What did God have in mind for you when he gave the gift of tongues to the church? What can you do to prepare yourself to receive this blessing? An excerpt from Larry Christenson’s classic work, Answering Your Questions About Speaking in Tongues.

What happens afterward in the lives of the people who pray for and receive the gift of tongues with some help or encouragement? If the gift becomes knit into their prayer life in a wholesome way, and brings forth the fruit of edification, then we cannot score too seriously the particular way in which they prayed for and received the gift.

Most people, however, can come into this blessing in a simple and natural way, without too much attention to “mechanics.” A few simple steps are often a helpful preparation:

1. Search the Scriptures. Be convinced in your own mind and heart that this gift is from God, is intended for the Church today, and is available to you. Consider these clear truths of Scripture:
   1. God tells us to earnestly desire the spiritual gifts (1 Cor. 14:1).
   2. God delights to give good gifts to His children (Matt. 7:11).
   3. The baptism with the Holy Spirit, with the manifestation of speaking in tongues, was for all believers (Acts 2:4; 10:44–46; 19:6).
   4. This is a gift that every believer can use with benefit. If a member of the church is sick, it is not necessary that every member have the gift of healing; one member with the gift would be sufficient. Every member, however, needs to maintain a private devotional life, and therefore every member can benefit from this wonderful gift. The main blessing of the gift of tongues is in one’s private devotions. The Lord, speaking by the apostle Paul, says, “I want you all to speak in tongues” (1 Cor. 14:5, emphasis added).
2. Ask yourself, “Why do I want this blessing?” It is a part of what you may receive through receiving the baptism with the Holy Spirit, and Christ tells us what that is for in Acts 1:8: “You shall be my witnesses.” If you yearn to be a better witness for Christ, for Him to have a deeper grip on your life, this blessing is for you.
3. Put it to the Lord in prayer. Tell Him the desire of your heart and ask Him to guide you. You may feel led to wait a time, or you may feel ready at once to seek the blessing.

Often it is a help to seek out someone who already has experienced the blessing, and have that one pray with you (see Acts 8:15). Many people, however, have received it all by themselves in their own prayer closets.

4. In order to speak in tongues, you must quit speaking in any other language that you know, for you cannot speak two languages at once. After you have come to the Lord with prayers and petitions in your native tongue, lapse into silence and resolve to speak not a syllable of any language you have learned. Focus your thoughts on Christ. Then simply lift up your voice and speak out confidently, in the faith that the Lord will take the sound that you give Him and shape it into a language. Take no particular thought to what you are saying, for your mind is “unfruitful” during the exercise of this gift. As far as you are concerned, it will be just a series of sounds. The first syllables and words may sound strange to your ear. They may be halting and inarticulate. You may have the thought that you are just making it up. But as you continue to speak in faith, “boldly, confidently, and with enthusiasm” (literal rendering of Acts 2:4), and as the lips and tongue begin to move more freely, the Spirit will shape for you a language of prayer and praise that will be beautiful to the ears of the Lord!

The initial hurdle to speaking in tongues, it seems, is simply the realization that you must “speak forth.” (Many people wait and wait for something to “happen,” not realizing that the Holy Spirit is waiting for them to speak out in faith!) Once this initial hurdle is cleared, however, you will find your spirit wonderfully released to worship the Lord as your tongue speaks this new language of worship.

This excerpt is from Larry Christenson, Answering Your Questions About Speaking in Tongues (Bethany House, a division of Baker Publishing Group, ©1968, 2005), pages 129-132. Used by permission.

Steve Bremner is a missionary to Peru. He co-hosts and produces the “Fire on Your Head” podcast and contributes to Fire Press, which is an online Christian magazine he founded in 2008. This book addresses questions on the baptism and in-filling of the Holy Spirit, which are commonly asked among Evangelical, Charismatic, and Pentecostal Christians. This book is written in a non-academic format that targets most adult readers who want to know more about the theological topic of being empowered by the Holy Spirit. The book is divided into three sections: Bremner’s personal story, common misconceptions, and intimacy with God. He includes one appendix on how to receive the baptism on the Holy Spirit and another appendix on how to lead someone else in the baptism of the Holy Spirit. The book is not a theological thesis; it is a practical response to questions, written in the tone of a gentle pastoral mentor.

Bremner states his purpose as twofold. He wants, “to help remove the stigma surrounding the gift of tongues… to help clarify the unfortunate misconceptions that prevent people from walking in the fullness of the dimensions this gift unlocks” (25). Later, he clarifies, “I wanted to make the focus of this book on only speaking in tongues and not all of the gifts of the Spirit, or even specifically Spirit baptism” (68). In thus stating, he addresses the multitude of books and articles that explore a wide variety of theological perspectives, but, more importantly, his pastoral heart is drawn to helping people experience a fuller dimension of the Holy Spirit, in order that they will be empowered to effectively minister to others.

