SPEAKING WITH TONGUES After dealing with the “spiritual gifts”, and showing the importance of love in practicing these gifts, the apostle now deals with the position of “speaking with tongues” among the other gifts; He put it at the bottom of the list; and talks about the wrong concepts concerning them, and their abuse. I have already dealt with this subject in a previously published pamphlet; But I feel the importance of including it here in this chapter. 1- Prophecy exalts above the speaking with tongues 1 - 5 2- Speaking with gibberish tongues is non-profitable 6 - 14 3- Worshipping with the spirit and with understanding 15 - 20 4- Speaking with tongues is a sign to unbelievers 21 - 25 5- Gifts and confusion 26 - 33 6- Keeping the order in the church 34 – 40 1- PROPHECY EXALTS ABOVE THE SPEAKING WITH TONGUES” The apostle demands from them to diligently put the gifts they enjoyed into use within certain limits; and to be filled with zeal to prophesy, exhort and interpret the Holy Book. “Pursue love …” (1) By this verse, which is a continuation of the last chapter, the apostle exhorts us to pursue love, and to strive with zeal to acquire and to practice it; in order to bear, to believe, to hope, and to live like the angels of God. This commandment may seem difficult to keep, yet it becomes natural and easy for him who delivers his life in the hands of God, and who counts the commandment as a divine promise, he seeks from God to realize in his life. He who practices it in truth, will find in it pleasure, for it brings forth peace to his heart, and a deposit of the blessed heavenly life. By saying “Pursue love” the apostle means to make it our main goal, on account of that, it is greater and more abiding than faith and hope, which we seek by persistent prayer and submission to the will of God (1 Corinthians 12: 11, 31). The apostle considers love as the richest and the greatest of the gifts of the Holy Spirit to the believer, that lifts him up to heaven, grants him a taste of the fellowship in the features of the heavenly creatures, and opens before him the door of testimony with love even to the opposing adversaries. He did not say: “Practice love” but said: “Pursue love” (1), as there is need for a strong zeal… The love of God unifies earth with heaven. The love of God made man sit upon a royal throne. The love of God proclaimed God on earth. The love of God made the Lord a servant. 408 The love of God let the beloved be delivered into the hands of his enemies; the Son to His haters; the Lord to His servants; God to men; the free to slaves1. (St. John Chrysostom) “… and desire spiritual gifts, but especially that you may prophesy” (1) Bearing love, we seek spiritual gifts; For without love those gifts become the cause of pride, envy, jealousy, struggles, and dissensions in the church. Enjoying love, and practicing the blessed life, we shall strive to testify to God by the word of preaching and interpreting the word of God; and not to seek speaking with tongues, or to perform miracles. Comparing between speaking with tongues and interpreting the word of God (prophesying), the apostle exhorts us to seek the later, being the greater for the edification of the congregation. Discerning between “prophesying” and “”teaching”, some believe that “prophesying” implies the flaring of the heart with the Spirit of God to draw every man to the living faith, and to experience of the new life in Jesus Christ. Whereas “teaching” implies revealing the vagueness in some texts of the Holy Book, and clarifying the doctrines of faith for the sake of the edification of the church and of every believer. Prophesying and teaching are among the gifts of the Holy Spirit; and both are indispensable. According to Paul, prophesying is the greatest gift after love; being for the benefit of the church, and by which everyone learns the bases of God’s law2. (Ambrosiaster) “He who speaks a tongue does not speak to men but to God, for no one understands him; however in the spirit he speaks mysteries” (2) Dr. Lightfoot believes that the (unknown) tongue here is the Hebrew language; as the texts of the Old Testament of the Holy Book were read in Hebrew; including the exalted secrets of God, of prophecies about the Lord Christ, symbols, and shadows; which no one could understand, unless there is someone to translate them to the language understood by the listeners. Thus he who reads from the Old Testament understands and speaks to God, but the listeners understand nothing. The reader needs that the Spirit would grant him the possibility of translation to clarify the hidden secrets of God in the language of his listeners. The apostle does not belittle the importance of speaking with tongues in the presence of foreigners, or when preaching to foreigners (22); but belittles its importance when it is of no benefit, and when all those present speak the same language. By the ‘mysteries’ here he means the exalted evangelic facts, and the plan of God for salvation, exalted above the human mind. The Corinthians assumed that the gift of speaking with a foreign tongue is a great gift; on account of that the disciples received it first; and that it bears an impressive appearance. Yet it was not without a goal that the disciples got this gift first, for it was meant to help them go everywhere to preach the gospel3. (St. John Chrysostom) 1 In Ephes., Hom. 9. 2 CSEL 81: 149. 3 In 1 Cor., Hom. 35: 1. 409 “But he who prophesies speaks edification and exhortation and comfort (consolation) to men” (3) He who has the gift of prophecy or spiritual talk that draws the heart toward the life to come, and to the heavenly thought, is better off than him who has that of speaking with tongues; Yet it is befitting of both to present the same evangelic truth, for they both work for the sake of the edification of the church, namely its enlightenment and enjoyment of the spirit of strength. “… and exhortation”, namely, the actual practice of the life of sound faith, and the sanctified behavior in the Lord. “… and comfort (consolation)”, namely, encouraging the believers by presenting the divine promises, and opening the doors of hope before them, to make them feel comfort amid their sufferings, and the blessed life amid the afflictions and persecutions. A man is edified when he finds the answer to the points under investigation; is encouraged when he could endure; and find comfort when he consistently has hope, even if the others look scornfully at his system. Knowledge of God’s law brings encouragement to his soul to hope for better things1. (Ambrosiaster) This gift is considered by the apostle, as exalted and worthy of the greatest of honor, on account that it is used for public good, and for the benefit of everyone2. (St. John Chrysostom) “He who speaks with a tongue edifies himself, but he who prophesies edifies the church” (4) He who speaks with a tongue, known only to him and not to others, understands the truth, and edifies himself in Christ Jesus, yet he does not benefit the others. He who reads texts of the Old Testament in Hebrew, understands the secrets of God, and comprehends His plan; Whereas he who speaks to the congregation with a language they understand, edifies the church of God. The difference between speaking with tongues and prophesyin, is the difference between the individual benefit, and that of the church as a whole3. (St. John Chrysostom) “I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification” (5) It is obvious here that he talks about known tongues4, and not about unreasonable nonsense. And according to ‘Lightfoot’, when many speak in Hebrew, it would be befitting to have someone who interpret what they say. Concerning this point, the apostle compares between the greater and the lesser gifts (like speaking with tongues); showing that the later are neither completely useless, nor greatly beneficial in themselves. But the Corinthians actually were puffed up because of them, on the assumption that it was a great gift, and because the apostle has got it 1 CSEL 81: 150. 