Frank Macchia is one of the most recognizable Pentecostal theologians well-known for his advocacy of Spirit baptism. Far from engagement with insider concerns that are of interest only to Pentecostals, Macchia is a constructive and ecumenical thinker with particular emphasis also on the doctrines of the Trinity and the kingdom of God. Along the demands of this broader theological engagement, his latest works have taken the theme of Spirit baptism as the basis for constructing works on Justification (Justified in the Spirit), Christology (Jesus, the Spirit Baptizer), and ecclesiology (The Spirit Baptized Church). With Tongues of Fire, Macchia now offers a comprehensive systematic theology—albeit not explicitly under the theme of Spirit baptism but under the scandalous expression of this theme taken from the “tongues of fire” (Acts 2:3) in the biblical story of Pentecost. “Tongues of fire,” writes Macchia, “ultimately define our capacity to experience God” (p. 88). Still, apart from a dozen or so references throughout the text, the book has far more to say about Spirit baptism, including a dedicated section (pp. 299-317), than about “tongues.” Even the publisher’s description suggests that the book was “written with Christ’s outpouring of the Holy Spirit from the heavenly Father at Pentecost as its dominant motif.” This observation is not insignificant to a reviewer who has always encouragingly reminded Macchia that his early work on tongues will be remembered as his most evocative theology. But with the obvious reference to Spirit baptism already taken by one of Macchia’s other books (Baptized in the Spirit), the choice of title is undoubtedly a well-considered reflection of his life-long work and the underlying intentions of this systematic theology. Tongues of Fire will attract Pentecostal readers and yet challenge them to “interpret” the “tongues” differently from what they might have expected. What the book promises as a theme all-too familiar to Pentecostals is transformed into a metaphor for Pentecostal scholarship that is far more provocative.

Writing and publishing a systematic theology as a Pentecostal scholar is no easy feat. There is still a persistent stereotype among some publishers about the theological contributions of the Pentecostal and Charismatic movements. On the other hand, many of the once thriving series dedicated to Pentecostal scholarship are no longer published, and publishers who were once able to sustain a larger body of Pentecostal literature are forced to direct proposals towards textbooks rather than research-based monographs. That this work is published in a bespoke series “Word & Spirit: Pentecostal Investigations in Theology and History” testifies to the dilemma that integrating Pentecostal works in the established theological publishing landscape remains difficult. The challenge is hidden on the first pages in the Library of Congress subject headings which identify the content as “Pentecostal churches–doctrines” yet also “Theology, Doctrinal” (p. iv). Macchia’s path is the ambitious road between, a trail all Pentecostal theologians have to navigate with far more care than many of the theologians of other traditions. This context places the achievement of the book in a different light. What Macchia proposes is not simply a Pentecostal version of traditional doctrines but a Pentecostal approach to theology as “tongues of fire” that represent “an overload of prophetic communication” where “the fire signifies the purity of truth” (p. xvii). What Macchia is after is a declaration of the wonders of God where the Pentecostal theological language is not an exception but can be understood in all the languages of the world. “Theology, as an academic discipline, joins the church’s speech,” Macchia proposes, “in a search for fitting understanding and declaration” (p. xviii-xix). Reading the book as just an attempt to interpret the spectrum of Christian doctrines from a Pentecostal perspective therefore diminishes its intentions. That Tongues of Fire is a biblical metaphor applied to an academic endeavor should alert Pentecostals to the possibility that the Spirit poured out on all flesh can indeed be received in academic theology and publishing.

