Tongues:

A Biblical View

By Ovid Need, Jr.

Chapter One
Secular History of Modern Tongues.

Observations

It seems as though we are being bombarded with the charismatic movement everywhere: on the job, from our friends and neighbors, and via the media. Due to Mr. Baxter's exceptionally good introduction to this movement, I will paraphrase what he says: 1

Because the Charismatic movement is experience-oriented, it adapts itself very well to the electronic show place; there is always a smiling Johnny Carson style host; audience involvement is encouraged; applause and phone banks are shown and heard; viewers are urged to phone in their requests for prayer or counseling or to tell of a miracle; there is an air of excitement and activity; it is kept very up-beat; the guests are as varied and prominent as possible, and the music is a cross-section in taste. Everything is joyful, intense, emotional and studiously child-like; AND IT WORKS. "Funds" flow in like water, but is it spontaneous? Is it a movement of God or a result of man's production and organizational genius?

Furthermore, Mr. Baxter gives a good statement by one whose sympathies lie with the Charismatic movement: "The movement is man-inspired, if not man-made;" it "cannot claim complete spontaneity." Thus, even those within to the movement admit that it is not a spontaneous movement of the Spirit of God; it is man-induced.

In living rooms across America sit confused people who, by the means of the electronic media and an exceptionally good advertising campaign, are bombarded daily by this movement with its big churches and beautiful facilities; it looks and sounds exciting when contrasted with their dull day to day existence. Those who are watching or listening wonder, "Could this marvelous exciting experience be for me also?" And they send their money in, hoping they can become part of it.

Its beauty

The beautiful packaging and excitement ensnares sincere born-again Christians, but what are they getting into? Is this movement making its huge inroads into good Bible-believing churches because God's people don't know the Scriptures or because they want something that makes them feel good (and this does make one feel good)? Furthermore, if one attempts to say anything against this movement, he is accused of sinning against the "Holy Ghost." But is he?

Those promoting this movement can "tie most Christians up in knots" with the few Scriptures they know; they can emphasize the emotional things of God's word, yet many times the total of God's law-word and His requirements upon His people are completely unknown to them. Many "Charismatics" can quote Acts 2 and 1 Corinthians 12, 13 & 14, but if one tries to question them concerning 2 Peter 2:1-3; Exodus 20 or Deuteronomy 27-31, he gets little response. Of course, this characteristic is not unique with Charismatics; most Christians are well studied in their "pet" doctrine while almost totally ignorant of God's total law.

Along with the rise of the "Charismatic experience oriented" movement is also a rise in occult, witchcraft, Eastern mystic religions and a "myself" oriented Christianity in general. If tongues were actually a sign of being "filled with the Holy Spirit," then these ungodly things would be on the decrease as the "gifts" increase. Generally, in both Charismatic Christianity and Eastern religions, there is a "turning in," a dealing with and satisfying of "my emotions," "my feelings" and "my self." The emphasis of modern Christianity (Charismatic in particular) and Eastern religions is on the individual's experience rather than upon the word of God.

Europe

It is important that we understand some historical background so we can see where we are and why it has influenced some of our major doctrines. Therefore, at this point we will cover a brief history of the current day Charismatic movement. Since "the gifts" as we know them first appeared in Europe, we will start with their European appearances and trace them into the U.S.

From the death of the Apostle John (about 100-110 A.D.) to the early 1800's, there was only one other instance in church history of this type of movement. The outbreak occurred under the teachings of Mon- tanus about 156 A.D., while Polycarp, a disciple of John, was still alive and pastor at Smyrna. The "supernatural" outbreak occurred even though Polycarp said the gifts of the apostles had ceased. (It was carried on by two women who left their husbands to follow Montanus.) The early church completely rejected Montanus' teachings and the phenomena ceased. 2

"The gifts" remained silent until the early 1800's and Edward Ir- ving. By the age of sixteen, Irving was a licensed Presbyterian minister (1815) with an M. A. Degree from Edinburg University. 3

Also about this time another man named John Darby came into prominence; he was a founder of the Plymouth Brethren movement and counts many famous men as his followers, including C.I. Scofield. Darby was ordained an Anglican priest at the age of twenty (1826), having graduated from Trinity College at the age of eighteen. In 1825, a group of people had become completely fed up with the dead formal Protestant Church of Ireland and England; therefore, in the town of Plymouth, they started home Bible-study and prayer groups. Darby, also disenchanted with the Anglican Church in Ireland, started meeting with these groups in 1827. Their first project was to attack the deadness and formalism of the organized Anglican Church and the corrupted ordained ministry. These groups adopted the name Plymouth Brethren after the town where they were organized, Plymouth. 4

