister in the Church of Scotland, writes of a woman who would "speak at great length, and with superhuman strength, in an unknown tongue, to the great astonishment of all who heard, and to her own great edification and enjoyment in God".[52] Irving further stated that "tongues are a great instrument for personal edification, however mysterious it may seem to us."

1800s– The history of the Church of Jesus Christ of Latter Day Saints, also known as Mormon Church, contains extensive references to the phenomenon of speaking in tongues by Brigham Young, Joseph Smith and many others.[54] Sidney Rigdon will have disagreements with Alexander Campbell regarding speaking in tongues, and latter joins the Church of Jesus Christ of Latter Day Saints. The Latter Day Saints embrace speaking in Tongues and the Interpretation of tongues. At the 1836 dedication of the Kirtland Temple the dedicatory prayer asks that God grant them the gift of tongues and at the end of the service Brigham Young speaks in tongues, another elder interprets it and then gives his own exhortation in tongues. Many other worship experiences in the Kirtland Temple prior to and after the dedication included references to people speaking and interpreting tongues. In describing the beliefs of the church in the Wentworth letter, Joseph Smith will identify a belief of the "gift of tongues" and "interpretation of tongues".

1901 to 1906

Parham now found himself as the leader of the movement and traveled to church meetings around the country to preach [in the terminology of that era] about holiness, divine healing, healing by faith, the laying on of hands and prayer, sanctification by faith, and the signs of baptism of the Holy Ghost and Fire, the most prominent being speaking in tongues.[57]

Word of the outpouring of the Spirit spread to other Holiness congregations. Parham wrote, studied, traveled, preached, and taught about glossolalia for the next few years. Parham and others who believed in or manifested tongues were persecuted from both inside and outside of the church. In 1905, he opened a Bible school in Houston. It was there that William J. Seymour became indoctrinated. It is notable that Seymour was black, and Parham was white. It is further notable that Seymour did not speak in tongues while in Houston.

When Seymour was invited to speak in Los Angeles about the baptism of the Holy Spirit in February 1906, he accepted. His first speaking engagement was met with dispute, primarily because he preached about "tongues" being a primary indication of the baptism of the Spirit, yet he did not himself speak in tongues. It was not until April that his preaching and teaching about glossolalia paid dividends, first to a man named Edward Lee, and later to Seymour. Similar to the experience of Parham in 1901, Seymour's students received the ability to speak in tongues a few days before he did.

By May 1906, indeed only one month after the Great San Francisco Earthquake which was seen as an "act of God", Seymour was leading a major movement of the Spirit known as the Azusa Street Revival in Los Angeles. It has been characterized as an inter-denominational, inter-racial, inter-sex Pentecostal revival during a time in the United States in which women and non-whites were not afforded the same civil rights as white men. People from many denominations and races gathered daily to see and hear, to preach and pray, to sing and shout, and to speak in new tongues. Newspapers, clearly biased against the movement, reported the happenings as a wild and weird group of mostly "colored" people acting as if they were pretty disturbed, exhibiting behavior unheard of in most Protestant churches of the time: intense shouting, vigorous jerking, dancing, passing out, crying, howling, emotional outbursts, and speaking gibberish. Many religious leaders in Los Angeles and other places were quick to disparage the goings on at Azusa Street, informing their flocks that the new Pentecostal movement was (at worst) sensational, Satanic, Spiritualism, and (at best) too overly focused on the Holy Spirit instead of Jesus Christ. The matter of glossolalia was then (as it is now) hotly debated within the Church as being either heresy or exemplary and necessary for a spiritual rebirth in Jesus Christ.