Nine Lies builds its argument through four primary means.

Steve Bremner

First, the opening argument of the book surrounds the premise that “The baptism in the Holy Spirit is not synonymous for receiving the Holy Spirit upon salvation. Jesus told the disciples to tarry in Jerusalem until they received power, and he did not tell them to wait until they ‘got saved,’ ‘reborn,’ ‘regenerated,’ or any other synonym we may use to describe the Holy Spirit’s work in our lives upon salvation” (75-76). Bremner argues for the filling of the Holy Spirit as an experience following salvation. He further builds his position by emphasizing the empowerment for ministry that is evident in the lives of the believers. Obviously, no one comes to knowledge of God without the Holy Spirit being at work in his or her heart. We were all pagans when we first experience the Holy Spirit at work, drawing us towards Christ. “Spirit baptism is an additional work of the already indwelling Holy Spirit. The empowerment that comes with the baptism in the Spirit is to strengthen their witness with other gifts and signs and wonders. As a result, the manifestation of tongues usually tends to accompany it” (83 – 83).

Second, Bremner leads the reader through common arguments against and for the gifts of the Holy Spirit, expanding on cessationist and continuist positions. He describes the cessationist argument against the gifts and particularly speaking in tongues as unneeded because, “the early church was immature and childish (Ephesians 4:11-13), and the gifts and ministries of the Holy Spirit were given to help mature the church in its infancy” (87 – 88). And he illustrated this with the example of adults not needing the persistent mothering in the same way that the infant needs it. Later, Bremner will use the illustration of an automobile. “Speaking in tongues in this sense is a mere indication that the engine is now turned on to a new level than when the car was parked. Once that contact is made from the key into the car’s ignition and turned correctly, something is ignited. It’s the same when the Holy Spirit comes on someone for the first time in this post-conversion way” (108).

The Executive Director of Christians Care International, Don Horwitz, speaks with PneumaReview.com about anti-Semitism, the relationship between the Church and Judaism, and his own journey to help the vulnerable and abused in the former Soviet Union.

PneumaReview.com: Please tell us a little about yourself, your religious background, family, and your involvement with Christians Care International.

Don Horwitz: As the grandson of Russian Jewish immigrants who fled for their lives from Ukraine in 1917, I have always maintained a strong connection with my family’s heritage. Many of my family members were lost, or survived the concentration camps of the Holocaust. During repeated visits to Russia and Ukraine, I witnessed the horrific humanitarian crisis that was taking place in the former Soviet Union. People of all ages, including orphans and the elderly, were suffering from neglect and abuse, with no hope for a healthy future.

Don interacting with children at a Christians Care International’s special education center in Odessa, Ukraine.

After much thought and prayer, I decided to act by adopting my three daughters from an orphanage in Irkutsk, Russia in 1997. All three of my girls suffered from deep psychological scars resulting from years of severe abuse and maltreatment.

Here in the U.S., I was able to get help for my daughters, but I was deeply troubled about the thousands of children left behind, trapped in cold, heartless orphanages in the former Soviet Union.

I decided to create a charity in Moscow to help children aging out of orphanages acquire therapeutic services, independent living skills and job training so that could move forward with their lives. With a professional background in film, I also began producing a series of films and TV programs for Phil Hunter, the founder of Christians Care International, formerly known as 49:22TRUST, about the suffering of Jews in the former Soviet Union. This was my first exposure to the work of Christians Care International.

PneumaReview.com: How did you, as a Jewish man, come to lead a Christian ministry, Christians Care International?

Don Horwitz: A Christian man, Phil Hunter taught me more about Judaism than I had learned from my own family. Phil became a father figure in my life and I worked with him for several years making films before he became terminally ill. After Phil passed away, his family asked me to take his place in leading Christians Care International.

Before saying “yes,” my first reaction was, “How can a Jew run a Christian ministry?” After many hours of prayer, I realized that it would be a unique opportunity to strengthen the relationship between Christians and Jews, and that as a Jew, I would be able to open new doors for the ministry within Israel and the Jewish communities the organization serves.

Publisher Wipf & Stock interviews Amos Yong about his background and introduction to his books they have partnered to published. In his own words, Amos Yong explains what these books mean to him and why he thinks them significant to his own development.

Originally published in January 2017. Length: 18:33 minutes.

These lectures were given as part of the 8th annual Stanley M. Horton Pentecostal Heritage Lectureship Series, held on February 3-5, 2015 at Evangel University and the Assemblies of God Theological Seminary.

