CHAPTER 1:
MY FIRST EXPERIENCE OF SPEAKING IN TONGUES
1. The few brave souls who displayed any interest in Charismatic phenomena might have sneaked away to attend the local gathering of the Full Gospel Business Men’s Fellowship. But aside from that, very few would have been caught dead attending a Pentecostal or Charismatic church service.
2. The best portrayal of the Jesus people movement and CWLF is Larry Eskridge’s God’s Forever Family: The Jesus People Movement in America (New York: Oxford University Press, 2013).
3. This is the doctrine known as cessationism. Although there are differing expressions of theological cessationism, some more strict than others, the fundamental notion is that those spiritual gifts of a more overtly miraculous or supernatural nature, such as the nine listed in 1 Corinthians 12:8–10, were designed by God only for the early church until such time as either the last apostle died or the final book of the biblical canon had been written. Cessationists are quick to point out that they do not deny the reality of miracles in our day. What they deny is that God supplies believers in the present day with these miraculous gifts.
4. See my book Convergence: Spiritual Journeys of a Charismatic Calvinist (Kansas City, MO: Enjoying God Ministries, 2005).
5. Some would argue that the word translated “fan into flame” (ESV) simply means to kindle, without any suggestion of a prior diminishing operation.
CHAPTER 2:
TONGUES IN SCRIPTURE
1. See Exodus 23:16; 34:22; Leviticus 23:15–16; Deuteronomy 16:9–10, 16; and 2 Chronicles 8:13.
2. Eckhard J. Schnabel, Acts, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2012), 116.
3. Schnabel, Acts, 120.
4. Schnabel, Acts, 121.
5. In his magisterial, four-volume commentary on Acts, Craig Keener cites some two dozen verified cases of individuals speaking in a human language for which they had received no prior training or education. See Craig S. Keener, Acts: An Exegetical Commentary, vol. 1 (Grand Rapids, MI: Baker Academic, 2012), 829, n. 419 and n. 420.
6. Schnabel, Acts, 115.
7. J. Rodman Williams, Renewal Theology: Salvation, the Holy Spirit, and Christian Living, vol. 2 (Grand Rapids, MI: Zondervan Publishing House, 1990), 215.
8. Williams, Renewal Theology, 215. Others who find in Acts 2 a miracle of “hearing” include Luke T. Johnson, s.v. “Tongues, Gift of,” in The Anchor Bible Dictionary (New York: Doubleday, 1992), VI:597, and more recently Anthony C. Thiselton, The First Epistle to the Corinthians (Grand Rapids, MI: Eerdmans, 2000), 977.
9. D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12–14 (Grand Rapids, MI: Baker Book House, 1987), 138.
10. Max Turner, The Holy Spirit and Spiritual Gifts, rev. ed. (Peabody, MA: Hendrickson, 2009), 218, https://www.amazon.com/Holy-Spirit-Spiritual-Gifts-Testament/dp/0801047927.
11. Keener, Acts, 1:823.
12. For those wishing to dig more deeply into this question, I highly recommend the short essay by D. A. Carson, “When Did the Church Begin?,” Themelios 41, no. 1 (2016): 1–4, also available at http://themelios.thegospelcoalition.org/article/carson-when-did-the-church-begin.
13. John R. W. Stott, The Spirit, the Church, and the World: The Message of Acts (Downers Grove, IL: InterVarsity Press, 1990), 68.
14. In using this language, I wouldn’t want you to think in quantitative terms. The Holy Spirit can’t be parceled out in pieces or greater or lesser quantities. In speaking of “more” of the Spirit, I simply mean a greater manifestation of His presence and power.
15. Some argue that tongues-speech was present in Acts 8 because Simon was able to “see” (v. 18) their reception of the Holy Spirit. But it could just as easily have been their boldness, their joy, their praise, or any number of other manifestations of the Spirit’s presence. We are better off not trying to prove anything from what Luke does not explicitly record.
16. This means that there may well be occasions when speaking in tongues is in fact the initial physical evidence of having been baptized in the Spirit. But that is not the same as saying that tongues must necessarily follow Spirit baptism in every case. More on this in the next chapter.
