Science in Christian Perspective
Letter to the Editor
Ecstasy and Tongue Speaking: A Corrective Note
Daniel A. Tappeiner
John Wesley College
Owosso, Michigan
From: JASA 26 (September 1974): 131.
The so-called tongues issue is very much alive within evangelical circles, as
can be seen by a quick perusal of articles recently published in many popular
and scholarly publications. Often in these articles there is a recurring point
which, as yet, seems to have been inadequately dealt with. This point
is concerned
with the nature of the tongues experience as it is found among those involved
in the present day charismatic renewal. With almost predictable regularity the
word "ecstatic" is used in conjunction with descriptions of
tongue-speaking.
It is not difficult to understand how such a connection is made. The contexts
in which glossnialic phenomena have been observed and studied promote it quite
strongly. Both the theory and the practice of traditional
Pentecostals lend themselves
to an interpretation of tongue-speaking as an ecstatic experience. I would like
to submit, however, the following thesis which introduces a refining
distinction
much needed for an accurate interpretation of the nature of tonguespeaking. The
experience of tongue-speaking, as found among those in the current charismatic
renewal, is a purely voluntary verbal behavior which is neither
ecstatic nor emotional
in nature. A distinction must be made between the experience itself
and the cultural
and responsive patterns which occur with it.
Note carefully the following points contained in this proposition.
First, tongue-speaking
is purely voluntary. The typical comment on this by those in the
present movement
is along these lines: "I can pray in tongues anytime I want and I can atop
when I want also." There is no sense of compulsion, although the desire to
pray in tongues may be stronger at some times then at others even as in prayer
with the mind. There is no question of "possession", whether by the
Holy Spirit or any other spirit, involved in tongue-speaking. Any
experience which
is at all suggestive of spirit possession is suspect and rejected by
modern charismatics.
Second, tongue-speaking as an experience is not essentially ecstatic
or even emotional.
This may seem surprising to many in view of the testimonies often given and the
observable phenomena in some contexts. There is often, after all, a context of
joy, shouting, clapping, falling down, lifted arms, tears and other
such evidences
of ecstasy and deep emotion. Again, however, the typical experience and comment
by those in the movement is "When I pray in tongues I am aware of where I
am and what I am doing. Why, I can even drive a car and pray in tongues!"
Larry Christenson, a prominent leader in the renewal, makes this point in these
wordsl: "I do not pray in tongues because it gives me a continual thrill
. . . . Regardless of what I feel or don't feel, the Bible tells me
plainly that
the exercise of this gift will have positive results. I believe the Word!"
In other words speaking in tongues may or may not be accompanied by emotion or
any unusual state.
The third point to note is that, though there is nothing inherently ecstatic or
emotional in the experience of speaking in tongues, there is often a personal
response to this deeply spiritual experience-a response which is
relative to the
psychological structure of the individual and to his cultural
expectations. Emotion
is responsive. In this case the emotional response is to an experience which is
interpreted as being a supernatural and deeply spiritual one.
Further, the psychological
effects of praying in tongues are integrative and liberating. It
produces changes
in the individual which allow him more readily to recognize and to
express emotional
responses.
Precisely which types and levels of expression are found is a matter
of the individual's
basic personality structure and also of the ethos and expectations of
the Christian
community within which the individual is functioning. Here the
influences of the
social and educational background of the person are evident. The
traditional Pentecostals
have developed behavioral patterns
suggested by their theoretical understanding of their experience and conditiond
by their cultural background. The same is true of the new charismatics. Mainline
theology and a higher degree of educational and social sophistication
have produced
an ethos of behavior and response which is as different from the
traditional Pentecostals
as it is from the typical forms of the mainline Churches from which
the new charismatics
come.
One further note should be made. Because of the deep spiritual and psychological
changes which follow from the regular practice of praying in tongues
a new dimension
of experience is often opened up. An enhanced openness,
expressiveness and sensitivity
to spiritual realities can lead to experiences which have been
generally associated
with the mystical tradition. Unusual and significant dreams, visions, and the
spontaneous overflow of emotions, whether of joy or compassion, are more likely
to be found as a result of the tongues experience, especially if it
is continued
regularly and in community. Thus, though tongue-speaking itself is
neither ecstatic
nor emotional, it may open levels which are.
If persons on both sides of the tongues issue accept and keep in view
these simple
points a profitable service toward clarity and accuracy will have
been accomplished.
1Larry Christenson, Speaking in Tongues, Dimension Books, Minneapolis 1968, p.
132.