The book is comprised of six parts: the first three chapters address (1) the task of theology, followed by four chapters on (2) God, and two chapters each on (3) Christ, (4) Holy Spirit, (5) Church, and (6) final purpose. With this outline, Macchia follows the organization of traditional evangelical systematic theology. About two decades ago, Pentecostal scholars held a prolonged discussion on the idea whether there could be a “systematic” Pentecostal theology in the first place. Macchia answers this question in the affirmative. A particular debate since then has been what that systematic theology would look like, whether it follows the traditional theological patterns, and what exactly it contributes to that tradition. Macchia’s project endorses the traditional order, and this choice has the advantage that his proposal will be familiar to a wide audience, allowing them to integrate the Pentecostal perspective into an already established way of thinking. Macchia is aware of the history of systematic theology (pp. 11-16) and views it as a discussion of “doctrinal proposals in a way that shows the coherence and unity of truth across the specific topics” (p. 11). Hence, he asserts that “the loci of systematic theology rightly put God first” (14) and “the first three loci of the Triune God have prime of place” (15) followed by salvation, church, and the perfection of new creation. In the larger historical tradition, Tongues of Fire joins the modern “struggle to understand the top loci of systematic theology” (61) in what may be described as a Pentecostal commentary on the articles of the Nicene-Constantinopolitan Creed. More specifically, the Pentecostal perspective engages with the core doctrines of Christology and pneumatology. Adapted to read through a Pentecostal lens, in this theology “Christ himself is present in the presence of the Spirit and it remains by the Spirit that we confess Jesus as Lord to the glory of the Father” (16). The greatest advantage of Macchia’s approach is that it allows Pentecostals to situate their place in the history of the theological tradition and to proceed from there as an original theological trajectory that can now be further developed.

Reviewed by Wolfgang Vondey

Further Reading

Frank Macchia’s webpage: https://www.frankdmacchia.com/

Tony Richie’s review of Baptized in the Spirit: A Global Pentecostal Theology

The experience is impossible to describe; it was almost like being “out of the body.” In that awesome moment we were suddenly united to all other believers worldwide–some, a thousand miles away—others from a thousand years ago (I Corinthians 12:12,13). The best description I can give of that moment is to quote an old hymn:

Earth receded, it disappeared,
Heaven opened on our eyes,
Our ears with sounds angelic rang!

In that event of singing “in the Spirit,” I realized that the gift of tongues is God’s language for the Body of Christ world-wide (1 Corinthians 12,13,14). In the Kingdom there are no Americans, Europeans, Orientals, etc. The Holy Spirit displayed that fact at the Miatta Center when the gift of tongues commandeered all African dialects into itself. Tongues is not a novelty a few Christians claim: It is the Holy Spirit’s mode of speech and the language of Heaven. Pastors who reject the gift do not realize how they are stripping themselves, their churches, their ministries, of the authentic communication and power of God. I am not speaking of a mere “interpretation” of tongues that may come in a church service; I speak of the believers’ personal, internal God-empowerment that takes the form of revelation, motivation, and implementation. These benefits are light-years beyond a routine Sunday morning tongues-exhortation that addresses the congregation.

This is vital-truth; please re-read the information above until you fully understand what I am saying. Ordinary singing could not have achieved what happened in Sierra Leone, preaching could not have done it, healing, and other miracles could not have done it. In His wisdom, God knew how to provide the perfect instrument of communication through worship. This allows language-separated believers to participate with those who might remain strangers forever. In Heaven, people out of “every tribe and tongue and people and nation” will join in singing a “new” song which none of us yet know (Rev. 5:9). If there is anything on earth that gets close to that heavenly song, it is the blessing of “singing in the Spirit” (1 Cor. 14:15).

On the Day of His Ascension, Jesus told the disciples on the Mount of Olives, “John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now … You shall receive power when the Holy Spirit has come upon you.” Acts 1:5,6. In a single statement, He connected baptism in the Spirit to the imparting of His power. It is significant however, that on the evening of the Resurrection, before Pentecost occurred, Jesus suddenly appeared in the closed room with the disciples, breathed into them, saying, “Receive the Holy Spirit” (John 20:19-22). This was their first receiving of the Spirit. But this encounter with the Spirit was not their “baptism” or empowering for their gospel ministry. This first reception of the Spirit was their “new birth” and their personal regeneration. Pentecost was yet to come (Acts 2).

That wonderful event occurred forty days later when 120 disciples in the Upper Room received the miraculous blessing with tongues of fire blazing upon them. Even after Pentecost the disciples experienced many subsequent “fillings” of the Spirit. Scripture carefully explains that others who were not present at Pentecost received the empowering later. That included the Samaritans (Acts 8:14-17), Saul of Tarsus (Acts 9:17), the household of Cornelius (Acts 10:44), and the Ephesians (Acts 19:1-7). Young Timothy followed the example (II Timothy 1:6). Identically, today, multiplied millions around the world have stepped into the Spirit’s wondrous baptism. It is estimated that of the world’s two billion Christians–one-fourth–or five hundred million now believe in all the Holy Spirit’s gifts.

Tongues connects us to the universal Body of Christ and releases power that can be gained no other way.