2 In 1 Cor., Hom. 35: 1. 3 In 1 Cor., Hom. 35: 1. 4 JAMIESON, Fauset and Brown Commentary 410 first, and used it perfectly. Anyway, they had to realize that it does not exalt above the other gifts1. (St. John Chrysostom) “… but even more …” (5); does not imply that prophecy contradicts the speaking with tongues; but is more exalted than it. It is also obvious that the apostle does not belittle that gift; but leading them to what is better, he shows his interest for their own good with a spirit that bears no envy; not saying, ‘I wish two or three spoke with tongues’, but “I wish all spoke with tongues”; and “even more that you prophesied”, “for he who prophesies is greater than he who speaks with tongues”. And having proved his point, he cleverly adds: “unless indeed he interprets”, namely unless he is capable of interpreting what he says; for he would then be equal to him who prophesies2. (St. John Chrysostom) Paul could not forbid speaking with tongues, for it is a gift of the Holy Spirit; but was keen to underscore that, to be preoccupied with prophecy is more acceptable, for it is of more beneficial3. (Ambrosiaster) 2- SPEAKING WITH GIBBERISH TONGUES IS NONPROFITABLE: “But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching?” (6) The apostle Paul has got the gift of speaking with tongues (18); yet he did not use it as a kind of showing off, but to bring the word of the gospel to those in a certain location, who do not understand the original language in which it is written. Instead of speaking with tongues, the apostle speaks to them by revelation, by knowledge, by prophesying, or by teaching. Revelation: is to reveal hidden, yet exalted divine mysteries. Knowledge: is to interpret what seems vague, and an enjoyment of knowledge instead of ignorance. Prophecy: is the spiritual talk to draw the heart to the eternal life. Teaching: is to present clear Christian principles. These four expressions bear the meaning of revelation of issues; the frank yet simple talk; the proclamation of the truth to enjoy it, together with the practical evangelic life; and bringing the listeners over into the heavenlies. Paul so says so as to reveal that he cares for the profit of the church, not to belittle those who have the gift of speaking with tongues; which he himself has, albeit using it properly and for the general profit4. (St. John Chrysostom) 1 In 1 Cor., Hom. 35: 1. 2 In 1 Cor., Hom. 35: 2. 3 CSEL 81: 151. 4 In 1 Cor., Hom. 35: 2. 411 “Even things without life (musical instruments), whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played?” (7) The apostle likens those who speak tongues not understood by the listeners, to him who pipes a flute or plays a harp without distinction in the tunes, and with no system, or harmony; Although he produces musical sound, yet awfully disturbing, and would make the listener lose his tranquility and peace; instead of creating an atmosphere of joy or comfort, and inciting the feeling of the listeners toward a clear goal, which the music is supposed to do. If we should seek different levels of distinction, harmony, and befitting use, of the musical instruments without life, how much more would we seek of humans, characterized by life and reason, to give meaning to the issues they talk about in the spiritual gifts1. (St. John Chrysostom) “For if the trumpet makes an uncertain sound, who will prepare himself for battle?” (8) Trumpets are used in battles; and every tune has its different meaning: whether calling the warriors to gather together, to advance with zeal to battle, to charge against the enemy, to relax for some time for comfort, or to retreat completely. It is as though the trumpet has a language of its own and a distinct purpose in battle. For if the trumpet blows, and the soldiers do not realize that it is a call to get ready for battle, it would lead to their perdition; So would it be with those who speak with a tongue not understood by the listeners. Like a trumpet as a tool for battle, So it is with the soul when it realizes its need to be provided with great virtues to war against the principalities, hosts, and the rulers of this evil world2. (The scholar Origen) “So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air” (9) He who speaks with a tongue not understood by the listeners, is like someone speaking into the air; as though there is no one before him to benefit from his talk. If speaking with tongues is without benefit, why were they given? It is given for the benefit of him who has it; and in case it is interpreted, it would be for the benefit of others as well3. (St. John Chrysostom) “There are, it may be, so many kinds of languages in the world, and none of them is without significance” (10) With so many kinds of languages in the world, none of them is merely for showing off, but through them there would be relationships between men. “Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me” (11) 1 In 1 Cor., Hom. 35: 3. 2In Numbers, Hom. 27. 3 In 1 Cor., Hom. 35: 4. 412 The power of a language lies in understanding its meaning; If I do not understand what someone is telling me, he would be to me, and I would be to him like foreigners; and it would be impossible for us to work together or to cooperate. “Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel” (12) In case you wish to have such a spiritual gift, I ask you to seek to speak in a clear and understandable language, to use it to the account of edifying the church, the most important of the goals of the Spirit. It is well and good for man to wish to enjoy a spiritual gift, but its goal should be the edification of the church. It is more befitting of man, not to wish to have the gift of speaking with tongues, or of performing miracles, but to have the salvation of his soul, and that of his brethren. The edification of the church for Paul is the main issue in everything he says1, his goal everywhere, and the law which he puts before his eyes. He does not say “to get the gifts”, but “to excel” (12); namely, to get them in abundance. Far from him to wish that they do not get them, but to wish that they excel in them, on condition that you use for the general benefit2. (St. John Chrysostom) The soul would rejoice and become excited when she learns more of the Holy Scriptures; and the more it aims to this goal, the more it distances itself away from iniquities3. (Ambrosiaster) “Therefore, let him who speaks in a tongue pray that he may interpret” (13) I wish he who reads the prophecies mentioned in the Old Testament in its original language, would pray to God to let him understand it, and to grant him the grace to interpret it in such a reasonable and accepted way, in order to present them to others in new depths; and to support him in testifying to the Lord Christ. If the person who speaks with tongues does not have the possibility or the gift to interpret, let him resort to someone who can, to make his own gift of more benefit through him. In every situation, the apostle refers to the lack of perfection, in an attempt to bind his listeners together4. (St. John Chrysostom) “For if I pray in a tongue, my spirit prays, but my mind is unproductive” (14) If my prayers are quoted from prophetic phrases and expressions in the language by which it was written, my spirit prays, my heart is preoccupied, but my mind is unproductive in the life of others, for they do not understand my prayers, and I cannot interpret them for them. Some scholars believe that the talk here concerns the collective prayers and the church praise done in a language not understood by the congregation; For although the worship bears a spirit with effect on the depths, yet the mind remains idle, for it is unable to follow the meaning. 