Witnesses at the Azusa Street Revival wrote of seeing fire resting on the heads of participants, miraculous healings in the meetings, and incidents of speaking in tongues being understood by native speakers of the language. According to the first issue of William Seymore's newsletter, "The Apostolic Faith," from 1906:

A Mohammedan, a Soudanese by birth, a [m]an who is an interpreter and speaks six[t]een languages, came into the meetings at Azusa Street and the Lord gave him messages which none but himself could understand. He identified, interpreted and wrote [a] number of the languages.[58]

1906 to present

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

On singing in the Spirit, Donald Hustad describes a pattern observed in Pentecostal and Charismatic churches in which, during worship, someone begins to utter musical sounds, which may or may not have recognizable words. Other members of the congregation join in and, although there is no particular effort to match the pitch or the words, the overall effect is harmonious. "It is as if the strings of a huge Aeolian harp have been set in motion by the wind of the Holy Spirit. The strangely-beautiful sound rises in volume, lasts for a longer or shorter period, and then gradually dies away."[60]

Three different manifestations or forms of glossolalia can be identified in Charismatic / Pentecostal belief. The "sign of tongues" refers to xenoglossia, wherein one speaks a foreign language he has never learned. The "gift of tongues" or "giving a tongue" refers to a glossolalic utterance by an individual and addressed to a congregation of, typically, other believers. This utterance is believed to be inspired directly by the Holy Spirit and requires a natural language interpretation, made by the speaker or another person if it is to be understood by others present. Lastly "praying in the spirit" is typically used to refer to glossolalia as part of personal prayer.

Historically, Pentecostals have viewed speaking in tongues as genuine languages. This was the view of the leaders of the Azusa Street revival. In I Corinthians 13:1, Paul writes, "Though I speak in the tongues of men and of angels...." Pentecostals have historically believed that tongues can be a language of men or of angels. In the case that a language is the language of men, some disciplines would call this xenoglossia, though Christians who believe in these gifts would refer to them as glossalalia because that is the New Testament Greek term used to refer to the manifestation. Some groups of Pentecostals and Charismatics have come to emphasize the idea of speaking in the language of angels and consider most tongues to be languages that is not comprehensible to human beings.

There have been many testimonies and anecdotal accounts in Pentecostal and Charismatic churches of people hearing speaking in tongues and recognizing it as their own language. There have also been occasions where an onlooker would understand the language and identify the interpretation of the tongues to be accurate. In 1971, Paul Harris wrote a book entitled Spoken by the Spirit which contained 70 accounts of people speaking in tongues understood by the listeners.

There is some variety of belief among Pentecostals and Charismatics regarding the need for interpretation of tongues. Some Pentecostals and Charismatics teach that if there is no interpreter, that a speaker in tongues must be silent in church meetings in accordance with I Corinthians 14:27-28. Others practice speaking in tongues all at one time in the church meeting. The gift of interpretation of tongues is widely exercised in some Pentecostal and Charismatic churches.

After a message is spoken in tongues, someone interprets the tongue. In some cases, two people in the congregation receive the same interpretation, and one person speaks it out.

The discussion regarding tongues has permeated many branches of the Protestantism, particularly since the widespread Charismatic Movement in the 1960s. Many books have been published either defending[61] or attacking[62] the practice. The issue has sometimes been a contributing factor in splits within local churches and in larger denominations. The controversy over tongues is part of the wider debate between conservative, evangelical Christians whose approach to the Christian Scriptures requires addressing the texts that endorse glossolalia. Within that debate are continuationists who believe that glossolalia has a role to play in contemporary Christian practice and cessationalists and dispensationalists who believe that all miraculous gifts, including glossolalia, were featured only in the time of the early Church.

Bibliography

Cessationist Scholars

• The classic work is Benjamin B. Warfield, Counterfeit Miracles (New York: Charles Scribners, 1918).
• Edgar, Thomas R. Miraculous Gifts: Are They for Today? (Neptune, N.J.: Loizeaux Brothers, 1983).
• David Farnell, F. David. "The New Testament Prophetic Gift: Its Nature and Duration." ThD Dissertation, Dallas Theological Seminary, 1990.
• Gaffin, Richard B., Jr., Perspectives on Pentecost: Studies in New Testament Teaching on the Gifts of the Holy Spirit (Grand Rapids: Baker, 1979).
• Gardiner, G. E. The Corinthian Catastrophe. Grand Rapids: Kregel Publica¬tions, 1974.
• Geisler, Norman L. Signs and Wonders. Wheaton, IL: Tyndale House, 1988.
• Gentry, K. L. The Charismatic Gift of Prophecy─A Reformed Response to Wayne Grudem Memphis: Footstool Publications, 1989.
• Gromacki, Robert G. The Modern Tongues Movement. Nutley, NJ: Presbyterian and Reformed, 1976.
• Hoekema, Anthony. What About Tongues Speaking? Grand Rapids: Eerdmans, 1966.
• MacArthur, John. Charismatic Chaos, (Grand Rapids: Zondervan, 1992).
• Poythress, Vern. "Affirming modern extraordinary works of the Spirit in the context of cessationist theology". Evangelical Theological Society papers, 1993. ETS-4511.
• Robertson, O. Palmer. The Final Word, (Edinburgh : Banner of Truth Trust, 1993) — this includes a critique of Wayne Grudem's position regarding prophecy.
• White, R. Fowler. “Richard Gaffin and Wayne Grudem: A Comparison of Cessationist and Noncessationist Argumentation.” Journal of the Evangelical Theological Society 35, no. 2 (June 1992): 173-81.