Until the time of John Darby there was no dispensational teaching as we know it today other than what was taught by Marcion in the middle of the second century A.D. This was also dealt with as a heresy by the early church. 5

In 1826, a wealthy banker Henry Drummond sponsored a series of prophetic conferences at his villa at Albury Park, England (1826- 1830). Irving came to these meetings and presented his prophetic views which included his views of the renewal of "the gifts." At the Albury Conference, he heard of a charismatic revival of "the gifts" which had broken out in Ireland and became ecstatic. From the Albury Conference, there was a delegation sent to investigate. In addition, throughout the fall of 1830, there were prayer meetings held in private homes in London seeking an outpouring of the Holy Spirit. One of these homes was the home of J.B. Cardale, the leader of the delegation to Scotland to investigate the charismatic revival, where the first known case of speaking in tongues in England occurred. A short time later the Cardales joined Irving's church (Incredible, pg. 28).

The "tongues and prophesying" soon became a regular occurrence in Irving's Presbyterian Church. The trustees responded by voting and locking him out of the church. Undaunted, he went down the street and started his own church, The Catholic Apostolic Church. It was after his tract that his home church (Presbyterian) voted to withdraw his ordination. He was so convinced that his doctrine of Christ's nature was correct that the vote devastated him and he died shortly thereafter.

The 1830 charismatic revival investigated by the Cardales in Scotland was at Port Glasgow. It was Margaret McDonald's "word of prophecy" which, for the first time in church history, divided the second advent of Christ into two parts: the "rapture of the church" (her vision has since become known as the "Pre-trib rapture of the church"). Margaret's friend, Mary Campbell, was the first person to speak in unknown tongues, Sunday evening, March 28, 1830, and Margaret's brothers spoke in unknown tongues on Friday, April 6, 1830. Then Margaret herself spoke in unknown tongues from her sick bed, "With her word of prophecy" (Ibed, pgs. 52-56). About two months later, one of Margaret's older sisters wrote to Robert Norton of Margaret undergoing another "outpouring of the spirit" followed the same day by her brother James' endowment of the spirit and Margaret's "supernatural" healing from her illness. Her recovery made her a much sought-after speaker.

Observe: 1) 1828, Irving felt the apostolic gifts were for the present age. This idea was not new with him; the early church had dealt with it as heresy. 2) Irving was involved in the Albury prophetic conference in England. 3) To this conference came the word of the charismatic revival in Port-Glasgow, Scotland, where the McDonalds were speaking "the word of prophecy," tongues and healings. As was Irving, the McDonalds were a Presbyterian family. 4) A delegation headed by Cardale is sent from the Albury Conference to in- vestigate "the outpouring" at Port-Glasglow. A group of people in Irving's church spends the fall of 1830 seeking the same "outpouring." 5) Cardale's wife speaks in tongues; the Cardales join Irving's church. 6) Because of Irving's views concerning the nature of Christ and of the "gifts," his Presbyterian Church locks him and his followers out. 7) Irving starts his own church, The Catholic Apostolic Church, which, with its continued emphasis on tongues, exists to this day.

Also at the Albury Park meetings was the wealthy widow, Lady Powerscourt. Her increased interest in prophecy caused her to establish her own prophetic meetings in her home, Powerscourt House, Dublin, Ireland (1830's) (Ibed, pgs. 26-36). John Darby (a founder of the Plymouth Brethren), with his dispensationalism, became the leader of these meetings.

Irving had received hand-written copies of Margaret's revelations and Darby, upon hearing of what was taking place, had visited her per- sonally in her home (Ibed, pg. 196). (Irving also held the idea that disease was a sin and that no man with faith in the Lord should be overpowered by it. We see this doctrine still around today.) Therefore, in addition to Darby's dispensational views, he also brought with him to the Powerscourt meetings Margaret's word of prophecy concerning the "secret Pre-trib rapture" which came out of her revival of the charismatic gifts of tongues, prophecy and healing.

(Irving said of his movement: "This outpouring is known in Scriptures as the latter rain... (Charismatic Gift of Tongues, pg. 117. In reference to this, please check Paul's words of Acts 14:17, where he identifies Christ as the latter rain which brings forth fruit in its season, filling our hearts with good and gladness)." There is so much more which took place in Irving's Apostolic Church which is still with us that we can't even begin to go into it. From its humble beginnings with Irving, the movement went world-wide. Irving passed off the scene, but Darby was around for many more years. Darby came to the U.S. [1877] promoting the prophetic views which he acquired from McDonald and Irving, but being a lawyer, he knew better than to reveal the origin of his theories. 6

The U.S.A.