17. Schnabel, Acts, 505.
18. David G. Peterson, The Acts of the Apostles (Grand Rapids, MI: Eerdmans, 2009), 340.
19. Peterson, The Acts of the Apostles, 340.
20. James D. G. Dunn, Baptism in the Holy Spirit: A Re-Examination of the New Testament Teaching on the Gift of the Spirit in Relation to Pentecostalism Today (Philadelphia: Westminster Press, 1970), 86.
21. G. R. Beasley-Murray, Baptism in the New Testament (Eugene, OR: Wipf & Stock, 1972, 2006), 109, 111.
22. Keener, Acts, 3:2822–2823.
CHAPTER 3:
TONGUES AND SPIRIT BAPTISM
1. “Assemblies of God 16 Fundamental Truths,” The General Council of the Assemblies of God, accessed February 7, 2019, https://ag.org/Beliefs/Statement-of-Fundamental-Truths, brackets in the original.
2. I should point out that not all “classical Pentecostals” affirm the doctrine of initial evidence. Well-known New Testament scholar Gordon Fee has rejected all three of these doctrines relating to Spirit baptism while remaining within the Assemblies of God denomination. See Gordon Fee, “Baptism in the Holy Spirit: The Issue of Separability and Subsequence,” Pneuma 7, no. 1 (Fall 1985): 87–99.
3. For a more detailed response to this question see my book Tough Topics: Biblical Answers to 25 Challenging Questions (Wheaton, IL: Crossway, 2013), 252–275.
4. The most exhaustive treatment of these issues is found in H. I. Lederle, Treasures Old and New: Interpretations of “Spirit-Baptism” in the Charismatic Renewal Movement (Peabody, MA: Hendrickson Publishers, 1988).
5. See Martyn Lloyd-Jones, Joy Unspeakable: Power and Renewal in the Holy Spirit (Wheaton, IL: Harold Shaw Publishers, 1984).
6. See C. Peter Wagner, The Third Wave of the Holy Spirit (Ann Arbor, MI: Servant Publications, 1988).
7. See my comments in Are Miraculous Gifts for Today? Four Views, ed. Wayne A Grudem (Grand Rapids, MI: Zondervan, 1996), especially pages 176–85. Among the texts that should encourage us to expect post-conversion encounters with and experiences of the Holy Spirit are Luke 11:13; Romans 5:5; 8:15–17; Galatians 3:1–5; Ephesians 1:15–23; 3:16–19; 5:18; Philippians 1:19; 1 Thessalonians 4:8; and 1 Peter 1:8; as well as the many passages in Acts that speak of believers being “filled” with the Spirit for ministry and life. These texts would appear to dispel the concept of a singular, once-for-all deposit of the Spirit that would supposedly render superfluous the need for subsequent, post-conversion anointing. The Spirit who was once given and now indwells each believer is continually given to enhance and intensify our relationship with Christ and to empower our efforts in ministry. But we need not label any one such experience as Spirit baptism.
8. It should be noted that in the New Testament to be baptized “by” someone is always expressed by the preposition hupo followed by a genitive noun. People were baptized “by” John the Baptist in the Jordan River (Matt. 3:6; Mark 1:5; Luke 3:7). Jesus was baptized “by” John (Matt. 3:13; Mark 1:9). The Pharisees had not been baptized “by” John (Luke 7:30), etc. Most likely, then, if Paul had wanted to say the Corinthians had all been baptized “by” the Holy Spirit, he would have used hupo with the genitive, not en with the dative.
9. Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul (Peabody, MA: Hendrickson, 1994), 181.
10. Some Pentecostals respond by arguing that the tongues Paul has in mind in 1 Corinthians 14:5 is the “gift” of tongues or a private prayer language that must be differentiated from the “sign” of tongues that constitutes the initial physical evidence of Spirit baptism. I must confess that this theory strikes me as a case of special pleading. In other words, why would anyone create this distinction between two different expressions of tongues or employ this argument unless motivated to find biblical support for the idea that Spirit baptism is always followed by tongues-speech? For the latter doctrine to be true, we need clear evidence from other biblical texts, something I have found to be lacking.