Interactive Positions

• Wayne Grudem (ed.) Are Miraculous Gifts for Today: Four Views. Grand Rapids: Zondervan, 1996 (Richard M. Gaffin, Jr., R.L.Saucy, C.Samuel Storms, Douglas A.Oss).

Critics of Cessationism

• Jon Ruthven, On the Cessation of the Charismata: The Protestant Polemic on Post-Biblical Miracles NYC: Continuum Press, 1993. (Often identified as the definitive study, it examines the historical, philosophical and exegetical issues, focusing on Warfield. link).
• Gary Greig and Kevin Springer (eds.) The Kingdom and the Power: Are Healing and the Spiritual Gifts Used By Jesus and the Early Church Meant for the Church Today? Ventura, CA: Gospel Light, 1993 (thorough and practical).
• Jack Deere, Surprised by the Power of the Spirit. Grand Rapids: Zondervan, 1993, and Surprised by the Voice of God Grand Rapids: Zondervan, 1996.

Miracles in Church History

• Bouyer, Louis. “Some Charismatic Manifestations in the History of the Church.” Perspectives on Charismatic Renewal. Edited by Edward O’Connor. Notre Dame: University of Notre Dame Press, 1975.
• Campbell, Theodore C. “Charismata in the Christian Communities of the Second Century.” Wesleyan Theological Journal 17 (Fall 1982): 7-25.
• Campbell, Theodore C. “John Wesley and Conyers Middleton on Divine Intervention in History.” Church History 55 (March 1986): 39-49.
• Campbell, Theodore C.”The Doctrine of the Holy Spirit in the Theology of Athanasius.” Scottish Journal of Theology 27 (November 1974): 408-443.
• Campenhausen, H. von. Ecclesiastical Authority and Spiritual Power in the Church of the First Four Centuries. Translated by J. A. Baker. London: A. and C. Black, 1969.
• Carroll, R. Leonard. “Glossolalia: Apostles to the Reformation.” In The Glossolalia Phenomenon. Edited by Wade H. Horton. Cleveland, TN: Pathway, 1966. Pp. 69-94.
• Congar, Yves M. J. I Believe in the Holy Spirit. 3 vols. New York: Seabury, “Excursus A: The Sufficiency of Scripture according to the Fathers and Medieval Theologians,” and “Excursus B: “The Permanence of ‘Revelatio’ and ‘Inspiratio’ in the Church.” In his Tradition and Traditions: An Historical and Theological Essay. Translated by M. Naseby and Th. Rainborough. New York: Macmillan, 1967. Pp. 107 37.
• Davison, James Edwin. “Spiritual Gifts in the Roman Church: 1 Clement, Hermas and Justin Martyr.” Ph.D. dissertation, University of Iowa, 1981.
• DiOrio, Ralph A. Signs and Wonders: Firsthand Experiences of Healing. New York: Doubleday, 1987.
• Dixon, Larry E. “Have the ‘Jewels of the Church’ Been Found Again? The Irving Darby Debate on Miraculous Gifts.” Evangelical Journal 5 (Spring 1987): 78 92.
• Dollar, George W. “Church History and the Tongues Movement.” Bibliotheca Sacra 120 (October -December 1963): 309-11.
• Elbert, Paul. “Calvin and Spiritual Gifts.” Journal of the Evangelical Theological Society 22 (Spring 1979): 235 256.
• Foubister, D. Ron. “Healing in the Liturgy of the Post Apostolic Church.” Studia Biblica et Theologica 9 (October 1979): 141 55.
• Frost, Evelyn. Christian Healing: A Consideration of the Place of Spiritual Healing in the Church of Today in the Light of the Doctrine and Practice of the Ante Nicene Church. London: A. R. Mowbray, 1954.
• Greer, Rowan A. The Fear of Freedom: A Study of Miracles in the Roman Imperial Church. University Park, PA: The Pennsylvania State University Press, 1989.
• Harris, Ralph W. Spoken by the Spirit: Documented Accounts of “Other Tongues” from Arabic to Zulu. Springfield, MO: Gospel Publishing House, 1973.
• Hebert, Albert J. Raised from the Dead: True Stories of 400 Resurrection Miracles. Rockford, IL: TAN Publications, 1986.