1 In 1 Cor., Hom. 35: 5. 2 In 1 Cor., Hom. 35: 5. 3 CSEL 81: 152. 4 In 1 Cor., Hom. 35: 4. 413 What does he mean by saying: “my spirit prays”? The ‘spirit’ here refers to the inner intent or the heart, as the center of feelings and emotions; whereas the mind refers to the ability to understand, and to the mental capacity. If I present a praise to God, not new, nor revived by the teaching of the spirit and that of the grace of God, your mouth will be presenting the sacrifice of praise, while your mind will be accused of the barrenness of the old body of the past1. (The scholar Origen) here mean the same thing, too, that the tongue speaks, not understanding the things that ignores utter. If not so happens interference.2 (St. John Chrysostom) 3- WORSHIPPING WITH THE SPIRIT AND WITH UNDERSTANDING: “What is the result then? I will pray with the Spirit, and I will also pray with the understanding. I will sing with the Spirit, and I will also sing with the understanding” (15) I pray with the Spirit, namely, with the heart and with all my senses and feelings, dedicated to the account of God; My mind will also take part. By that my heart will be lifted up to heaven, together with the hearts of my brethren, who understand what I say in my prayers and praise to God. Here, the apostle clarifies the following: The church is committed to present praise and thanksgiving to God, together with the prayers and the supplications. Worship should be practiced with the whole heart, feelings, and senses, to proclaim the inner love toward God. Worship should be practiced with an understood language, for the sake of the edification of the congregation. By saying: “I pray with the Spirit … I also sing with the spirit”, he means practicing the worship led by the Holy Spirit, who flares the depths with love. Our minds would not pray, unless the Spirit prays for their sake, and they obey Him. We cannot even praise and sing to the Father in Christ, with befitting voice, music, and harmony, unless the praise and singing is initiated by the Spirit who searches even the depths of God, and sings to Him, who knows his depths and capabilities3. (The scholar Origen) It so seems to me that worship and prayers should be done simply by the Spirit4. (St. Gregory the Nezenzian) The prayers would be well received by God if the heart is pure, and bears the same message revealed by the words of the praise5. (Cassiodorus) 1 IN Leviticus, Hom. 5. 2 In 1 Corinh., hom. 35:6. 3 On Prayer, 4. 4 Oration 31: 12. 5 Cassidorus: Explanation of the Psalms. 414 The Egyptian monks did not care for the number of verses they use in their prayers, as much as they cared for controlling the mind, aiming to realize the saying: “I pray with the Spirit, and I also sing with the Spirit”. They considered that praising with ten verses with understanding is better than saying a whole psalm with a confused mind, which sometimes happen when the mind is preoccupied with the number of the psalms remaining to be said, and hastens to bring the service to an end, more than caring for making the meaning of what he says clear1. (St. John Cassian) “Otherwise if you say a blessing with the Spirit, how can one who finds himself among the uninformed say ‘Amen’ to your thanksgiving. since he does not understand what you say? For you indeed give thanks well, but the other is not edified” (16, 17) The most exalted form of prayers and praises is when the believer joins the heavenly creatures in blessing the name of the Lord, and the congregation responds by saying ‘Amen’, which was followed by the Jews (Deuteronomy 27: 15-26; Nehemiah 6: 1), and in the early church2. The prayer of the commemoration of the saints was known as ‘eulogie’, namely, (blessings); by which the congregation present praises of thanksgiving and blessing to the name of God, for His abundant grace and gifts. It is befitting of the believer not to be selfish; As while feeling with his whole being that he is indebted to God for his life and salvation, and presenting to Him a sacrifice of thanksgiving and praise; he should not leave his brother not understanding what he utters, and not partaking of his sacrifice. The believer should not, in good conscience, assume that his thanksgiving and praise, raised in a foreign language, is well received by God, when his brother who does not understand what he says, does not partake of it. Look at how the apostle in every occasion, seeks the edification of the church. By ‘the uninformed’ he means the illiterate. He also means that if you give the blessing with a foreign tongue, not understanding, yourself, what you are saying, and, consequently, cannot interpret it, the uninformed listener will not say ‘Amen’. Again he says to him who utters mysteries, or talks to God by the Spirit, that he edifies himself, and gives it comfort: “You indeed give thanks well”, Yet the other understands nothing of what you say, and is not edified3. (St. John Chrysostom) “I thank my God I speak with tongues more than you all” (18) Here it is clear that the apostle does not belittle the gift of speaking with tongues; when he thanks God who granted him that gift more than others, to help him, being the apostle to the Gentiles, to minister in several countries, and talk to many in their own tongues. The gift of speaking with tongues was a novelty; whereas prophecy was old and well known and was given to many. Yet, although the apostle has got the former, he did not care much for it, for he always sought things that are of more benefit; since he was 1 Institutes, 11. 2 St. Justin Martyr: Apology 2: 97. 3 In 1 Cor., Hom. 35: 6. 415 liberated of any vain glory, caring only for one thing, for making his listeners in a better condition1! (St. John Chrysostom) “Yet in the church I would rather speak five words with my mind, in order to instruct others also,, than ten thousand words in a tongue” (19) According to ‘Pearce’, it is very important to understand what the apostle mean by the two terms: ‘Spirit’ (pneuma), and ‘mind’ (nous) that came several times in this chapter. It is clear that he means to direct the church to conduct the prayers and praise, not in the Hebrew language, by which the Old Testament was written, particularly when singing the psalms; but to pray and sing in the language of the people, to let the congregation understand the sermon, prayers, thanksgiving, and praise to God. According to Pearce, the apostle means by praying with the ‘Spirit’, that the speaker or the chanter, and not the congregation around him understands what he says; While by praying with the mind, that the congregation understand as well. “Brethren, do not be children in understanding; however in malice be babes, but in understanding be mature” (20) It is befitting of us not to behave like children without commitment, responsibility, or understanding; but to be mature and perfect, as our Father in heaven is perfect. Let us be babes, not bearing the spirit of malice, but the simplicity of heart and love. Here, we have to comprehend the meaning of three Greek words, mentioned in this text: 1- ‘paidia’, meaning (children) in the general sense; and in particular those who are old enough to be sent to school and receive the preliminary teaching. 2- ‘neepias’, derived from ‘nee’ meaning, in the early stage of infancy, who still cannot talk, much less than to have malice. 