Our daughter Cecile was in college, living at home, trying to support her parents. I was desperate for help and in studying the Scriptures I realized the early church’s ministry had an anointing of the Holy Spirit that I did not have. With that example and the testimony of others, I began praying to receive the Holy Spirit’s empowering.
Even so, my crisis grew worse and I became convinced that suicide was my only escape. Driven by that fear, I returned to the Atlanta Federal Penitentiary where I was counseling a Christian inmate. The year before we met he had been miraculously born-again, delivered from drug addiction, suicide, and filled with the Holy Spirit. In every way, he was a walking miracle—one which my Reformed Theology could not explain.

Image: Nathaniel Shuman

Though locked behind bars, he knew facts about me which could have been learned only from God. His “words of knowledge” were beyond my understanding. Finally, one horrific day when I could survive no longer, I hurried to the Prison. If God did not rescue me, I would be dead before dark. The scene in the Visitors Room where we met must have been puzzling to the Mafia inmates and their wives who were watching nearby: I dropped my face down on the table and my prisoner-friend laid-hands on me. “Brother Charles,” he said, “The Lord Jesus who appeared to you on the road as you came has sent me that you may receive your sight and be filled with the Holy Spirit.” He quoted Ananias’ words to Saul of Tarsus.

A few minutes later I left the prison unchanged, determined to crash my car into a bridge-abutment. Instead, I found myself pulling into my driveway at home. I went in and collapsed across the bed. What happened in the next ten minutes changed my life forever: The Holy Spirit fell on me (Acts 11:15). I felt Him physically and spiritually. I experienced deliverance from demons of depression and suicide. I felt them go. A moment later “Heaven came down my soul to greet and Glory crowned the Mercy Seat!” For twenty minutes I did not move, then cautiously rose from the encounter as a new man, a new pastor, a new husband, and a new father. Depression was gone forever. A new life and a new ministry awaited me. The prisoner’s “laying-hands” on me had rescued me.

Two years after my baptism, I was standing in my church office, praying alone when the room was suddenly filled with the Presence of God. Moments later, I found myself on the floor, hearing an unknown Oriental language flowing from me. It came poetically–beautifully–rhythmically–like a stream of music. In the next half-hour the tongue changed languages about seven times. In the end, I sang what I now believe was a Hebrew Psalm. As I lay there, I could not believe it was finally happening: That wonderful gift had come at last! In my university work I had studied, Greek, French, Spanish, and knew the tongues coming from me were real.

I quickly learned there are two directions of tongues. The first is from God, downward to the people. This comes as a public message to the congregation which requires interpretation (I Corinthians 14:27,28). When Paul asked, “Do all speak with tongues?,” this is the one under consideration. The second direction of tongues is upward, from the people to God. This may be prayer, worship, or “singing in the spirit” as happened in Sierra Leone (I Corinthians 14:15). Of this message, we are told to ask for the interpretation–which may, or may not, be given (I Corinthians 14:13). Every Christian should expect this type of prayer to become an important part of his daily life. It not only reaches Heaven but connects us to the “Body of Christ” in more than 7,000 languages and 195 countries around the world!

That fact brings up this question: Why would any sincere Christian pastor such as I hold this gift in such low esteem? The answer is important:

Because of its unique assault on the human intellect, tongues remains God’s “watch guard” at the gate. In a very calculated way this gift protects the other gifts from exploitation (I Cor. 12). Many seek the gifts of healing, words of wisdom, faith, prophecy, etc., but will not endure the reproach of this strange gift of tongues. To this attitude, God says “No!” We must accept all grace-gifts as one package or we do not get any of them. Simply said: Unless you deal with pride and ego in your own life, become willing to endure the public’s humiliation and scorn, you will not be entrusted with other gifts.

Mitch Tillman, a Chattanooga native, sold his auto body business and moved to Mongolia where his father, a Baptist pastor, had established a mission. There, he helps build hospitals, feeds street children and preaches the truth of salvation. “Jesus saves! He changes lives! He sets believers free!” Mongolia is experiencing that wonderful change. For Christian missionaries like Tillman, Mongolia has an open door. Since communist rule ended in 1990, some 60,000 Mongolians have turned to Christ, “A lot of my friends were becoming Christian,” a student at Ulan Bator’s Technical University explained. “I decided to learn something about the faith, I went on a weekend retreat to a Christian camp in the countryside …” From there, it was history: he heard the gospel, believed, and was saved.