• Hinson, E. Glenn. “A Brief History of Glossolalia.” In Glossolalia: Tongue Speaking in Biblical, Historical and Psychological Perspective. Edited by Frank Stagg, E. Glenn Hinson, and Wayne E. Oates. Nashville, TN: Abingdon, 1967.
• Hinson, E. Glenn. “The Significance of Glossolalia in the History of Christianity.” In Speaking in Tongues, Let’s Talk about It. Edited by Watson E. Mills. Waco, TX: Word Books, 1973.
• Hunter, Harold. “Tongues speech: A Patristic Analysis.” Journal of the Evangelical Theological Society 23 (June 1980): 124 137.
• Kelsey, Morton. Healing and Christianity in Ancient Thought and Modern Times. New York: Harper and Row, 1973.
• Kelsey, Morton. Tongue Speaking: The History and Meaning of Charismatic Experience. NY: Crossroad, 1981.
• Kydd, Ronald. Charismatic Gifts in the Early Church. Peabody, MA: Hendrickson, 1984. Based on his “Charismata to A.D. 320: A Study in the Overt Pneumatic Experience of the Early Church.” Ph.D. dissertation, St. Andrews University, 1973.
• Leivestad, R. “Das Dogma von der prophetenlosen Zeit.” New Testament Studies 19 (April 1973): 288 99.
• Mullin, R. B. Miracles and the Modern Religious Imagination. (New Haven, Conn., USA: Yale Univ. Pr., 1996).
• Pont, Gabriel. Les dons de l’Esprit Saint dans la pensée de saint Augustin. Sierre: Editions Chateau Ravire, 1974.
• Robeck, Cecil M., Jr. “The Role and Function of Prophetic Gifts for the Church at Carthage, A.D. 202 258.” Ph.D. dissertation, Fuller Theological Seminary, 1985.
• Robeck, Cecil M., Jr. Pagan Christian Conflict over Miracle in the Second Century. Cambridge, MA: The Philadelphia Patristic Foundation, Ltd., 1983.
• Robeck, Cecil M., Jr., ed. Charismatic Experiences in History. Peabody, MA: Hendrickson, 1985. Rogers, Cleon L, Jr. “The Gift of Tongues in the Post Apostolic Church (A.D. 100 400).” Bibliotheca Sacra 122 (April June 1965): 134 43.
• Schlingensiepen, H. Die Wunder des Neuen Testamentes. Wege und Abwege ihrer Deutung in der alten Kirche bis zur Mitte des fünften Jarhunderts. Beträge zur Förderung christlicher Theologie 2e Reihe. 28 Band. Gütersloh: C. Bertelsmann, 1933.
• Stephanou, Eusebius A. “The Charismata in the Early Church Fathers.” The Greek Orthodox Theological Review 21 (Summer 1976): 125 46.
• Wagner, C. Peter, editor. Signs and Wonders Today. Expanded edition. Altamonte Springs, FL: Creation House, 1987.
• Walker, D. P. “The Cessation of Miracles.” In Hermeticism and the Renaissance: Intellectual History and the Occult in Early Modern Europe. Edited by Ingrid Merkel and Allen G. Debus. Washington, DC: Folger Books, 1988. Pp. 111-124.
• Ward, Benedicta. Miracles and the Medieval Mind: Theory, Record, and Event, 100 1215. Philadelphia: University of Pennsylvania Press, 1982.
• Warfield, B.B. Counterfeit Miracles. NY: Charles Scribners Sons, 1918.
• Watkin Jones, Howard. The Holy Spirit in the Medieval Church. London: Epworth, 1922.
• Watkin Jones, Howard. The Holy Spirit from Arminius to Wesley. London: Epworth, 1929.
• Weinel, Heinrich. Die Wirkungen des Geistes und der Geister in nachapostolischen Zeitalter bis auf Irenäus. Tübingen: Druck von H. Lampp, 1898.
• Wendland, Johannes. Miracles and Christianity. E.t., H. R. Mackintosh. London: Hodder and Stoughton, 1911.
• Wenham, David. “Miracles Then and Now.” Themelios 12 (September 1986): 1-4.
• Wetmore, Robert Kingston. "The theology of spiritual gifts in Luther and Calvin a comparison." Concordia Seminary: ThD dissertation, 1992.
• Williams, George and Waldvogel, Edith. “A History of Speaking in Tongues and Related Gifts.” The Charismatic Movement. Edited by Michael P. Hamilton. Grand Rapids: Eerdmans, 1975.