3- ‘teleioi’, derived from ‘teleoo’, meaning he who reached the stage of complete maturity and understanding, both physically and mentally. That is how the apostle Paul see those who are puffed up on account of that they have got the gift of speaking with tongues; he see them practice a childish and immature behavior, and need to enter the school of ministry to be trained on the practical love and the serious search for the salvation of their brethren with understanding and reason, and not with childish nervous reactions; … For faith is not for childish play, but is a mature reasonable work. In infancy, the apostle respects simplicity and lack of malice; as, according to the Lord Christ: “we are committed to become babes to enter the kingdom of heaven (Matthew 18: 3); Yet the apostle demands from us not to be babes in not understanding, comprehension, and non-commitment to responsibility. To those who have got the gift of speaking with tongues, the least of the gifts, who assumed that they have got everything; he says: “do not be children”, namely, do not be without understanding; You have become like simple children, as far as vain glory and pride are concerned. For he who is a babe in malice, has to be wise as well. And as wisdom together with malice is not wisdom, so is simplicity together with foolishness 1 In 1 Cor., Hom. 35: 7. 416 is not simplicity. Together with simplicity, we should avoid foolishness; and together with wisdom we should avoid malice1. To be a babe in malice, is not to know what malice is2. (St. John Chrysostom) The apostle Paul wants them to be mentally mature in order to be able to pluck what is necessary for the edification of the church. By such a way, they would leave behind malice and faults, and strive instead for the sake of things that lead to the good of the brethren3. (Ambrosiaster) “Do not be children in understanding, however, in malice be babes, but in understanding be mature” … Which could be expressed as: “Do not be children; however, be children4”! The divine Wisdom Himself, having carried our weak nature, came to gather the children of Israel under His wings, like a hen gathering her chicks; not to keep them perpetually as such; but so that when they are babes in malice, they are no longer babes in understanding5. (St. Augustine) 4- SPEAKINGWITH TONGUES IS A SIGN TO UNBELIEVERS: “In the law it is written: ‘With men of other tongues and other lips, I will speak to this people; And yet for all that, they will not hear Me; says the Lord”’” (21) By the ‘law’ here, he means the Old Testament as a whole, Isaiah in refers to that God teaches His rebellious Jewish people how to submit to Him, by chastening them through captivity amid a foreign people who speak another language, like He did when He delivered them to be humiliated by the Chaldeans (the Assyrians captivity of Israel)), then by the Babylonian captivity of Judah. The apostle did not refer to a specific prophecy concerning the speaking with tongues; but refers to how God used the foreign tongues to chastise the people who reject His voice. He uses the speaking with tongues, as well, as a sign to the unbelievers among the Gentiles. Speaking with tongues is therefore not for the sake of showing off, but to speak to unbelievers in their tongue not known by the speaker; as a free gift given by God. By that, both the Jews and the Gentiles would understand that God is the Savior of all. “Therefore, tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers, but for those who believe” (22) As speaking with tongues is a sign, not to those who believe, but to unbelievers, like when God spoke to His old people by the tongue of chastisement through the Babylonians, namely, by a foreign language, to make them stop their disobedience and believe; So it is in the New Covenant, He gives them the gift of speaking with tongues, to be able to speak with the unbelievers of the Jews and the Gentiles with foreign languages (other than the Hebrew), for all to believe. … It is a divine voice directed to those who 1 In 1 Cor., Hom. 36: 1. 2 In 1 Cor., Hom. 36: 1. 3 CSEL 81: 155. 4 The Harmony of the Gospels, 2: 30. 5 The Literal Meaning of Genesis 1: 18: 36. 417 reject faith in the gospel, and God’s salvation work for the whole world! … Once they believe in God and received the gospel, there will be no more need for the Jews to listen to the apostles speaking with the tongues of the Gentiles; and no more need for the Gentiles, in case there is someone who comes to know their tongue (that he did not learn), to preach them with it. Speaking with tongues is not for the Christians who received the evangelic Truth, but for the non-Christians, to let them realize the call of God in their own language, unknown before by the apostles. Yet the edification of the church needs the calm word of prophecy, in order for the believers to enjoy the sound knowledge, and to draw their hearts to the heavenly life and the world to come. The tongues are a sign for unbelievers, not to teach them; whereas prophecy is for both believers and unbelievers to exhort them1. The believer needs no sign to see, but seeks teaching and preaching2. (St. John Chrysostom) “Therefore, if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?” (23) Here, the apostle reveals how this gift was abused by the Corinthians, who used to gather together in one place and each speaks with a different language, to turn the assembly into a kind of confusion and foolishness. Instead of talking to the people with the language they understand, which the speaker did not know before, they were babbling with foreign languages not understood by the general congregation. By “uninformed” he means those who do not understand the language spoken by the speakers; An indication that the speakers were speaking with foreign languages already existing in the world, and were not just babbling vague nonsense. However, this is still refused by the apostle, for fear that the church worship gathering would turn into a sort of confusion, and would become like those whose tongues God confused, when they intended to build a high tower to oppose God; instead of their enjoyment of the Pentecostal atmosphere, when everyone heard the tongue in which he was born (Acts 2: 8). “But if all prophesy, and an unbeliever or uninformed person comes in, he is convinced by all, he is judged by all” (24) In case an unbeliever comes in the church and finds everyone in his turn speaks about faith with reason, understanding, and comprehension, with a calm and meek spirit; Understanding the word of faith directed to his heart, his conscience will rebuke him, and he will accept faith, “he is judged by all”; Realizing that his sins became revealed to everyone, having not yet enjoyed forgiveness, nor the righteousness of Christ in him, he will realize his need for the Savior, to enjoy the new life, sanctified in the Lord. “And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you” (25) 1 In 1 Cor., Hom. 36: 2. 2 In 1 Cor., Hom. 36: 2. 