Glossolalia Phenomenon in Other Religions (Part Five)

By Ekaputra Tupamahu

Theological Significance of Glossolalia

            Basically, this discussion will answer the question what is the theological signification of glossolalia?  Classical Pentecostals tend to believe that glossolalia is the initial physical evidence of baptism in the Holy Spirit.  This view is strongly maintained by Pentecostal scholars such as Robert Menzies, a foremost Pentecostal theologian.  He has written some works in order to explain and defense of this theological position. [1]  However, this position seems to be strongly influenced by the scientific epistemological approach.  Everything must be proven by an empirical fact.  Therefore, one can only say that he/she has been baptized by the Spirit, if he/she speaks in tongues.  .  But, if glossolalia is seen only as the initial physical evidence of Holy Spirit baptism, then perhaps this theology is too narrow.  Glossolalia has more theological significance than simply being initial physical evidence.

T.C. Robinson is Discussing Tongues and the Charismata

T.C. Robinson, of the blog New Leaven, is discussing speaking in tongues and the charismata. Read here and here.

A Historian’s Response: The Oneness-Trinity Dialogue Concludes in Pneuma

Daniel Ramirez of Arizona State University has sent me AzusaRemixed.com this full article that is to appear in the Pneuma Journal (from the Society of Pentecostal Studies) where Ramirez summarizes his views on the now concluding Oneness-Trinity dialogue: ‘A Historian’s Response’. You can access the full article until December 13th.

As for the rest of the findings that will appear in Pneuma you will need to buy a hard copy or if your university/seminary library has a portol you can access it there.

Agne Nordlander on the Holy Spirit in Romans 8

The following series of lectures explores the role and work of the Holy Spirit according to the Apostle Paul in Romans 8:1-4; 5-13; 14-17; 18-27; and 28-39. The series is delivered by Agne Nordlander, the professor of Systematic Theology at the University of Uppsala: click here.

Glossolalia Phenomenon in Other Religions (Part Four)

By Ekaputra Tupamahu

Some Theological Foundations

How can we explain this reality that we, Christians, have a common experience with other religions?  Once again, perhaps it is theologically too narrow if we just simply say that they are all from demons and Christian experience is from God.  Therefore, in the next part of this essay we should lay down some theological foundations in order to give an alternative answer to this problem.  They will be discussed one by one. 

 

1) General Revelation

First, even though some theologians reject it, generally Christians believe in the necessity and the existence of general revelation or natural theology.  General revelation[1] can be understood as an act of God to make Himself available to all humans (Romans 1:18–22).  God reveals himself to all mankind regardless their nationality, language, or religious background, etc.  It is an universal work of God. Thomas C. Oden, a professor of theology and ethics at Drew University, argues,

There is indeed a textually-defined, consensual, classic Christian teaching of general revelation. This can be demonstrated textually by presenting the evidences of consensuality in the interpretation of those key sacred texts upon which all agree that a Christian doctrine of general revelation must be grounded.[2]

In regard to this discussion, it is well to note the well-known debate between Emil Brunner (in his book Natur und Gnade) and Karl Barth (in his reply to Brunner: Nein) on natural theology.  Karl Barth, the father of Neo-Orthodoxy, does not leave any room for natural theology in his theological system.  Barth argues that God cannot be known through His creation apart from Christ.  God is only known through Jesus Christ.[3]  Barth’s rejection of general revelation, of course, is derived from his Christocentric theology.  Brunner, in contrast to Barth, maintained that God does reveal Himself in the creation at the present time.  Brunner believes in the concept of general revelation.  Barth entitled his book Nein (German: No!), because he wanted to say to Brunner that he is wrong, there is no such thing as general revelation.  Perhaps this is the greatest failure of Karl Barth and it eventually leads him to a position against other religions.  Perhaps this is the greatest failure of Karl Barth that eventually led him to a position against other religions.  Clark Pinnock says that Barth did that because Barth did not have enough knowledge about other religions.  One day when Barth was asked if he knew a Hindu, he said that he did not have to know one in order to be sure about the status of his religion.[4]  Besides Pinnock, many other scholars have criticized Barth’s theological conviction.

            James Dunn, a biblical scholar from Britain, argues that in the Old Testament there is a strong theological tension between particularism (God of Israel) and universalism (only one God).  Israelites believe that God, the creator of heaven and earth, is exclusively their God.  At the same time, it is evidential that God also works within pagan nations.[5]  This idea of universalism in Jewish theology is parallel to Christian idea of general revelation.

General revelation provides insight for us to see the presence and the active work of God outside Christianity.  This means that we have to be open to the possibility that God is working among non-Christians. “If Christianity is not critically open to the voice of God within creation and culture, which therefore includes religions, then Christians will fail to be faithful to God!”[6]

 

R.T. Jones Against Cessationism

There are a lot of talking points found in the debate between charismatics and cessationist regarding the gifts of the Holy Spirit, but the testinomy-from-experience arguement is one of the hardest to accept as well as reject (the subjective element cuts both ways). R.T. Jones, a pastor and TEDS student, gives his reasoning for believing that prophecy still functions in the church today in this post titled “Why I Believe Prophecy has Not Passed Away“.

Pentecostal-Biblical Theological Articulation

Jim Darlack of Old in the New has pointed out an interesting series titled ‘6 Problems in Pentecostal Biblical-Theological Articulation‘ by David Hymes of Asia Pacific Theological Seminary from his blog Hebrew Scriptures and More. Hymes takes on problems like anti-intellectualism, dispensationalism, and so forth as relates to how this all influences Pentecostal theology.

Glossolalia Phenomenon in Other Religions (Part Three)

By Ekaputra Tupamahu

Glossolalia in the Modern Age

            Many traditional Christians today are shocked by the experience of glossolalia in Pentecostal churches.  Some are very critical of it.  However, glossolalia in the modern age is not only experienced by Pentecostals but other religions experience the same thing as well.  Harvey Cox, an outstanding Protestant theologian today, says that students in comparative religion studies discover that glossolalia occurs also in other religions.  He states,

Such vocalizations [glossolalia], as they pointed out, occurs in a wide variety of religions, as anyone knows who has listened to Tibetan monks chanting their double-basso drones, or Hindu holy men intoning in their characteristic nasal whine, or the moans and cries and exclamations one hears in other religious setting.[1]

‘Thinking in Tongues’

James K.A. Smith, who has written for AzusaRemixed.com on several occassions, has written an article for First Things Magazine titled ‘Thinking in Tongues’. To read this article click here.

Glossolalia Phenomenon in Other Religions (Part Two)

By Ekaputra Tupamahu

 

Glossolalia in the Ancient Time

This discussion will show that glossolalia references in the New Testament did not exist in a vacuum.  There are not any obvious references to glossolalia in the Old Testament.  Spittler again argues,

Although the OT contains records of ecstatic religious speech, there is no Hebrew equivalent for the term glossolalia nor any use of the expression glossais lalein in the Septuagint… The singular glossa lalein dos appear in the Septuagint, but not in reference to glossolalia.[1]

However, it seems quite impossible that Acts 2 is the first occurrence of glossolalia in the human history.  The tongues indication in the New Testament should have a historical precedent and perhaps Christianity is not the only religion that experiences glossolalia.  Therefore, if it is not from the Old Testament, where does this practice come from?  Watson E. Mills from Mercer University argues,

We suggested, however, that certain aspects of this curious phenomenon [glossolalia] referred to these NT passages [Acts 2, 10, 19, and 1 Corinthians 14], and sometimes present in its modern expression, may be related in specific ways to elements associated with ancient practice of ecstaticism.” [2]