“As Mongolia enters a new era of freedom and democracy, people are looking for something different,” Pastor Tillman explained. He is a 53-year-old father of six, whose family includes three adopted Mongolian children. “They are looking for hope and a better life for their families. I think that Christ will give them that.” But this has not happened without opposition from Mongolia’s largest Buddhist Monastery and its 800 Monks; they withstand all Christian work. The Tillmans are seen as foreign-invaders who disrupt the current way of life. I understand. I have missionary-friends, Glenn and Jackie Shephard, whose work takes them to Nepal in the Himalayas and other sites around the world. Their story is the same: Extreme precaution. Two of my evangelist sons, conduct Christian revivals in Pakistan but have armed guards protecting them from Muslim violence. I do not tell their names for security reasons. One was held for half-an-hour with a pistol at his head while another partner pleaded for his life.

Other friends are Roland and Heidi Baker. This husband and wife-team arrived in Mozambique in 1995, the poorest country in the world, and took over a horribly dilapidated orphanage. They were responsible for eighty hungry children–had no support and the mission continued to fail. According to their testimony, they became frantic, had no anointing of the Holy Spirit, and in desperation, Heidi left Mozambique for the Airport Fellowship in Toronto; she knew the Holy Spirit had fallen there. Randy Clark laid-hands on her, she was instantly empowered, and returned to Mozambique as a woman-renewed. Today, their Mission has multiplied and grown phenomenally; daily, they provide food and shelter for more than 10,000 children and have another 10,000 churches under their watch-care. According to church historians, theirs is one of the greatest church-plant movements in the history of Christianity. Heidi and Roland were ready to quit when they received a life-changing touch from God. It happened at Toronto’s “Catch The Fire!” Thousands of pastors and churches around the world have been impacted by it.

My question to you is the one the Apostle Paul asked the church at Ephesus: “Have you received the Holy Spirit since you believed?” (Acts 19:2) If not, come with me to Sierra Leone, disappear into the congregation, join sincerely in the song and see what happens!

Chas Carrin

From Charles Carrin Ministries monthly newsletter, Gentle Conquest (March 2020). Used with permission. http://www.charlescarrinministries.com/gentleconquest

“The Relatable Zeal of Puritan Women: They were extremely into religion without being extreme” Christianity Today (January 3, 2023).

Catherine Parks interviews Pneuma Review author Jenny-Lyn de Klerk about Puritan spirituality.

Max Lucado, “Help, Wisdom & Strength for You Right Now” Charisma (Jan-Feb 2023).

In this excerpt from Help Is Here: Finding Fresh Strength and Purpose in the Power of the Holy Spirit (Thomas Nelson, 2022), Max Lucado describes his early struggles with burnout and how to move past four common misunderstanding about the gifts of the Spirit and keep growing.

From the archives: Tim Stafford, “The Pentecostal Gold Standard: After 50 years in ministry, Jack Hayford continues to confound stereotypes—all to the good” Christianity Today (July 2005).

John Lathrop suggested this significant article, the cover story from Christianity Today’s July 2005 issue, as another way of marking the passing of Jack Hayford.

Kyle Duncan, “Just Call Me Jack: Pastor Hayford’s heart, humility & authenticity allowed the Holy Spirit to shine through” Charisma (February 20, 2023).

Wolfgang Vondey, “Pentecostal Theology” St Andrews Encyclopaedia of Theology (January 25, 2023).

Thanks to Rick Wadholm Jr for this recommendation by PneumaReview.com author Wolfgang Vondey. This entry includes recommended further reading and works cited.

Image: Jeremy Thomas

Craig Keener, “Opinion: What is Revival—and is it Happening at Asbury?” Roys Report (February 16, 2023).

John K. Jenkins Sr., “The Apostle Paul’s Secret to Preaching” Outreach (March 14, 2023).

“This article is adapted from a talk John K. Jenkins Sr., pastor of First Baptist Church of Glenarden in Maryland, gave at the 2022 Amplify Outreach Conference.”

David Livermore, “Leadership Advice You Should Ignore” DavidLivermore.com (March 16, 2023).