418 There is a great difference between a congregation that utter unknown languages, not understood by the unbeliever who comes in, and a holy congregation who worship and preach the calm and meek Lord. Concerning the later congregation, the apostle says: (1) It gives the chance to the unbeliever who comes in, to realize calmly the sins that lie in his depths, as though they became revealed and in need of treatment. And as though his heart is split open by the sword of the Spirit (Hebrew 4: 12; James 1: 23); by the word of God uttered by the preacher. Feeling that the word is directed personally to him, to enjoy the salvation work of God, he would say together with the Samaritan woman: “A man told me all things that I ever did” (John 4: 29). (2) His heart will exhort him to submit to God, seeking the enjoyment of salvation; namely, he will receive faith in Christ the Savior, and will prostrate himself before Him. (3) He will testify before his family, friends, and all those around him, to the work of God in His church, and to its effect on him; proclaiming that “God is truly among you” (25). Once he sees that God is praised, Christ is worshipped, with no confusion, nor secret rites, like what happen among the heathens; he will clearly realize that this is a true religion1. (Ambrosiaster) 5- GIFTS AND CONFUSION: “How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification” (26) When the church gathers together for worship, the apostle Paul wishes that all partake of praise; and everyone should have his own role according to the gift given to him; yet in order, confirming that “all things be done for the edification of the church”. Here you see the foundation and system of Christianity? As the work of a clever worker is to build, so it is of a Christian -- to edify his neighbor in everything. In zeal, Paul, attempting, not to belittle the gift of speaking with tongues on account of that they were abusing it, but to destroy their pride; lest it may seem as something of no importance, he included it among the rest of the gifts, saying: “has a psalm, has a teaching, has a tongue” Since the old days they considered reciting psalms, and teaching as gifts; Yet he says: “Let all things be done with one goal, namely, for the sake of the edification of your neighbor”; or else, Why have you come to church?! I do not mean to concentrate on the difference between the gifts, I am only preoccupied with doing all things for edification. For if not, the gift would become for the judgment of its receiver2. (St. Jhn Chrysostom) “If anyone speaks in a tongue, let there be two, or at the most three, each in turn, and let one interpret” (27) 1 CSEL 81: 157. 2 In 1 Cor., Hom. 36: 4. 419 In every meeting, only two or at the most three speak, each in turn, in the language not understood by some of the audience, and let one interpret what they say. Paul, although belittling the gift of speaking with tongues, yet he does not forbid it; but insists that it should be done within limits and under control, for the edification of the church as a whole1. (St. John Chrysostom) “But if there is no interpreter, let him keep silent in the church, and let him speak to himself and to God” (28) In case there is no interpreter, it is not the right of anyone to speak in a language not understood by the congregation. Let him speak to himself, and to God, and not raise his voice You come to the church, not to show off your gift, but to edify the listeners, Therefore, let everything be for this goal2. From the beginning, he discerned between prophecy and divination; and exhorted them to be aware lest a demonic teacher would attempt to crawl into their meeting3. (St. John Chrysostom) He who speaks by the Holy Spirit will do that when he chooses and when finds it convenient to do so, then he will keep silent; Whereas those with unclean spirits, on the other hand, speak even against their own will, and utter things they do not understand. (Severian, Bishop of Hebalah) “Let two or three prophets speak, and let the others judge” (29) Caring for the spirituality of the church meetings, whether for worship or for sermons, the apostle demands that no more than two or three would speak in the tongues not understood by all those present, and within the limits already mentioned; So would those who prophesy, so that the spiritual word would have its activity, within the endurance of the listeners. Some believe though, that, of the three prophets who speak in the meeting, one would sing the psalm, the second would reveal the divine secrets, and the third would exhort on the practical life of faith. While the (others), having the spirit of discernment, would judge whether those who spoke did work with the Holy Spirit of God, for the edification of the church, and not for showing off their gifts. “But if a revelation is made to someone else sitting nearby, let the first person be silent” (30) In case another teacher have a revelation about an important issue, let him speak with the spirit of truth, and the first one keep silent. To have everything in the church run in order, each of them should make his speech short, to give the chance to the other; and the two should not speak at the same time. On account of that, it is no place nor situation where all privileges are to be given to a certain individual; and taking into consideration that everyone has his own grace of God; let him who occupies a higher rank give the chance to the one of lesser rank1. 1 In 1 Cor., Hom. 36: 5. 2 In 1 Cor., Hom. 36: 5. 3 In 1 Cor., Hom. 36: 6. 420 (Ambrosiaster) “For you can all prophesy one by one, that all may learn, and all may be encouraged” (31) Perhaps it can mean giving the opportunity for each one to speak in his role, but not everyone speaks in one meeting, does not speak all together without system or arrangement. Paul probably demands from them to follow an old tradition practiced in the Jewish Synagogues, where members used to debate while sitting on chairs, on couches, or on the floor, everyone according to his rank. In case any of those who sit on the floor gets a revelation, they are committed to allow him to speak, and not to despise him because of his lower rank2. (Ambrosiaster) “And the spirits of the prophets are subject to the prophets” (32) Because some preachers who claimed that the Holy Spirit has revealed something to them, used to speak without proper order; the apostle confirms here that even the prophets, whether of the Old or the New Covenant, to whom the Holy Spirit truly revealed certain divine secrets, were inspired by the Holy Spirit to chose the right time to speak; and with the spirit of discernment, to know when to talk and when to keep silent. By saying “subject to the prophets”, the apostle revealed the collective nature of the work of prophecy; how each prophet never held fast to his opinion; as though the Spirit of God has led him alone and not the rest of his fellow prophets. “For God is not God of disorder, but of peace, as in all the churches of the saints” (33) Improper behavior by the church leaders does wrong toward God Himself, who is not God of disorder but of peace. The Greek term translated as “disorder” came to mean (commotion) and (lack of tranquility). He is the God of peace, calm and order. So is His heaven which bears the same features; Hence in the churches of the saints, being churches of the King of Peace, and the living icons of heaven, no screams should be heard, and no disorder to be found. The church in the days of Paul were truly like heaven, everything was ordained, and every member was moved by the Holy Spirit. But it so seems that what we have now are only symbols of those gifts. Although we have, as well, two or three who minister, yet they are but a shadow of what used to happen in those days. The church nowadays is like a wealthy woman who passed the days of her prosperity, and is now showing just its outer signs; the boxes and baskets in which she used to put her jewelry are still there, yet empty. This applies, not only to the gifts given by the Holy Spirit, but also to the ways of life and virtue3. If Paul has forbidden speaking with tongues if there is no one to interpret, It would be only logic to apply the same ban to prophecy, in case they are not according to order; for they would also cause confusion, disturbance, and unreasonable mental provocations4. 1 CSEL 81: 159. 2 CSEL 81: 159. 3 In 1 Cor., Hom. 36: 7. 4 In 1 Cor., Hom. 36: 6. 