Quotations

“ Seeing therefore miracles now cease, we have no sign left whereby to acknowledge the pretended revelations or inspirations of any private man; nor obligation to give ear to any doctrine, farther than it is conformable to the Holy Scriptures, which since the time of our Saviour supply the place and sufficiently recompense the want of all other prophecy; and from which, by wise and learned interpretation, and careful ratiocination, all rules and precepts necessary to the knowledge of our duty both to God and man, without enthusiasm, or supernatural inspiration, may easily be deduced. And this Scripture is it out of which I am to take the principles of my discourse concerning the rights of those that are the supreme governors on earth of Christian Commonwealths, and of the duty of Christian subjects towards their sovereigns. —Thomas Hobbes, Leviathan (III, xxxii) ”

“ Since the canon of the Scripture has been completed, and the Christian Church fully founded and established, these extraordinary gifts have ceased. —Jonathan Edwards, Charity & Its Fruits, 29

1. «
2. «Mark 16:17⁠ in Wyclif's Bible
3. «Oxford English Dictionary, 2nd ed, 1989
4. «Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. OCLC 308527⁠.[page needed]
5. «Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. p. 120. OCLC 308527⁠.
6. «Samarin, William J. (1972). "Sociolinguistic vs. Neurophysiological Explanations for Glossolalia: Comment on Goodman’s Paper". Journal for the Scientific Study of Religion 11 (3): 293–296. doi:10.2307/1384556⁠.
7. «Goodman, Felicitas D. (1969). "Phonetic Analysis of Glossolalia in Four Cultural Settings". Journal for the Scientific Study of Religion 8 (2): 227–235. doi:10.2307/1384336⁠.
8. «Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. p. 128. OCLC 308527⁠.
9. «Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. p. 2. OCLC 308527⁠.
10. «Goodman, Felicitas D. (1972). Speaking in Tongues: A Cross-Cultural Study in Glossolalia. Chicago: University of Chicago Press. ISBN 978-0-226-30324-6. OCLC 393056⁠
11. «Newberg, Andrew B.; Wintering, Nancy A.; Morgan, Donna; Waldman, Mark R. (1 May 2006). "Cerebral blood flow during the complex vocalization task of glossolalia"⁠. The Journal of Nuclear Medicine Meeting Abstracts 47 (Supplement 1): 316P. Retrieved 9 January 2009.
12. «Carey, Benedict (7 November 2006). "A Neuroscientific Look at Speaking in Tongues"⁠. The New York Times. Retrieved 9 January 2009.
13. «Newberg, ndrew B.; Wintering, Nancy A.; Morgan, Donna; Waldman, Mark R. (22 November 2006). "The measurement of regional cerebral blood flow during glossolalia: A preliminary SPECT study"⁠. Psychiatry Research: Neuroimaging 148 (1): 67–71. doi:10.1016/j.pscychresns.2006.07.001⁠. Retrieved 9 January 2009.
14. «Jones, Timothy Arthur (November 1981). Electroencephalographic Correlates Of Glossolalic Christian Prayer. OCLC 41680497⁠.
15. «Cutten, George Barton (1927). Speaking with Tongues Historically and Psychologically Considered. Yale University Press. OCLC 674422⁠.
16. «Hine, Virginia H. (1969). "Pentecostal Glossolalia toward a Functional Interpretation". Journal for the Scientific Study of Religion 8 (2): 211–226. doi:10.2307/1384335⁠.
17. «Francis L.J. and Robbins M. (May 2003). "Personality and Glossolalia: A Study Among Male Evangelical Clergy". Pastoral Psychology 51 (5): 391–396. doi:10.1023/A:1023618715407⁠.
