I grew up in an Protestant Charistmatic church that believed in speaking in tongues. Much later, I was surprised to learn that some Catholics do it too. But what is it?

Let’s see what the Bible and has to say…

Speak in Tongues Bible Verses: #

- Acts 2:4 #

All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

This is the first time the Bible mentions it, on the day of Pentecost. Jesus’ deciples recieve the Holy Spirit and suddenly speak in new languages. It’s clear that the ability came from God, and they hadn’t learnt these languages.¹ It also sounds like there were all doing it.

- Mark 16:17 #

And these signs will accompany those who believe: by using my name they will cast out demons; they will speak in new tongues.

Some interpret this to mean that every Christian will speak in tongues. But it might not mean this—St. Ambrose didn’t think so.²

Who are the signs for? They are for people who do not believe.³

- Acts 2:11 #

Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.

We learn here that they are real languages. I also find the phrase “about God’s deeds of power” interesting; whilst speaking in tongues, they were praising God.

- Acts 10:45-46 #

The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on Gentiles for they heard them speaking in tongues and praising God.

They recognised they had received the Holy Spirit because they spoke in tongues. This time, speaking in tongues was a sign for other believers, showing them that gentiles should be baptised too.⁴

- Acts 19:6 #

When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied.

Here, the evidence is tongues and prophesying. In my opinion, this contradicts those who claim that tongues is the only proof of receiving the Holy Spirit.

- 1 Corinthians 12:28 #

And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues.

This implies that only those “appointed” speak in tongues. Perhaps Paul places tongues last in the list because the Corinthians boasted about how much they do it.⁵

- 1 Corinthians 12:30 #

Have all the gifts of healing? Do all speak with tongues? Do all interpret?

The rhetorical answer is clearly “no”. This shows that not everyone is supposed to speak in tongues. If everyone had the same gifts, then we wouldn’t need each other.⁶

- 1 Corinthians 13:1 #

If I speak in the tongues of men and of angels, but do not have love, I am a noisy gong or a clanging cymbal.

Many assume this means that angels have their own language. However, “tongues of angels" instead refer to the different human languages that arose at Babel. This is based on Deuteronomy 32:8, which in the Greek tradition says that God set the boundaries of the nations “according to the number of the angels of God.” The angels were assigned to the different nations after their languages were divided, and for this reason Paul could call these human languages “tongues of angels.”⁷

- 1 Corinthians 14:2 #

For those who speak in a tongue do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit.

Because of the words “nobody understands them” some take this to mean they are speaking in a spiritual or ‘heavenly’ language. But they are probably just speaking in human languages that no one around them can understand.⁸ Historically, the gift of tongues was believed to be human languages given by God to help preach the Gospel to foreigners.⁹ To my knowledge, there is no Church Father who taught that tongues include ‘heavenly’ languages.

- 1 Corinthians 14:4-6 #

Those who speak in a tongue build up themselves, but those who prophesy build up the church. I wish you all spoke with tongues, but even more that you prophesied; for he who prophecies is greater than he whp speaks with tongues, unless he interprets it so that the church may benefit. Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I speak to you in some revelation or knowledge or prophecy or teaching?

If they do not understand what they are saying, how does it build them up? St. John Chrysostom argued that God helps them understand, which is how they are built up, but He does not help them explain it to others.¹⁰ Personally, I’m not sure!

What is clear is that the gifts which help others are better than those that just help yourself. Therefore, tongues is a less impressive gift.

- 1 Corinthians 14:13 #

Therefore, one who speaks in a tongue should pray for the power to interpret.

When was the last time you saw someone speaking in tongues also pray for the interpretation?

- 1 Corinthians 14:18-19 #

I thank God that I speak in tongues more than all of you; nevertheless, in church I would rather speak five words with my mind, in order to instruct others also, than ten thousand words in a tongue.

Paul says he speaks in tongues only to show how unimportant it is compared to helping others.¹¹

- 1 Corinthians 14:22-23 #

Tongues, then, are a sign not for believers but for unbelievers, while prophecy is not for unbelievers but for believers. If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your mind?

In what way are tongues a sign for unbelievers? Many argue that they are an evangelistic sign, revealing God’s power to people.¹² But I do not believe this fits with Paul’s last comments about unbelievers being unimpressed by tongues.

An alternative view is that tongues are not a sign that God is revealing something to unbelievers, but instead a sign He is hiding the meaning from unbelievers.¹³ This interpretation is perhaps less obvious, but it fits better with Paul’s last comments.