Global pioneer in Cultural Intelligence, PneumaReview.com author David Livermore writes to business leaders, emphasizing principles that also speak to the world our parishioners live in: “So much advice to leaders and entrepreneurs is ill suited to leading in a digital, diverse world. It often includes kernels of truth; but if we’re committed to being an effective global leader, we need to rethink a lot of what passes as essential leadership advice …”

Kelsey Kramer McGinnis, “Company that Trademarked ‘Worship Leader’ Makes Others Drop the Term” Christianity Today (March 20, 2023).

Subtitle of the article reads: “Popular meme accounts lose social media pages after being reported by Authentic Media, which says it coined the phrase.”

Stanford E. Linzey, Jr., “Is Speaking in Tongues Just Gibberish?” CharismaNews.com (March 25, 2023).

Does speaking in tongues seem foolish? The late Stanford Linzey wrote: “So when speaking in tongues, if it sounds foolish, silly or like gibberish, and one does not think it is a language, he should remember this: There is nothing one can utter that does not have meaning as far as God is concerned.”

PR

This guest article by chaplain, editor, author, and speaker James Linzey presents biblical answers about why followers of Jesus should pray in tongues. See the note from the Editor below for more about the perspective of this article.

Why speak with tongues? There are many reasons for speaking in a spiritual language. Primarily, though, the Scriptures require it. The apostle Paul commanded us, saying, “Pray in the Spirit always” (Eph. 6:18). Jude commanded it in verse 20, saying, “Pray in the Holy Spirit.” Jesus said it was one of the signs which were to follow the ministry of Christians: “And these signs will accompany those who believe … they will speak with new tongues …” (Mark 16:17). If Scripture commanded it only once, then it is a command, to be obeyed.

Paul commanded: “Earnestly desire spiritual gifts … I want you all to speak in tongues … I thank God that I speak in tongues …” (I Cor. 14:1, 5, 18). Speaking in tongues is one of God’s gifts, and Christians need all the gifts God offers.

The supernatural language is a miraculous manifestation of God’s power, but it combines both human and divine elements and requires both human and divine initiative. Don Basham, in A Handbook on Holy Spirit Baptism, claims that tongue-speaking is “truly a co-operation between the Christian and the Holy Spirit” (page 86). Also, to pray in tongues is a matter of one’s will according to 1 Cor. 14:14-15. Here Paul says that when he prays in a tongue, his spirit prays, not simply his mind. He indicates that he wills to pray and sing with his spirit— it is a decision he makes, not something forced on him. Speaking in tongues is a matter of the will as is any other action.

Acts 2:4 states, “And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit enabled them to speak” (MEV), or “…as the Spirit gave them utterance.” As they spoke, the Spirit filled their mouths. The Holy Spirit did not tell them what to say, nor did He speak through them. He simply gave them the ability to speak. Albert Hoy says that the disciples “used no conceptual forethought of their own in the vocalization” (“Public and Private Uses of the Gift of Tongues,” Paraclete 2, Volume #4, page 11).

In the same manner, the Christian who speaks with tongues will realize that he does not know beforehand what syllables he will utter, but he will speak “not as he receives a mental impression, but as the Spirit gives him the utterance” (Hoy, page 12). Tongues is “the sign of the baptism of the Spirit…. All gifts which the Spirit brings and gives had already been given individually before Pentecost, except for speaking in other tongues with interpretation! Thus, this was the new sign by which the baptism of the Spirit was known” (says F. Kramaric, cited in The Pentecostals by Walter J. Hollenweger, page 342).

Harold L. C. Horton says in Baptism in the Holy Spirit: A Challenge to the Whole-hearted Seekers After God, page 13, that “The evidence of water baptism at Jerusalem, Caesarea, and Ephesus, was not faith nor love, but wetness! It is the same today. The evidence of the baptism in the Holy Spirit at Jerusalem, Caesarea, and Ephesus was neither faith nor love, but tongues. So, it is today. To be baptized merely ‘by faith’ or tradition without evidence, is not to be baptized at all—either in water or the Holy Ghost.”

Image: Jon Tyson

To be baptized with the Holy Spirit is to be immersed in the Holy Spirit or to be completely given over to Him. Two faculties hardest for humans to surrender are the mind and the tongue. Paul says in I Cor 14:14, “If I pray in a tongue, my spirit prays, but my mind is unfruitful.” Jesus compares baptism with the Holy Spirit to baptism in water. In water baptism the candidate yields to the baptizer until the candidate is completely immersed in water. In the baptism with the Holy Spirit, one is given over entirely to the Holy Spirit. The seeker yields to Christ until completely immersed in the Holy Spirit.