18. «Spanos, Nicholas P.; Hewitt, Erin C. (August 1979). "Glossolalia: 'A test of the 'trance' and psychopathology hypotheses". Journal of Abnormal Psychology 88 (4): 427–434. doi:10.1037/0021-843X.88.4.427⁠.
19. «Kavan, Heather (2004). "Glossolalia and Altered States of Consciousness in two New Zealand Religious Movements". Journal of Contemporary Religion 19 (2): 171–184. doi:10.1080/1353790042000207692⁠.
20. «Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. p. 73. OCLC 308527⁠.
21. «Spanos, Nicholas P.; Cross, Wendy P.; Lepage, Mark; Coristine, Marjorie (February 1986). "Glossolalia as learned behavior: An experimental demonstration". Journal of Abnormal Psychology 95 (1): 21–23. doi:10.1037/0021-843X.95.1.21⁠. PMID 3700843⁠.
22. «Kildahl, John; Paul Qualben (1971). Glossolalia and Mental Health: Final Progress Report. National Institute of Mental Health. OCLC 5136439⁠.
23. «Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1070. ISBN 978-0-85110-652-6. OCLC 29952151⁠.
24. «General Presbytery of the Assemblies of God (11 August 2000). "The Baptism in the Holy Spirit: The Initial Experience and Continuing Evidences of the Spirit-Filled Life"⁠. General Council of the Assemblies of God of the United States. Retrieved 9 June 2009.
25. «Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1072. ISBN 978-0-85110-652-6. OCLC 29952151⁠.
26. «Personal Interview with Deborah Cox. Professor of Writing about the Bible as Literature. 4 May 2009. Lonestar College Library. Conroe, Texas, 77384
27. «Assemblies of God (1961). "Statement of Fundamental Truths"⁠. General Council of the Assemblies of God of the United States. Retrieved 9 June 2009.
28. «Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1073. ISBN 978-0-85110-652-6. OCLC 29952151⁠.
29. «Masters, Peter; John C. Whitcomb (1988). The Charismatic Phenomenon. London: Wakeman Trust. p. 49. ISBN 978-1-870855-01-3. OCLC 20720229⁠.
30. «Johns, Donald A. (1988). Stanley M. Burgess, Gary B. McGee and Patrick H. Alexander. ed. Dictionary of Pentecostal and Charismatic Movements. Grand Rapids, Michigan: Zondervan. p. 788. ISBN 978-0-310-44100-7. OCLC 18496801⁠. Cited by Riss, Richard M. (28 July 1995). "Singing in the Spirit in the Holiness, Pentecostal, Latter Rain, and Charismatic Movements"⁠. Retrieved 9 June 2009.
31. «Alford, Delton L. (1988). Stanley M. Burgess, Gary B. McGee and Patrick H. Alexander. ed. Dictionary of Pentecostal and charismatic movements. Grand Rapids, Michigan: Zondervan. p. 690. ISBN 978-0-310-44100-7. OCLC 18496801⁠. Cited by Riss, Richard M. (28 July 1995). "Singing in the Spirit in the Holiness, Pentecostal, Latter Rain, and Charismatic Movements"⁠. Retrieved 9 June 2009.
32. «"Questions about Tongues"⁠. General Council of the Assemblies of God of the United States. 2009. Retrieved 10 June 2009.
33. «Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1075. ISBN 978-0-85110-652-6. OCLC 29952151⁠.
34. «Masters, Peter; John C. Whitcomb (1988). The Charismatic Phenomenon. London: Wakeman Trust. p. 106. ISBN 978-1-870855-01-3. OCLC 20720229⁠.