421 The church having been truly like heaven, the Spirit used to control everything in it, to move everyone of its leaders, and give him an inspiration1. Again he slaps those who chose to behave improperly, to walk disgracefully, and not to keep the honor of their ranks. As nothing edify like good order, peace, and love; all of which the opponents try to take away of the church2. (St. John Chrysostom) 6- KEEPING THE ORDER IN THE CHURCH: “Let your women keep silent in the churches, for they are not permitted to speak, but they are to be submissive, as the law also says” (34) It so seems that some Corinthian women used to speak with tongues, causing disorder in the churches. Someone may say: If the four daughters of Philip were allowed to prophesy, why should not our prophetesses be equally allowed? We can answer this in the following way: 1- Any woman who claims to be a prophetess has to reveal the signs of prophecy in her. 2- The daughters of Philip who prophesied, did not do that in the churches. Moreover, in the Old Covenant, although Deborah was said to be a prophetess (Judges 4: 4), and so was Huldah (2 Kings 22: 14).there was no reference that they gave a speech to the multitude like Isaiah or Jeremiah3. (The scholar Origen) The serpent was weakened, and its name was a synonym of curse. Whereas Eve, was condemned to silence, which, although something of benefit, yet she could minister, singing as a guitar to praise God4. (Mar Ephram the Syrian) I wish I can see the zeal in every man, and the piety in every woman; Let all of them put their disobedience on the anvil under the hammer of the law … for then, the gate of paradise would open before every man and every woman among you5. (St. Cyril of Jerusalem) “And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church” (35) The blessed Paul demands from women to have great humility and behavior acceptable by the congregation, not only concerning their attire and appearance, but also in the way they talk6. If we manage to ordain our own homes, we may be qualified to ordain the church; as the home is truly a little church. We could surpass the others, if we are good husbands and wives, the way Abraham, Sarah, and the 318 born in their house (Genesis 14: 14) 1 In 1 Cor., Hom. 36: 7. 2 In 1 Cor., Hom. 37: 4. 3 COMM. On 1 Cor., 4: 74: 6-16. 4 Hymns on Paradise. 5 Catechetical Lectures 15. 6 In 1 Tim., Hom. 9. 422 had their household full of harmony and piety. Just listen to the words of Sarah, saying: “After I have grown old , and my (Lord) is old …” (Genesis 18: 12); … Watch how her husband also used to love her and to obey her counsel in everything; … And read how the young men born in their house were so well brought up, that they did not hesitate one moment to put their life in harm’s way, in obedience to their Lord; how they never questioned his decision to go to war against the kings (Genesis 14) 1. (St. John Chrysostom) “Or did the word of God come originally from you? Or was it you only that it reached?” (36) The apostle admonishes the leaders of the church in Corinth, wondering if they thought that their church was the mother church in the world, from which preaching set forth; to have its own system and own ways! … Actually it has become the only church with such confusion and disorder; where some speak with tongues, not for the sake of edification, but for showing off; Others disorderly prophesy; And where some women behave with haughtiness, raise protests and ask questions for no good reason, etc. … Not being the mother of churches; nor the only one where the apostle preached, it is befitting of it to do better than that, and to be in harmony with the rest of the churches. “If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord” (37) If anyone thinks that he is under the guidance of the Holy Spirit, and that he is capable of teaching according to the counsel of God, and in the proper spiritual way; let him acknowledge that the things which I write to you are the commandments of the Lord, which they should keep and obey. What he writes are not the product of his eloquence, nor of his own mind. “But if anyone is ignorant, let him be ignorant” (38) As I write the commandment of the Lord; he who chooses to disregard my apostolic authority, I leave him to his ignorance, to bear the consequences of his stubbornness and opposition of the truth. “Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues” (39) This is the summary of the whole chapter, and the goal of writing it. The apostle asks them to desire earnestly and with zeal, to prophesy; and not to forbid the speaking with tongues, if it is for the edification of the holy congregation. Notice how until the end, although he discerns between the two of them: prophecy and speaking with tongues, Yet he ends up saying that one is earnestly desired, while the other should not be forbidden2. (St. John Chrysostom) “Let all things be done decently, and in order” (40) By “decently” and “in order”, he means that everything should be put in its proper place, without any disregard nor exaggeration; Here, the apostle, as far as order is concerned, quotes the military expressions, where order is not an option; for any looseness or shaking in the military order may lead 1 In Ephes., Hom. 20. 2 In 1 Cor., Hom. 37: 3. 423 to the collapse of the army, and the loss of the whole state…. So it is the case in the church. Nothing edifies like good order, peace, and love; And nothing destroys like the contrary; not only in the spiritual issues, but in everything else1. (St. John Chrysostom) 1 In 1 Cor., Hom. 37: 4. 424 AN ANNEX TO CHATER 14 SPEAKING WITH TONGUES With the end of the era of the apostles, the gift of speaking with tongues almost disappeared. Yet, with the beginning of the twentieth century, there appeared the ‘Pentecostal Movement’ to proclaim the necessity of baptism by the Holy Spirit, who should be certainly accompanied by the gift of speaking with tongues “glossolatia”. What does it mean to speak with tongues? Why did this gift disappear? And is there a need for it in this present time? SPEAKINGWITH TONGUES AND THE SALVATION: The Book of Genesis informs us about the beginning of appearance of several languages and tongues; when humans intended to build for themselves a tower with its top in heaven; not that they longed for heaven, but to escape from God, who confused their language, and scattered them all over the earth (Genesis 11: 7); and diverse tongues came to appear, as a sign of the division of mankind and non-unity. … And when God intended to set out of the Gentiles a holy church, the One Body of Christ, He did not cancel the tongues, but granted His disciples on the day of the Pentecost the gift to speak with the tongues prevailing at that time; so that all would receive the “one faith”, and enjoy the new heavenly life, to sing together with the apostle: “God raised us up together, and made us sit together in the heavenly places” (Ephesians 2: 6). The gift of speaking with tongues appeared with the birth of the church on the day of the Pentecost (Acts 2: 1-13), when the disciples were given the gift of speaking languages they have not learned before (Acts 2: 4, 6, 8, 11), by which they could relate to their listeners in their own tongues (Acts 37: 2), according to the promise of the Lord Christ Himself (Mark 16: 17). On another aspect, when the apostle peter gave his first speech in his own Galilean tongue, he was understood by all; as though the Holy Spirit has done an instant interpretation into the tongue of everyone present. The Holy Spirit presented two gifts: The first, according to St. John Chrysostom, was that every disciple was given the language of the field where he was appointed to preach1; And the second, according to St. Augustine2, was that every disciple was given by the Holy Spirit, on certain times, the possibility to speak in the tongue of the people he happened to encounter, proclaiming that the catholic church embraces all THE NEED TO SPEAK WITH TONGUES: (1) For the apostles, this gift was not for the sake of showing off; as, according to the Holy Scripture, our Christ came “not to quarrel nor cry out, nor will anyone hear His voice in the streets” (Matthew 12: 19); and He granted His church His fiery Spirit to ignite the hearts with the fire of divine love, by the spirit of meekness and humility, that all work, not in appearances of showing off, nor speak with gibberish strange tongues, but in a tranquil, balanced, and wise way of life. 1 In Acts. Hom. 4. 