11. I’ve constructed this explanation based on material from Fee, “Baptism in the Holy Spirit.”
12. Lederle, Treasures Old and New, 60.
13. Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan, 1994), 772–773, emphasis in the original.
14. Dunn, Baptism in the Holy Spirit, 68–70.
15. This event is spoken of in numerous sources. One is in Colin G. Kruse, The Gospel According to John: An Introduction and Commentary (Downers Grove, IL: IVP Academic, 2007), 137. Kruse says it happened sometime between AD 6 and 9.
16. Frederick Dale Bruner, A Theology of the Holy Spirit: The Pentecostal Experience and the New Testament Witness (Grand Rapids, MI: Eerdmans, 1970), 176.
17. John Piper, Let the Nations Be Glad: The Supremacy of God in Missions (Grand Rapids, MI: Baker, 1993), 146, 148, emphasis in the original.
CHAPTER 4:
TONGUES AND FOREIGN LANGUAGES
1. I will address each of these misunderstandings of tongues in subsequent chapters.
2. David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2003), 584.
3. Thiselton, The First Epistle to the Corinthians, 1085.
4. Thiselton, The First Epistle to the Corinthians, 1085.
5. Paul Gardner, 1 Corinthians, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2018), 591.
6. This estimate is based on figures from 2017. See Conrad Hackett and David McClendon, “Christians Remain World’s Largest Religious Group, but They Are Declining in Europe,” Pew Research Center, April 5, 2017, http://www.pewresearch.org/fact-tank/2017/04/05/christians-remain-worlds-largest-religious-group-but-they-are-declining-in-europe/.
7. For evidence of this, see my chapter “What Can We Know About Angels?” in Tough Topics, 120–136.
8. Gordon D. Fee, The First Epistle to the Corinthians, rev. ed. (Grand Rapids, MI: Eerdmans, 2014), 69. See also Richard B. Hays, First Corinthians (Louisville, KY: Westminster John Knox Press, 1997), 223.
9. Christopher Forbes, Prophecy and Inspired Speech: In Early Christianity and Its Hellenistic Environment (Peabody, MA: Hendrickson, 1997), 185–186, emphasis in the original.
10. Thiselton, The First Epistle to the Corinthians, 973, 1061–1062.
11. Keener, Acts, 1:808.
12. Grudem, Systematic Theology, 1072.
13. Robert W. Graves, Praying in the Spirit (Tulsa, OK: Empowered Life Academic, 2016), 122.
14. Garland, 1 Corinthians, 584. Mark J. Cartledge provides an extremely helpful survey of the status of scholarly research on the nature of tongues in his article, “The Nature and Function of New Testament Glossolalia,” The Evangelical Quarterly 72, no. 2 (2000), 135–150. His conclusion, with which I generally concur, is that “Luke considered glossolalia to be real unlearned human languages (xenolalia), while Paul understood glossolalia to be either real unlearned human languages (xenolalia) or a mysterious kind of heavenly language which he called the ‘language of angels’” (149). See also Mark J. Cartledge, Charismatic Glossolalia: An Empirical-Theological Study, Ashgate New Critical Thinking in Theology and Biblical Studies (Aldershot, UK: Ashgate Publishing Company, 2002).
CHAPTER 5:
THE PURPOSE OF TONGUES, PART I
1. If you do not read New Testament Greek, feel free to ignore this endnote. Those who do understand Greek may object to my use of the word command by pointing out that “building yourselves up” is a participle, not an imperative. The command in this passage is that we keep ourselves in the love of God. However, I would remind everyone of the “so-called imperatival use of the participle” (Peter H. Davids, The Letters of 2 Peter and Jude [Grand Rapids, MI: Eerdmans, 2006], 92). Virtually every commentator on Jude concurs with this interpretation. See, for example, Gene L. Green, Jude and 2 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2008), 120; and Richard J. Bauckham, Jude, 2 Peter, Word Biblical Commentary, vol. 50 (Waco, TX: Word Books, 1983), 111–112. For additional insight I encourage you to consult Andreas J. Köstenberger, Benjamin L. Merkle, and Robert L. Plummer, Going Deeper With New Testament Greek: An Intermediate Study of the Grammar and Syntax of the New Testament (Nashville: B & H Academic, 2016), 338–339.