35. «Warfield, Benjamin B. (1918). Counterfeit Miracles. New York: Charles Scribner's Sons. p. 10⁠. OCLC 3977281⁠. "The writings of the so-called Apostolic Fathers contain no clear and certain allusions to miracle working or to the exercise of the charismatic gifts, contemporaneously with themselves."
36. «Justin Martyr, Dialogue with Trypho, Chapter 82.
37. «Justin Martyr, Dialogue with Trypho, Chapter 88.
38. «Novatian, Treatise Concerning the Trinity, Chapter 29.
39. «Hilary of Poitiers, On the Trinity, Vol 8 Chap 33
40. «Irenaeus, Against Heresies, Book V, Chapter VI.
41. «Tertullian, Against Marcion, Book V, Chapter VIII, s:Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book V/VIII.
42. «Eusebius, Ecclesiastical History, V,17,3
43. «Fr. Seraphim Rose, Orthodoxy and the Religion of the Future, p.125.
44. «Chrystostom, Homilies on First Corinthians, xxix, 1
45. «Augustine, Homilies on the Gospel of John 6:10, in The Nicene and Post-Nicene Fathers [7:497-98]
46. «Saint Patrick. Confessio, sections 24 and 25
47. «Bernard, Serm. i. de Ascens., 2
48. «Thomas Aquinas, Summa Theologica, Question 176.
49. «Burgess, Stanley M. (1991). "Medieval and Modern Western Churches". in Gary B. McGee. Initial evidence: historical and biblical perspectives on the Pentecostal doctrine of spirit baptism. Peabody, Massachusetts: Hendrickson Publishers. p. 32. ISBN 978-0-943575-41-4. OCLC 24380326⁠.
50. «Lacy, John (1707). A Cry from the Desert. p. 32. OCLC 81008302⁠.
51. «Hamilton, Michael Pollock (1975). The charismatic movement. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 75. ISBN 978-0-8028-3453-9. OCLC 1008209⁠.
52. «Burrough, Edward (1831) [1659]. "Epistle to the Reader" in Fox, George. The great mystery of the great whore unfolded; and Antichrist's kingdom revealed unto destruction. The Works of George Fox. 3. p. 13⁠. OCLC 12877488⁠.
53. «Irving, Edward (January 1832). "Facts Connected With Recent Manifestations of Spiritual Gifts"⁠. Fraser's Magazine 4 (24): 754–761. Retrieved 9 June 2009.
54. «http://www.originalapostolicfaith.org/1900AFRVol2No3.pdf⁠ The Apostolic Faith, Volume 2, No. 3, 1 January 1900.
55. «Our History⁠
56. «God's Generals | Christian History⁠
57. «Faupel, D. William. GLOSSOLALIA AS FOREIGN LANGUAGE: AN INVESTIGATION OF THE EARLY TWENTIETH-CENTURY PENTECOSTAL CLAIM. [1]⁠
58. «Donald Hustad, "The Historical Roots of Music in the Pentecostal and Neo-Pentecostal Movements", The Hymn: A Journal Of Congregational Song 38 (January 1987), p7. Cited by Richard M. Riss in "Singing in the Spirit in the Holiness, Pentecostal, Latter Rain, and Charismatic Movements"⁠, paper delivered at a conference sponsored by the North American Renewal Service Committee, Orlando, 28 July 1995.
59. «Example: Christenson, Laurence, Speaking in tongues : and its significance for the church, Minneapolis, MN : Dimension Books, 1968.
60. «Example: Gromacki, Robert Glenn, The modern tongues movement, Nutley, N.J. : Presbyterian and Reformed Publishing Co., 1973, ISBN 0875523048 (Originally published 1967)
61. «Fr. Seraphim Rose: Orthodoxy and the Religion of the Future, St Herman Press
62. «http://caliber.ucpress.net/doi/abs/10.1525/nr.2007.10.3.54⁠
63. «Gerry Kennedy, Rob Churchill (2004). The Voynich Manuscript. London: Orion. ISBN 0-7528-5996-X.
64. «Bikurim in Hebrew only Daf Hayomi outline⁠
65. «Tongue Speaking⁠
66. «Sri Sri Anandamoyi Ma's Spiritual Heritage⁠
67. «Orthodoxy and the Religion of the Future⁠