Many ask whether speaking in tongues is truly the primary confirmation or sign of the outpouring of the Holy Spirit. It is easy to make compromises, but only biblical evidence can be considered proof of the answer. It would seem illogical to use the Old Testament or the Gospels as proof that speaking in tongues is a sign of the baptism with the Holy Spirit because they were written before the outpouring on the Day of Pentecost. It would also seem ill-advised to use the Epistles of Paul as the proof because they are pastoral letters dealing with problems and perplexities of established churches where speaking in tongues was considered normal.

Contemporary experiences are valuable but cannot be considered as proof of tongues being the initial evidence because they would be interpreting after the fact. Consequently, the proof must come from the book of Acts, which records the only known examples of the experience of the baptism with the Holy Spirit among the early Christians.

PR

Note from the Editor

In this guest article, James Linzey is speaking about praying in the Spirit, also known as praying in tongues. Most Pentecostal/charismatics believe that every follower of Jesus may and should pray in the Spirit, and they see praying in tongues as distinct from the gift of tongues with interpretation that operates in a gathering of a community of believers. Linzey is approaching this subject from a classical Pentecostal perspective. Other renewalists (Pentecostals and charismatics) have a different approach about how to interpret what the Bible says about tongues in relation to the Baptism of the Holy Spirit. If you want to learn more, there are many articles available at PneumaReview.com that discuss tongues and the Baptism in the Holy Spirit. Consider starting here.

A brief look at the controversial gift of speaking in tongues as the Spirit gives utterance, by Pastor John Lathrop.

The twentieth century has witnessed the rapid growth of two remarkable religious movements, the Pentecostal Movement and the Charismatic Movement. The Pentecostal Movement, which appeared first, attracted widespread attention in the early 1900’s. This was due largely to the revival services that took place at the Azusa Street Mission in Los Angeles beginning in 1906.[1] A little more than fifty years later the Charismatic Movement burst on the scene claiming the same spiritual manifestations that had previously appeared in the Pentecostal Movement. The charismatic renewal, sometimes called neo-pentecostalism, began to make its way into the mainline Protestant churches in the late 1950’s and by 1967 had infiltrated the Roman Catholic Church as well.[2] The impact of these movements has been profound. The sheer number of people involved indicates that. In 1995 the number of adherents to the Pentecostal Movement was said to be 410 million.[3] These movements have touched the world. While there are differences between the two movements, the one thing that they hold in common is the claim to fresh outpourings of the Holy Spirit, complete with healings and the other gifts of the Spirit, including the gift of tongues.

The gift of tongues, referred to by the apostle Paul in 1 Corinthians chapters 12-14, is perhaps the most controversial of the gifts of the Spirit. The reported reappearance of this gift in the Pentecostal and Charismatic Movements has produced responses ranging from joy to horror. The purpose of this paper is to consider the controversy regarding this gift, examine the contribution that the gift can make to the church and to contend for the restoration of this gift to its rightful place in the life of the church.

The major controversy regarding the gift of tongues concerns it’s existence. The Christian Church today is divided on the issue of whether this gift exists in our day or not. Christians who believe that the gift of tongues still exists are called charismatics or Pentecostals. Christians who do not believe that the gift exists today are called cessationists.

Regardless of one’s theological or denominational persuasion one thing that must be admitted about the gift is that it did exist in the first century church. The apostle Paul makes repeated reference to it in 1 Corinthians chapters 12 and 14. No other New Testament epistle makes any direct reference to this gift. However, this is not to suggest that the gift was something unique to the church at Corinth. The cessationist, Benjamin B. Warfield believed that the gift existed in the apostolic church and that it was not limited to Corinth.[5] In fact he goes so far as to say that an apostolic church without the gifts would be an exception.[6] The gifts, including tongues, were a regular part of church life in the first century.

Thomas Ball Barratt in 1878 (age 16).

An expert in European Pentecostal history, Geir Lie, introduces readers to his in-depth look at Pentecostal pioneer T. B. Barratt and the early emphasis of Pentecostals that has often been forgotten.