Now let's trace "the gifts" in the U.S. Pastor George Gardiner 7 picks up the history of the movement from the late 1800's when the preaching in the U.S. had become very dead. In 1896, a Southern Baptist preacher in N.C., Richard Sparling, said the first century gifts were now back in the world. Out of Sparling's revival came the Thomplison Brothers, founders of the Southern Church of God whose college is now on the old Bob Jones campus (Lee College). No doubt it is only a consequence that Sparling came to his conclusion just after Darby's visit to the U.S.

In 1901, there was a small Bible college in Topeka, Kansas, named Bethel Bible College, operated by a man named Charles Parham (in trouble most of the time). Mr. Parham encouraged his few students to try to find gifts which were now being restored. On Jan. 1, 1901, a young lady named Angus Ausman went into the prayer tower and came down after midnight saying that she had received the first century gift of the baptism of the Holy Spirit and had spoken in tongues. Soon the whole student body became involved and began to spread the "good news" across the country. The word spread to Houston, TX, to a black Nazarene evangelist named W.J. Seymore, who was caught up and "received the experience."

Seymore ended up in Los Angeles at a Nazarene church on Bonny Bray Street where he opened his meeting by giving the testimony of his experience. Although the elders of the Nazarene church closed the meeting, wanting nothing to do with this, the congregation was very interested; Seymore and the people went down the street to a closed up Methodist church on Azusa Street, opened it, and he preached his experience. This is still widely known and talked about in Charismatic circles as the "Azusa Street Revival." The meeting went on for years as people came from all over the world while the "word" of the renewal of "the gifts" spread, and there were many strange things which took place in this meeting. In fact, there is not one thing taking place today different from what took place in the late 1800's and early 1900's in these meetings (This is adapted from George Garner's tape series).

From 1907-1940 there was a rapid growth in the Charismatic movement but very little unity; it was badly split and divided among themselves. Some believed that one must receive Christ then tarry until baptized with the Holy Spirit; others believed one is saved first then must be entirely sanctified because the Holy Spirit would never indwell a life not entirely sanctified; still others believed that one must be saved and then baptized in the name of Jesus in order to be fully saved, and then later, one could be sanctified and thus ready for baptism in the Holy Spirit.

In Detroit, a lady named Mrs. Beal started a work handing out "spiritual gifts" enmass, including the gift of sending people to hell and speaking in the unknown language (unknown to the speaker) of whatever country one happened to be in. These meetings sometimes went on for days with no breaks for food or rest. As a result, some folks suffered nervous breakdowns and suicides, but there were thinking people who saw there was something wrong with all of this, and the movement began to decrease in numbers.

After WW II came tent meetings and Oral Roberts with his followers, one of whom was a very important man to the movement, Damus Shacarian. He came from a very rich family in California, had been involved in the Azusa St. Revival, and was the "set-up" man for Oral Roberts in the 50's and 60's. The timing was perfect for an exciting, experience-oriented religion: it was right after the war with much social unrest (comparable to the time of Richard Sparling and the Bethel Bible College), dead churches and a great spiritual hunger. Damus saw the opportunity, so he approached Oral Roberts pointing out that they were not reaching his (Damus' upper-class) society; they were reaching the older society yet not making any inroads into the established churches. He told Roberts that he had an idea. "Why not," he said, "go around the churches directly to the people, especially to the business community?" Keep in mind that he is talking of reaching people in dead formal churches, tired of getting the "power of positive thinking" messages. Shacarian realized that the deadness was leaving a tremendous vacuum in the land, so he said, "Let's reach this group of people. Let's hire a hotel room, get these business people together, let them have a drink or cigarette if they want to and give them the 'good news' that they can have instant communication with God through the 'Baptism of the Holy Spirit.'" Oral Roberts led their first meeting in L.A. with 21 in attendance. This meeting started "The Full Gospel Businessmen Association," which has financed the whole movement.

The "Holy Ghost" Corrupted

It is important to see that this "Baptism" is offered apart from personal holiness and obedience to every word which proceeds from the mouth of God. Is it any wonder that it has been so well financed as it draws in a vast number of folks who want this "baptism" apart from holiness. (The FGBA uses first class promotion; their publications are slick & beautiful because of their unlimited funding.) These business people went back and talked to other church members whom they brought back to the meetings; the meetings grew, and soon the preachers were affected.