2. Gardner, 1 Corinthians, 594.
3. D. A. Carson, A Call to Spiritual Reformation (Grand Rapids, MI: Baker Academic, 1992), 191.
4. Andrew T. Lincoln, Ephesians, Word Biblical Commentary, vol. 42 (Dallas: Word Books, 1990), 213.
5. See my discussion of this passage in question 21 in chapter 9.
6. Thomas R. Schreiner, Spiritual Gifts: What They Are and Why They Matter (Nashville: B & H Publishing Group, 2018), 123–146.
7. Concise Oxford English Dictionary, 12th ed. (2011), s.v. “ecstasy.” See also Oxford English Dictionary, s.v. “ecstasy,” accessed February 7, 2019, https://en.oxforddictionaries.com/definition/ecstasy.
8. Concise Oxford English Dictionary, s.v. “ecstatic.”
9. Merriam-Webster, s.v “ecstasy,” accessed February 7, 2019, https://www.merriam-webster.com/dictionary/ecstasy; Merriam-Webster, s.v. “ecstatic,” accessed February 7, 2019, https://www.merriam-webster.com/dictionary/ecstatic.
10. Paul Gardner (1 Corinthians) finds little to object in the use of the word ecstatic. He says: “Using the word in this sense is not to speak of something even remotely similar to a drug-induced haze or a trancelike state induced in some religious act more akin to voodoo than to biblical Christianity. Rather, it is to speak about the gracious activity of God among his people in which, for the grace fully to be appreciated by the church, the communication must have its code broken and an intelligible translation or ‘articulation’ given” (600).
11. Merriam-Webster, s.v “ecstasy.”
12. Graves, Praying in the Spirit, 56.
CHAPTER 6:
THE PURPOSE OF TONGUES, PART II
1. Blue Letter Bible, s.v. “psallō,” accessed February 8, 2019, https://www.blueletterbible.org/lang/Lexicon/Lexicon.cfm?strongs=G5567&t=KJV.
2. Mark J. Cartledge, Charismatic Glossolalia: An Empirical-Theological Study (Burlington, VT: Ashgate Publishing, 2002), 211.
PUBLIC EXPRESSION OF TONGUES
1. See Thomas Edgar, Miraculous Gifts: Are They for Today? (Neptune, NJ: Loiseaux Brothers, 1983).
2. Turner, The Holy Spirit and Spiritual Gifts, 232–235.
3. See question 22 in chapter 9 for a discussion of the validity of Mark 16:9–20.
4. Max Turner, “Spiritual Gifts Then and Now,” Vox Evangelica 15 (1985): 7–63.
5. Turner, The Holy Spirit and Spiritual Gifts, 233.
6. Turner, The Holy Spirit and Spiritual Gifts, 233.
CHAPTER 8:
TONGUES AS A SPIRITUAL GIFT
1. What follows is a revised and expanded version of what may be found in my book The Beginner’s Guide to Spiritual Gifts (Ventura, CA: Regal, 2012), 193–197.
2. Anthony Thiselton, “The ‘Interpretation’ of Tongues: A New Suggestion in the Light of Greek Usage in Philo and Josephus,” Journal of Theological Studies 30, no. 1 (April 1979), 15–36, https://doi.org/10.1093/jts/XXX.1.15.
3. Thiselton, The First Epistle to the Corinthians, 976.
4. Thiselton, The First Epistle to the Corinthians, 1108. For this view see also the work by Gerd Theissen, Psychological Aspects of Pauline Theology (Edinburgh, UK: T. & T. Clark, 1987), 74–114; 292–341.