2 City of God 18: 49. 425 On the day of the Pentecost, everyone of those present heard his own language in which he was born (Acts 2: 8). Because the Holy Spirit gave the apostles understood human tongues, all glorified God. (2) Shutting themselves off, concerning faith, the Jews opposed the translation of the Holy Book to the Greek language, the universal language at that time; and demanded from the Proselytes to worship in their language alone; as though heaven, itself, itself speaks it and nothing else. Therefore it was befitting for the Gentiles to hear their languages from those who have not learned it, as a confirmation to them and to the Jews, that the gate was wide open for their salvation; hence the apostle says: “Therefore tongues are for a sign, not to those who believe, but to unbelievers” (1 Corinthians 14: 22). St. Erinaos described the day of the Pentecost in his work ‘Against heresies’, saying: [That Spirit, according to Luke, dwelt, on the day of the Pentecost, upon the disciples after the ascension of the Lord, presenting them with a power to draw all nations to the entrance of life, and to open a new era; by which everyone in diverse tongues, praised God. The Spirit brought forth the distant tribes to unity, and presented the firstfruit of all nations to God the Father]. (3) The Holy Spirit granted the church the language of spiritual love, and the unity of faith, honoring the actually distinct tongues, and the diversity of cultures. (4) As the New Testament have not been yet collected and written down, the Holy Spirit comforted and edified the church through the gifts of prophecy and tongues, with their interpretation. WHY DID THE APOSTLE PAUL, AND NO ONE ELSE, CARE FOR THAT PARTICULAR GIFT? (1) Being the apostle to the Gentiles, and this gift concerns opening of the gate of faith before them, he was committed to deal with it. (2) As the Corinthians abused this gift, and turned it from a gift to edify the soul into boasting, haughtiness, and confusion, that is why in dealing with it he followed the following system: a- Talking about the spiritual gifts in general (1 Corinthians 2), he put the gift of speaking with tongues at the bottom of the list (12: 10, 22); confirming the importance of all those gifts, with no boasting nor haughtiness, saying: “Seek what is for the edification of the church”. b- To destroy their boasting, he ended his previous talk proclaiming the superiority of the edifying love over the other spiritual gifts, by saying: “But earnestly desire the best gifts, and yet I show you a more excellent way” (1 Corinthians 12: 31). c- He started his talk about love by destroying the abuse of the gift of speaking with tongues, saying: “Though I speak with the tongues of men and of angels, but have not love, I have become as sounding brass or a clanging cymbal” (1 Corinthians 13: 1). Notice here that he did not stop at speaking the languages of humans, but said that even if man utters the language of angels, which is not an actual kind language with voice and sound waves, for the angels have no larynx nor vocal cords, but it is the tranquil language of the holy spirits; As though he says: Even if you reach what is heavenly without love – which is impossible, you will still be in the sight of God, just noisy creatures. 426 d- Lest they may think that he belittles the value of this gift because of feeling inferior, he says: “I thank my God I speak with tongues more than you all” (1 Corinthians 14: 18). SPEAKING WITH TONGUES IN CORINTH: The gift of speaking with tongues has so turned from being a gift for the edification of the church, to a serious problem that threatened the faith of the church, that the apostle Paul was committed to write about it in some detail: (1) According to St. John Chrysostom, There were two categories in Corinth, of those who had this gift: The first category was those who had it as a tool to edify the congregation, and to draw the Gentiles to faith; And the second category was those who practiced it as ademonic work, who used to utter vague gibberish words, and sometimes even words of blasphemy against the Lord Christ – a phenomenon known among the ancient Greeks, as testified by ‘Phogil’ the Roman Poet (70-21 B.C.) in the poem of Eliad1. (2) Some scholars believe that the pagans had such hysterical reactions during their worship; and they got to curse their gods to make that spirit forsake them. That is what happened in the church of Corinth, where some blasphemed against the Lord Christ, saying: “Jesus is accursed” (1 Corinthians 12: 3). (3) Because the Corinthians fell into pride, for getting the gift of speaking with tongues, and thought that they have risen to a high spiritual status; the apostle put this gift at the bottom of the list of gifts (1 Corinthians 12: 28); and proclaimed a more excellent way, namely love (1 Corinthians 12: 31; 13: 1). (4) Amid that deadly competition, the Corinthians created an atmosphere of confusion in the church (1 Corinthians 14: 23); uttering gibberish words, crying out with high screams; and looking at those with quiet meek spirit with scorn, considering them, spiritually not good enough to to get such a gift; something that was bad for the mentality of the later. (5) The appearance of a spirit of envy and jealousy among the worshippers, who sought more of such gifts for the sake of vain glory. (6) The apostle instigated his people, not to seek more of such gifts from God, but rather to seek greater gifts; namely, faith, hope, and love (1 Corinthians 13: 1, 13). THE POSITION OF THE APOSTLE PAUL IN THIS CONCERN: In chapter 14 of his first epistle to the Corinthians, the apostle Paul set certain measures and conditions for this gift, of which are the following2: “… that the church may receive edification” (5); “Even so, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel” (12); and, “Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation; let all be done for edification” (26). “Unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. There are, it may be, so many kinds of languages in the world, and none of them is without significance” (9, 10). 1 Hoking: speaking in Tongues, p. 114. . القمص زكریا بطرس: التكلم بألسنة، 1984 ، ص 43 .31- 2 القمص زكریا بطرس: التكلم بألسنة، 1984 ، ص 52 427 “Tongues are for a sign, not to those who believe, but to unbelievers” (22). “Let all things be done decently and in order” (40). “If the whole church come together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?” (23). “If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret” (27). Which means that in case there are strangers in the meeting, only two or at the most three of those with the gift of speaking tongues, should speak the language understood by the strangers present, and an interpreter will interpret what they say for the benefit of the congregation, and to help them judge with the spirit of discernment. This gift should be practiced with the spirit of discernment (1 Corinthians 12: 10), which is not given to all as a sign of being filled or baptized by the Spirit, but for the goal previously mentioned to be realized. HAS THIS GIFT BEEN SUSTAINED IN THE CHURCH? From the talk of Tertullian in the second century A.D., it is clear that this gift was not present in his days. Militiades, as well, writing against the Montanian heresy, exhorted them to stop uttering words that are not understood, when the gift of speaking tongues got mixed up with that of prophecy…. Now, why did all testimonies by the fathers came to confirm the disappearance of that gift? 1- The gift has already realized its goal, by receiving the Gentiles into faith. 