In Mt. Vernon, N.Y., a minister in The Reform Church of America, Herold Breedenson, heard of the movement and became involved. He led the revival at Yale with Protestants, Catholics, Jews, infidels and agnostics in attendance; they all had the same experience of speaking in tongues. The Charismatic cry is, "all people and denominations are involved in this movement," and in a broad sense, they are.

Wheaton College, in its "Spiritual Emphasis Week" several few years ago, brought back a former professor to speak, Dr. Gorden. In his remarks he said, "I am a committed, practicing Charismatic," and for a week at Wheaton, he preached this to the student body.

Consider the unholy unity.

The Charismatics are no longer called "Holy Rollers;" their long dresses are gone, and they are now the "in-crowd," all inclusive and beautifully packaged. Furthermore, the movement looks real, appeals to the flesh and equates gain with godliness; Paul clearly tells us how to respond to those who promote this doctrine (1 Tim 6:5). Yet there is a desperate problem: people who make no profession of God or Christ (even deny His deity) are receiving the "Baptism of the Holy Spirit" with speaking in tongues. Can this be the Holy Spirit as revealed in God's Holy Word?

In 1973, at Notre Dame University, Cardinal Suens of Belgium said that since he had received the experience of the "Baptism with speaking in tongues," his allegiance to the holy father as the one Vicar of Christ in the world had been strengthened, his appreciation of the Mass as the sacrifice of Christ had been heightened and he saw in the movement the heads of all churches uniting together and coming back to the Mother Church. How can anyone who knows Scripture even remotely agree with Suens?

In this movement, we see all Bible doctrine laid aside as the common ground for unity, replaced with a common experience (2 Jn 10); there are numerous quotes by people involved in this movement calling "common experience" the ground for unity regardless of the doctrinal stand of those involved (I Jn. 2:20-26).

Conclusion for us

What can we learn from this movement? First, enjoy our liberty in the gospel. Have we surrounded the genuine good news (salvation, freedom, &c.) with so much ceremony that we have taken the enjoyment out of it? In Romans 6:17, Paul discusses three areas: obeyed.. will and action; from the heart.. emotions, and form of doctrine.., the mind. God has given us a will, emotions and mind; He wants all three areas saved and serving Him. We need to learn to honestly praise the Lord. The sad-faced people who claim to have the truth would be enough to drive anyone to anything with some excitement in it, regardless of the Scriptures. Second, we must learn to accept Scripture over experience; we must learn to examine all things in the light of all Scripture. Third, we must learn to look past the glamour of personalities. Far too often, behind "charismatic" personalities lies some very greedy folks. One of Oral Roberts' former employees said of Mr. Roberts, "It's hard to save souls from a Rolls," making one wonder about the motivation.

We need to learn to praise the Lord and to enjoy our freedom in Christ from sin and guilt, but we must avoid being carried away by some experience. When folks set out to look for a good emotional experience over doctrinal soundness, they will find it from the wrong source.

1. Charismatic Gift of Tongues, pgs. 123-4. Back

2. See The Encyclopedia of Religion and Ethics, J. Hastings, 1915, Vol. VIII, pgs. 828-831, for a complete treatment of Montanus. Also, Schaff's History--, Vol. II, pgs. 415-427. Back

3. The Incredible Cover-up, pg. 27, by Dave McPherson. Logos Books. He became a well-known preacher in London, drawing thousands to his prophetic conferences (1826-1833). His congregation grew so much that he had to build a new church in 1827. As early as 1828, Irving had decided that the spiritual gifts of the apostolic age really belonged to the church of all ages and that they had largely disappeared because of a lack of faith. (He has been called "The father of modern Pentecostalism." Ibed, page 28.) In 1833, Irving wrote a tract asserting that Jesus had a fallen nature kept in control by the Holy Spirit; shortly after that tongues broke out in his congregation. Heresy proceedings were started against him and he was removed from the pastorate in 1833. He died shortly thereafter in 1834. See The Incredible Cover-up. Back

4. A note in passing: Darbyism is another name for dispensationalism. Back

5. Five Books against MARCION. The Ante-Nicene Fathers, Vol. III, pgs. 269-475, Eerdmans. Back

6. Incredible, pgs. 78-79. See our Darby vs The Baptist. Back

7. Tape #1, History of the Charismatic Movement. Back