5. Thiselton, The First Epistle to the Corinthians, 1061.
6. Thiselton, The First Epistle to the Corinthians, 1110.
7. Gardner, 1 Corinthians, 548.
8. Craig L. Blomberg, 1 Corinthians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1994), 247.
CHAPTER 9:
TONGUES AND PRAYER
1. Gordon D. Fee, Listening to the Spirit in the Text (Grand Rapids, MI: Eerdmans, 2000), 45.
2. Douglas J. Moo, The Epistle to the Romans (Grand Rapids, MI: Eerdmans, 1996), 526–527.
3. I come to this conclusion rather tentatively, open to being persuaded otherwise. I am especially intrigued by the arguments of Gordon Fee, who contends that Paul has tongues in view in Romans 8:26–27. See his arguments in God’s Empowering Presence, 575–586.
4. James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 497.
5. NIV Zondervan Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2059.
6. ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1933.
CHAPTER 10:
TONGUES AND REVELATION
1. As Gordon Fee notes, “Speaking ‘by himself’ (= privately) stands in contrast to ‘in the assembly’ in verse 28, meaning he or she should pray ‘to God’ in this way in private” (God’s Empowering Presence, 251).
2. O. Palmer Robertson, The Final Word: A Biblical Response to the Case for Tongues and Prophecy Today (Carlisle, PA: The Banner of Truth Trust, 1993), 33.
3. I was greatly helped in my understanding of this text by the comments of Wayne Grudem in his The Gift of Prophecy in the New Testament and Today, rev. ed. (Wheaton, IL: Crossway Books, 2000), 145–154. See also my treatment of this text in The Beginner’s Guide to Spiritual Gifts (Bloomington, MN: Bethany House, 2012), 167–170.
CHAPTER 11:
TONGUES AND THE BELIEVER
1. I’ve been dependent in the previous few paragraphs on what I wrote in my book The Beginner’s Guide to Spiritual Gifts, 189–193. Used with permission.
2. Much of what follows is a substantially revised and expanded adaptation of the chapter, “Should All Christians Speak in Tongues?” in my book Tough Topics, 276–282.
3. Robert Marus, “International Mission Board Seeks to Tie Tongues,” Baptist Standard, December 2, 2005, https://www.baptiststandard.com/archives/2005-archives/international-mission-board-seeks-to-tie-tongues/.
4. Marus, “International Mission Board Seeks to Tie Tongues.”
5. Bob Smietana, “International Mission Board Drops Ban on Speaking in Tongues,” Christianity Today, May 14, 2015, https://www.christianitytoday.com/ct/2015/may-web-only/imb-ban-speaking-in-tongues-baptism-baptist-missionary.html.
6. Jack Hayford, The Beauty of Spiritual Language (Dallas: Word Publishing, 1992), 102–106.
7. Max Turner, “Early Christian Experience and Theology of ‘Tongues’: A New Testament Perspective,” in Speaking in Tongues: MultiDisciplinary Perspectives, ed. Mark J. Cartledge (Waynesboro, GA: Paternoster Press, 2006), 27.
8. For those who wish to go deeper, a recent scholarly and quite helpful discussion of this issue may be found in the Asian Journal of Pentecostal Studies. See Max Turner, “Tongues: An Experience for All in the Pauline Churches?” Asian Journal of Pentecostal Studies 1, no. 2 (1998): 231–253; Simon K. H. Chan, “A Response to Max Turner,” Asian Journal of Pentecostal Studies 2, no. 2 (1999): 279–281; Robert P. Menzies, “Paul and the Universality of Tongues: A Response to Max Turner,” Asian Journal of Pentecostal Studies 2, no. 2 (1999): 283–295; and Max Turner, “A Response to the Responses of Menzies and Chan,” Asian Journal of Pentecostal Studies 2, no. 2 (1999): 297–308.
CHAPTER 12:
TONGUES IN EARLY CHRISTIANITY, PART I
1. If you have a desire to dig more deeply into this issue, I suggest you read my chapter, “A Third Wave View,” in the book Are Miraculous Gifts for Today? Four Views, ed. Wayne A. Grudem (Grand Rapids, MI: Zondervan, 1996), 175–223; as well as “Are Miraculous Gifts for Today?” in my book Tough Topics, 232–251; and finally, Appendix 2, “Are Miraculous Gifts for Today?” in my book Practicing the Power: Welcoming the Gifts of the Holy Spirit in Your Life (Grand Rapids, MI: Zondervan, 2017), 244–269.