These lectures were given as part of the 8th annual Stanley M. Horton Pentecostal Heritage Lectureship Series, held on February 3-5, 2015 at Evangel University and the Assemblies of God Theological Seminary.

Read part 1 of this chapter, “A Charge for Church Leadership: Speaking Out Against Sexual Abuse and Ministering to Survivors” as appearing in Pneuma Review Winter 2014.

A Pastoral Perspective: Pastor-to-Pastor

One of the unfortunate lessons of the past few decades is that although sexual abuse within churches and church families has been well hidden, it is nevertheless a serious problem that needs to be addressed. Pastors and other church leaders (e.g., Sunday school teachers, youth leaders, women’s ministry coordinators) need to be prepared to respond to sexual abuse both proactively—by clearly addressing the problem, condemning the practice, encouraging victims to seek help and healing, and providing guidance, resources, and ac­countability for those who are at risk for abusing others—and reactively—by being ready to respond appropriately, helpfully, and scripturally to victims who come to the church for help. So how can we do that? Where can we turn? And what are some of the challenges along the way?

An excerpt from The Long Journey Home: Understanding and Ministering to the Sexually Abused, edited by Andrew J. Schmutzer.
Several terms, prompted by an asterisk (*), have been defined by pastors, therapists, and theologians that contributed to the book and are included in a select glossary. Please also continue the conversation with Andrew Schmutzer as he answers questions throughout this series.

Some Serious Recommendations for Serious Realities

One of the important lessons learned by the Religion and Violence e-Learning (RAVE) team at the University of New Brunswick is that pastors feel unprepared to respond to those who have been victims of abuse. Our studies among hundreds of pastors have shown that only 8 percent believe that they are well-prepared to respond.¹⁴ In our re­search at seminaries, we have found that the rate among seminary students preparing to graduate is even lower. Additionally, we know that many pastors never address the issue of abuse from the pulpit, and our seminary research suggests that one of the reasons is the fear that if the issue is addressed publicly from the pulpit, victims will come forward and the pastor will be unprepared to deal with the aftermath. This current state has many implications. For example, if abuse is not addressed effectively from the pulpit and in men’s and women’s ministries, in youth groups and appropriately among children, there is the very real danger that victims will simply remain silent while they continue to be victimized or not receive needed care. Such silence will often be interpreted by both the victim/survivor and the broader community as complicity with the acts of violence—or at least an inability or unwillingness to confront the problem of sexual abuse head-on.

Since sexual abuse is closely related to issues of power and authority, the abuser may be able to enforce a “code of silence” that keeps the victim from speaking out. If the abuser is a church leader, the victim may feel that they have a responsibility to protect the church by keeping the abuse a secret. If the abuser is a family member, the victim may feel that to disclose the abuse would be to destroy the sacredness of a marriage or a family unit. Defining, effectively addressing, and condemning sexual abuse by naming it publicly in a sermon are important ways of disempowering the abuser and providing the victim or survivor with the permission they may feel they need to seek help and safety.

Spiritual shepherds have the potential to enhance the healing journey of a man or a woman of faith whose life has been impacted by the *trauma of *sexual abuse (SA). Often, however, pastors, priests, and other religious leaders have neither ears to hear the cries for help nor eyes to see their suffering. As a result, they become an obstacle, rather than a resource, on the road to recovery. Clerical silence is taken as complicity with the acts of terror; their dismissal of the pain and despair perceived as one more indicator of rejection. God’s rejection.

An excerpt from The Long Journey Home: Understanding and Ministering to the Sexually Abused, edited by Andrew J. Schmutzer.

Several terms, prompted by an asterisk (*), have been defined by pastors, therapists, and theologians that contributed to the book and are included in a select glossary. Please also continue the conversation with Andrew Schmutzer as he answers questions throughout this series.

In this chapter, we consider the powerful opportunity that clergy have to speak out against sexual abuse and to minister with compassion and *best practices to those who have been impacted by it. Drawing on our joint experiences, Nancy’s extensive research program on abuse in families of faith and Steve’s years of pastoral ministry, we weave together what we believe is an evidence-based charge to church leaders. Offering God’s care to those who are hurting—a cup of cold water in the name of Jesus—should be natural to the followers of Christ. Sometimes, though, we need to be reminded that our actions and our words bring forth God’s healing power in the lives of others. As church leaders, we need to learn to pair the practical act (i.e., cold water) with our mission (i.e., in the name of Jesus).

Cover from the 2003 Xulon edition.

Thank you for joining us to discuss Rick Walston’s book The Speaking in Tongues Controversy: The Initial, Physical Evidence of the Baptism in the Holy Spirit.