- 1 Corinthians 14:27 #

If anyone speaks in a tongue, let there be only two or at most three, and each in turn; and let one interpret.

I think this is a practical point from Paul—he doesn’t want all the time taken up with tongues¹⁴—but it also shows that those speaking in tongues can control when they speak it.

Pray in Tongues Scriptures: #

1. Romans 8:26 #

In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans.

I’ve heard some use this as a proof text for praying in tongues. But those who pray in tongues claim to be speaking some sort of language, not “wordless groans”. So, I think this is a stretch.

2. Ephesians 6:18 #

And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people.

This is another verse often used to support praying in tongues. But I do not think it means this. As we’ve already seen, Paul says that those who speak in tongues do not understand what they are saying. How can you make requests and pray for people when you don’t know what you’re saying?

3. Jude 1:20 #

But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit.

If we assume Jude and Paul are on the same page, I don’t believe this refers to praying in tongues. Paul makes it clear this gift isn’t for everyone in 1 Corinthians 12:30, but this instruction is given for all.

4. 1 Corinthians 14:14 #

For if I pray in a tongue, my spirit prays but my mind is unproductive.

This is the only verse which explicitly mentions praying in tongues. But in context with the rest of the chapter, Paul doesn’t make a big deal about it.

Summary #

• Tongues are human languages that the person didn’t previously know.
• It can be controlled.
• Not everyone will speak in tongues.
• When someone does, they are talking about God’s power.
• It blesses the person speaking, but it’s not the most important gift.
• Those who speak in tongues should always ask God for the interpretation.
• It can be a sign to Christians that someone has received the Holy Spirit.
• It is a sign to non-Christians, either of God’s power or that God has chosen to hide His message from them.
• “Praying in the Spirit” probably isn’t the same thing as praying in tongues.

Sources #

¹ Cyril of Jerusalem, late 4^th century, in Catechetical Lectures 17.16 (NPNF² 7:128).

² Ambrose of Milan, (late 4^th century), in On the Holy Spirit 2.13.149–152, especially §§150–151.

³ Apostolic Constitutions, likely 4^th century, in Apostolic Constitutions 8.1.1, in Ante-Nicene Fathers 7:479–480.

⁴ John Chrysostom, late 4th or early 5^th century, in Homilies on the Acts of the Apostles, Homily 24, on Acts 10:44–48 (NPNF¹ 11).

⁵ John Chrysostom, late 4th or early 5^th century, in Homilies on First Corinthians, Homily 32.2, on 1 Corinthians 12:28 (NPNF¹ 12).

⁶ Severian of Gabala, early 5^th century, in On the Holy Spirit, VI, CPG 4188, PG 52:821ff.

⁷ Severian of Gabala, early 5^th century, fragment on 1 Corinthians 13:1, in Karl Staab, ed., Pauluskommentare aus der griechischen Kirche: Aus Katenenhandschriften gesammelt und herausgegeben, Neutestamentliche Abhandlungen 15 (Münster: Aschendorff, 1933), 268.

⁸ Thomas Aquinas, mid 13^th century, in Super I Epistolam B. Pauli ad Corinthios lectura, cap. 14, lect. 1, nn. 814, 817.

⁹ Theodoret of Cyrrhus, early to mid 5^th century, in Interpretatio in XIV Epistolas S. Pauli, commentary on 1 Corinthians 14:2, PG 82:338C–D.

¹⁰ John Chrysostom, late 4th or early 5^th century, in Homilies on First Corinthians, Homily 35, §1, on 1 Corinthians 14:4–6; NPNF¹ 12:209–210.

¹¹ John Chrysostom, late 4th or early 5^th century, in Homilies on First Corinthians, Homily 35.7, on 1 Corinthians 14:18–19 (NPNF¹ 12).

¹² John Chrysostom, late 4th or early 5^th century, in Homilies on First Corinthians, Homily 36.2, on 1 Corinthians 14:21–25 (NPNF¹ 12).

¹³ Ambrosiaster, mid to late 4^th century, in Commentarius in Epistulam I ad Corinthios, on 1 Corinthians 14:22, in H. J. Vogels (ed.), Ambrosiastri qui dicitur Commentarius in Epistulas Paulinas, pars secunda: In Epistulas ad Corinthios, CSEL 81/2 (Vienna: Hoelder-Pichler-Tempsky, 1968), p. 156.

¹⁴ Ambrosiaster, mid to late 4^th century, in Commentarius in Epistulam I ad Corinthios, ad 14:27, in CSEL 81/2, commentary on 1 Corinthians 14.