2. Let’s be sure not to forget that the problem in Corinth wasn’t with spiritual gifts but with “unspiritual” or immature people. One cannot indict spiritual gifts or lay a charge at their feet without simultaneously indicting God. He is, after all, the One who thought up the idea of spiritual gifts and the One who bestowed them on His people. If spiritual gifts per se are the problem, the problem is with the God who authored them. Surely no one would want to say the latter.
3. Sam Storms, Practicing the Power: Welcoming the Gifts of the Holy Spirit in Your Life (Grand Rapids, MI: Zondervan, 2017), 252–253.
4. Storms, Practicing the Power, 253.
5. D. A. Carson, Exegetical Fallacies, 2nd ed. (Grand Rapids, MI: Baker Academic, 1996), 77.
6. Says Gordon Fee: “The change of verbs is purely rhetorical [i.e., it is merely a stylistic variation that carries no special theological significance]; to make it otherwise is to elevate to significance something in which Paul shows no interest at all. Just as one can scarcely distinguish between ‘cease’ and ‘pass away’ when used in the same context, neither can one distinguish between katargeō [translated “pass away”] and pauō [translated “cease”] in this context (although NIV’s choice of ‘be stilled’ for tongues is felicitous). The middle voice came along with the change of verbs” (Fee, The First Epistle to the Corinthians, 713, n. 375).
7. Richard B. Gaffin, “A Cessationist View,” in Are Miraculous Gifts for Today?, 55, n. 81.
8. Gaffin, “A Cessationist View,” in Are Miraculous Gifts for Today?, 55.
9. Says Fee, “It is a primary exegetical axiom that what neither Paul himself nor the Corinthians could have understood can possibly be the meaning of what Paul was writing to them” (Fee, The First Epistle to the Corinthians, 715, n. 381).
10. Turner, The Holy Spirit and Spiritual Gifts, 294.
11. Turner, The Holy Spirit and Spiritual Gifts, 295.
12. Fee, The First Epistle to the Corinthians, 715.
13. Garland, 1 Corinthians, 623.
14. Fee, The First Epistle to the Corinthians, 716.
CHAPTER 13:
TONGUES IN EARLY CHRISTIANITY, PART II
1. D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12–14 (Grand Rapids, MI: Baker Book House, 1987), 166.
2. See Cyprian Bishop of Carthage, The Epistles of Cyprian, Epistle vii, 3–7; and Epistle lxviii, 9–10, accessed February 12, 2019, https://biblehub.com/library/cyprian/the_epistles_of_cyprian/index.html.
3. James L. Ash Jr., “The Decline of Ecstatic Prophecy in the Early Church,” Theological Studies 37, no. 2 (May 1976): 252, https://doi.org/10.1177/004056397603700202.
4. Portions of this chapter, especially this section, were drawn from my book Practicing the Power. Used with permission.
5. For helpful documentation, see Stanley M. Burgess, The Spirit and the Church: Antiquity (Peabody, MA: Hendrickson Publishers, 1984); Ronald A. N. Kydd, Charismatic Gifts in the Early Church (Peabody, MA: Hendrickson Publishers, 1984); Jeff Oliver, Pentecost to the Present: The Holy Spirit’s Enduring Work in the Church, 3 vols. (Newberry, FL: Bridge Logos, 2017); Eddie L. Hyatt, 2000 Years of Charismatic Christianity (Lake Mary, FL: Charisma House, 2002); Kilian McDonnell and George T. Montague, Christian Initiation and Baptism in the Holy Spirit: Evidence From the First Eight Centuries (Collegeville, MN: The Liturgical Press, 1991); Stanley M. Burgess, ed., Christian Peoples of the Spirit: A Documentary History of Pentecostal Spirituality From the Early Church to the Present (New York: New York University Press, 2011), 177–186; Cecil M. Robeck Jr., Prophecy in Carthage: Perpetua, Tertullian, and Cyprian (Cleveland, OH: The Pilgrim Press, 1992); and J. D. King, Regeneration: A Complete History of Healing in the Christian Church, Volume One: Post-Apostolic Through Later Holiness (Lee’s Summit: MO, Christos Publishing, 2017). Then, of course, one must reckon with the massive documentation of miraculous gifts throughout the course of church history as compiled by Craig S. Keener in his two-volume work, Miracles: The Credibility of the New Testament Accounts (Grand Rapids, MI: Baker Academic, 2011).