2- Claiming by some sects of the twentieth century, that speaking with tongues is the only sign of what they call the ‘baptism of the spirit’, contradicts the apostolic view: [The International Pentecost Convention 5 / 31 / 1912], that puts it at the bottom of the list of spiritual gifts. 3- The use of such hysteric reactions by those contemporary sects, contradicts with the calm and meek Spirit of Christ. 4- The use of vague words that someone or other claim to understand, and pretend to interpret, contradicts what came in 1 Corinthians 12: 10, concerning the presence of the gift of discerning the spirits (1 Corinthians 12: 10) to judge the authenticity of the gift. 5- This specific gift was specifically given by the Spirit for the sake of drawing the Gentiles to faith; While what these sects practice tend to divide and split the church instead of uniting it. 6- Those recent movements that appeared in the beginning of the twentieth century, being connected to the speaking of tongues; as an ecstasy, during which man utters vague words and practices serious mental reactions; having mixed that gift as an edifying spiritual work with some reactions practiced by certain non-Christians1; These extremes have led some scholars to proclaim other contradictory extremes of their own, saying that the gift of speaking with tongues, said to happen on the day of the Pentecost, was no more than a symbolic story, aimed to represent the truth of the work of the Holy Spirit to overcome the deep dissensions between humans, including that in tongues2. 1 Alan Richardson: A Dictionary of Christian Theology, SCM 1976, p. 132. 2Alan Richardson: A Dictionary of Christian Theology, SCM 1976, p. 255. 428 AN APOLOGY BY SOME PENTECOSTALS: The tongues of the angels: They depend on the words said by the apostle: “Though I speak with the tongues of men and angels” (1 Corinthians 13: 1); and, “For he who speaks in a tongue does not speak to men but to God, for no one understands him; however in the spirit he speaks mysteries … He who speaks in a tongue edifies himself, but he who prophesies edifies the church” ( 1 Corinthians 14: 2, 4). It is impossible that the apostle meant to say that those with such a gift could utter in the tongues of angels, for the following reasons: 1- Angels have not fallen in the confusion and the diversity of tongues, like that mentioned in Genesis 11; and do not represent nations with diverse languages; or else they would need interpreters among themselves; as well as being deprived of the spirit of unity. 2- Whenever angel speak to humans, it is a condescension on their part to utter our human tongues, for us to be able to comprehend the divine message sent through them. 3- The apostle says: “Tongues will cease” (1 Corinthians 13: 8). If he included in that the said tongues of the angels and the heavenly creatures, Will the angels cease to communicate among themselves in eternity? Some were given to pray in a certain language like Farsi or Latin, to confirm to all that God has, not only opened the door to preaching, but also to worshipping, in true existing diverse tongues. There is nothing as one single language for worship, as was assumed by some Jews. On another aspect, the apostle confirms the need of the one who prays to understand what he prays and what he sings; saying: “For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. What is the result then? I will pray with the spirit, and I will also pray with the understanding” (1 Corinthians 14: 14, 15). THE LANGUAGE AND THE DANCES OF THE SPIRIT: Some Pentecostals believe that speaking with tongues is an experience of the spirit, like a shining of light that could not be photographed by a camera with a strong flash An experience of the spirit, to be practiced, yet could not be described; expressed by vague words, dances, and dreams by the subconscious1. For that, they quote certain historical episodes, like when St. Pachom, the founder of the system of fellowship in monasticism, spoke with languages he did not learn2; And the talks by the fathers, specially the hermits, concerning having a condition of heavenly vision. This could be rebutted as follows: 1- The ecstasy of the spirit or the so-called dances in the stories of the saints, is an expression of a hidden inner exultation, yet without any hysterical body movements. They are nothing but an opening of the heart on heaven. 2- The high spiritual life of the saintly fathers is a hidden mystery, that was sometimes revealed through their disciples, and is not a kind of showing off among the congregation. 1 D. Christie Murray: Voices the Gods, Speaking in Tougues, 1978; Westminister Dictionary of Christan Theology, p. 225-226. 2 M. T. Kelsey: Tongue Speaking, 1968, p. 38. 429 3- What happened with St. Pachom was with a divine ordinance and wisdom. As when his monastery started to include monks of diverse nationalities, the Spirit granted him the tongue to talk to a specific party; which was an actual and true existing tongue. It also came that, when one of the Roman elites came to St. Maccari and wished to talk to him secretly, without the presence of an interpreter for the sake of secrecy, the Saint prayed, and God granted him the ability to talk in the tongue of his guest, as though he was born in it. And a message from the church of Smyrna called ‘The martyrdom of polycarp’, mentioned what happened with the elderly Bishop in the year 155 A.D. when the soldiers who came to execute him gave him the permission to pray. Filled with the grace of God, he stood to pray incessantly for two full hours in the tongue of those soldiers who were utterly astonished. 430 AN INSPIRATION FROM 1 CORINTHIANS 14 GRANT ME THE TONGUE OF LOVE TO SING TO YOU BY THE SPIRIT AND BY THE MIND Grant me the tongue of love! My heart search for my brethren, and for You, O Love! To follow love, and to strive to ignite Your gifts to me! Not to think, nor talk, nor work, except by love. You have granted Your early church the gift of speaking with tongues; To open by Your love, the doors of hope before the Gentiles. Open my heart, for everyone to find a place in it. I do not seek a gift for mere showing off. But I seek love that let me enter into the hearts, even of my adversaries. By love, teach me to pray by the spirit, as well as by the mind. And to sing to you by the spirit, as well by the mind. To become in harmony with my brethren in worship. That we all partake of it with understanding, and spiritual wisdom. That, in my worship, by love, I can bring forth every man to you. That I be rejoiced in his salvation, and his glory of having a fellowship with You. Grant us all to worship You together with the spirit. To worship You with an understood tongue, for our mind to share it with our spirit. To worship You with the spirit of tranquility and order. As You never cried out, nor let Your voice be heard in the streets. Being God of Order and not of confusion. Grant us the church, the icon of heaven. From which joy would never be taken away Which perpetually exult and rejoice in the repentance of sinners. Which perpetually work on the return of every soul to You. Which prepares every man to bear Your image. And to get filled with hope for the day of his eternal wedding. Grant me and my brethren the spirit of love and wisdom. So that our worship would be in harmony with our behavior on the way of Your love. So as to enjoy the heavenly life.
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