The history of Thomas Ball Barratt (1862-1940) and his role in the origins of not only the Pentecostal movement in Norway, but in most countries within Western Europe, is fairly well known among Pentecostal scholars. The purpose of this article is partly to challenge a previous claim that Norwegian Pentecostalism in its initial stage did not reflect the missionary tongues concept. What is implied by that claim is that speaking in tongues was not the most characteristic feature of the early Pentecostal movement, contrary to what many tend to believe. In fact, tongues speech was generally understood to be secondary to and arising out of what could be characterized as a millenarian belief system.

In addition to strongly suggesting that the missionary tongues concept was also taught by Barratt during the first stage of his Pentecostal experience, this article will challenge the identification of the millennial thesis to have originated with Robert Mapes Anderson in his first edition of Vision of the Disinherited in 1979. This is a serious challenge since Anderson’s thesis was considered groundbreaking among American academicians. This same claim was set forth as early as 1928 in a Norwegian book entitled Dommedagsventing by author Thorstein Gunnarson.  As the originator of Anderson’s millenarian thesis, Gunnarson should be duly credited.

Read the full article:

Geir Lie, “The Origin of T.B. Barratt’s Concept of ‘Missionary Tongues” Cyberjournal for Pentecostal-Charismatic Research #26 (November 2018).

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).

In this five part series, Richard M. Riss presents evidence for the operation of the gifts of the Spirit throughout the Church Age.

Part 1 (Fall 1998): From the Early Church to the 3rd Century
Part 1 of Tongues and Other Miraculous Gifts

Part 2 (Winter 1999): 3rd to the 5th Centuries
Part 2 of Tongues and Other Miraculous Gifts

Part 3 (Spring 1999): From the 5th to the 13th Centuries
Part 3 of Tongues and Other Miraculous Gifts

Part 4 (Summer 1999): From the 13th to the 18th Centuries

Part 4 of Tongues and Other Miraculous Gifts

Part 5 (Fall 1999): The 18th and 19th Centuries
Part 5 of Tongues and Other Miraculous Gifts

I just re-read the following poignant warning from the late Dr. Donald Bloesch: “Pentecostalism can become a new formalism, that words of prophecy and speaking in tongues can simply be outward acts that assure us of acceptance by our peers and be completely bereft of the sanctifying presence of the Spirit of God” (The Holy Spirit: Works & Gifts [Downers Grove, IL: IVP Academic, 2000], p.14). This forms part of Bloesch’s own appraisal as one who counts himself within the Reformed traditions of the Church and yet wishes to receive the refreshing encouragement of Pentecostal spirituality with special regard to the ever renewing life and ministry of the Spirit in the life and ministry of the Church.

His call to Pentecostals is a call we must heed. In fact, I would say it is the voice of the Spirit to our movement. In our move away from dead formalism (as expressed by the early founders of twentieth century Pentecostalism) it is only too apparent that a static approach to tongues as a badge of Pentecostal inclusion becomes just one more brand of dead formalism. Tongues can be faked. And even genuine tongue speech can flow from a life needing sanctified. Just consider the Corinthians who seem to have both majored on tongues as well as sexual license while ignoring love for each other. They had tongues. They lacked purifying love.

As Paul says, speaking in tongues is not life-giving to the gathered church even while beneficial to the speaker (unless interpreted). Neither should it be regarded as simply an entrance token into the Pentecostal community. It is a testimony of the Spirit in the midst of the church as a call to holy living as we speak in holy tongues. It is the continuing testimony of the Spirit’s claim to the gathered church that Jesus is Lord. That he can give gifts as he sees fit, but that all of these flow from the freely given love of God in His Spirit. And the Spirit is the free gift of God because God is love. There is no possessing the Spirit (nor the signs of the Spirit), but only receiving again the filling of the Spirit as the abiding testimony of God’s gracious life-giving and sanctifying presence among us.

Thus, speaking in tongues cannot be treated as a mark for inclusion without regard to the continuing life of the Spirit in the gathered body of Jesus. Our Lord baptizes in the Spirit not as initiation and nothing more. He baptizes into the very life of the Spirit (John 7.38-39). He submerges us into that life which is every widening and deepening (Eph.3.13-21). That life which flows from the very throne of the Father and of the Lamb and brings healing to the nations and the renewal to the face of the earth (Rev.21.1-2). That life shared between Father and Son (John 5.26).