Rick Walston, The Speaking in Tongues Controversy: The Initial, Physical Evidence of the Baptism in the Holy Spirit (Fairfax, VA: Xulon Press, 2003), 235 pages.

 Editor Introduction

 Part 1 of A Narrative-Critical Response

 Part 2 of A Narrative-Critical Response

 Reader Responses

Editor’s Note

Cover from the 2005 Wipf & Stock edition.

As mentioned briefly in our last issue, a rejoinder from Rick Walston will not be appearing at this time in answer to Robert Graves’ “Narrative-Critical Response.” I encourage you to read Walston’s book for yourself, The Speaking in Tongues Controversy: The Initial, Physical Evidence of the Baptism in the Holy Spirit Debate. The book is now available for purchase online from publisher Wipf and Stock at this address: http://wipfandstock.com/the-speaking-in-tongues-controversy.html [as of February 13, 2015]

Reader responses about the topic of initial evidence and the baptism in the Holy Spirit, as well as discussion about Rick Walston’s book, are most welcome.

Rick Walston in 2008

Update: Response available online

Although Pneuma Review did not publish the response from Rick Walston, he has made his rebuttal available on his blog.

Rick Walston’s Response to Robert Graves’s Review ​ http://www.columbiaseminary.edu/coffeetalk/103.html [available as of Feb 9, 2015]​

For further reading

Gordon L. Anderson, “Baptism In The Holy Spirit, Initial Evidence, And A New Model” Enrichment (Winter 2005).

Dr. Gordon L. Anderson’s wrote a very insightful article that addresses the question: “How can Pentecostals deal with the problems raised by non-Pentecostals on issues of Holy Spirit baptism and still retain their Pentecostal position? Consider this new model.” The article was originally published in the 2005 winter issue of the AoG’s Enrichment Journal.

Patrick Kierkegaard (on February 12, 2015)

Invitation repeated

I do invite you again to write with your comments and insights. Please participate by adding your comments under the articles or send email to the Editor by way of our Contact page.

— Raul Mock, Executive Editor

Thank you for joining us to discuss Rick Walston’s book The Speaking in Tongues Controversy: The Initial, Physical Evidence of the Baptism in the Holy Spirit.

Cover from the 2003 Xulon edition.

Rick Walston, The Speaking in Tongues Controversy: The Initial, Physical Evidence of the Baptism in the Holy Spirit (Fairfax, VA: Xulon Press, 2003), 235 pages.

 Editor Introduction

 Part 1 of A Narrative-Critical Response

 Part 2 of A Narrative-Critical Response

I would like to thank readers for sending us their comments, especially Pastor Bernal who is founder of New Life Consulting Ministries and a student at Columbia Evangelical Seminary.

Dear Editor, Raul Mock:

I am a little taken back that Dr. Rick Walston was asked to submit a rebuttal of the critique that Dr. Graves gave him within two issues of Pneuma Review, and then his rebuttal is not going to be published.

This is not academic nor is it responsible journalism. It is unfair and dishonoring to allow a critique of a person’s work, and then not give him a chance to respond to the critique.

I have known Dr. Walston for over ten years now, and he is not only academic in his writings, but a sincere and true Pentecostal.

I was very impressed with his book, The Speaking in Tongues Controversy and after reading it I remember saying, “Finally, someone who has the ability and intelligence to bring to light the issues that surround the controversy.” I also did not feel that he watered down, Pentecostal theology, or made steps backwards but rather, “blazed” a path forward to give pentecostals a clearer understanding of the presence and evidence of the Holy Spirit in their lives.

Sincerely,

Adrian A. Bernal

Response from the Editor

Greetings from the Pneuma Foundation.

Thank you for writing, Pastor Bernal, about the conversation the Pneuma Review has started about Dr. Walston’s book The Speaking in Tongues Controversy.

The editorial committee shares your disappointment about not hearing from Dr. Walston in the Pneuma Review regarding his book and the topic of initial evidence and separability/subsequence. Dr. Walston did submit a response to Robert Graves’ critique of his book, but we were unable to publish it as submitted. Dr. Walston has informed us that due to time constraints he will not be able to revise his response in the near future.

Readers, such as yourself, are invited to respond to Robert Graves and further this discussion about glossolalia as initial evidence of the baptism in the Holy Spirit, and the separability and subsequence of that experience. There are many Pentecostal/charismatic leaders that disagree with Robert Graves’ conclusions. It would be helpful to hear from others why they disagree—even as they share core beliefs and the contemporary ministry of the Spirit.

Thank you again for writing. 

In the love of the Father,

Raul Mock

Executive Editor, Pneuma Review