6. Barnabas, The Epistle of Barnabas, xvi, 9; Ancient Christian Writers, 6:61.
7. Justin Martyr, Dialogue With Trypho, 39, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf01.pdf.
8. Martyr, Dialogue With Trypho, 82, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf01.pdf.
9. Justin Martyr, The Second Apology of Justin, vi; Ante-Nicene Fathers 1:190.
10. Saint Irenaeus, Against Heresies, Book 2, ch. 32, 4, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf01.pdf.
11. Irenaeus, Against Heresies, Book 2, ch. 32, 5, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf01.pdf.
12. Irenaeus, Against Heresies, Book 5, ch. 6, 1; Euseb. H. E. 5.7.6.
13. Tertullian, A Treatise on the Soul, xlvii, ANF, 3:225–226, accessed February 12, 2019, https://www.biblestudytools.com/history/ early-church-fathers/ante-nicene/vol-3-latin-christianity/tertullian/atreatise-soul.html.
14. Tertullian, A Treatise on the Soul, ix, ANF, 3:188, accessed February 12, 2019, https://www.biblestudytools.com/history/earlychurch-fathers/ante-nicene/vol-3-latin-christianity/tertullian/a-treatisesoul.html.
15. Tertullian, Against Marcion, viii, ANF, 3:446–447, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf03.v.iv.vi.viii.html.
16. See Robeck, Prophecy in Carthage, 11–94; J. E. Salisbury, Perpetua’s Passion: The Death and Memory of a Young Roman Woman (New York: Routledge, 1997).
17. The most helpful and fair-minded treatment of Montanism is the book by Christine Trevett, Montanism: Gender, Authority and the New Prophecy (New York: Cambridge University Press, 1996).
18. Didymus, On the Trinity, 3:41, quoted in Kydd, Charismatic Gifts in the Early Church, 32.
19. Epiphanius, Panarion, 48:12; col. 873, quoted in Kydd, Charismatic Gifts in the Early Church, 32.
20. Epiphanius, quoted in Kydd, Charismatic Gifts in the Early Church, 32.
21. Athenagoras, A Plea for the Christians, ch. 9, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf02.v.ii.ix.html.
22. Eusebius, Ecclesiastical History, 5, 16:7, trans. Kirsopp Lake (London: William Heinemann, 1926), 1:475; quoted in Kydd, Charismatic Gifts in the Early Church, 35.
23. Eusebius, Ecclesiastical History, 5, 16:9, 1:477; quoted in Kydd, Charismatic Gifts in the Early Church, 35.
24. Eusebius, Ecclesiastical History, 5, 16:12, 1:479. Quoted in Kydd, Charismatic Gifts in the Early Church, 35.
25. Trevett, Montanism, 95–105.
26. Trevett, Montanism, 60–62; McDonnell and Montague, Christian Initiation and Baptism in the Holy Spirit, 136.
27. McDonnell and Montague, Christian Initiation and Baptism in the Holy Spirit, 136–137.
28. McDonnell and Montague, Christian Initiation and Baptism in the Holy Spirit, 137.
29. McDonnell and Montague, Christian Initiation and Baptism in the Holy Spirit, 137.
30. Clement of Alexandria, Excerpta ex Theodoto, 24:1
31. Clement of Alexandria, The Instructor, iv.21, ANF, 2:434.
32. Origen, Against Celsus, ch. 46, ANF, 4:415, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.xlvii.html.
33. Alexander Roberts and James Donaldson, eds., Ante-Nicene Christian Library: Translations of the Writings of the Fathers, vol. X, The Writings of Origen, “Origin Against Celsus” (Edinburgh, UK: T&T Clark, n.d.), 399–400.
34. Origen, Against Celsus, ch. 2, ANF 4:397–398, accessed February 12, 2019, http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.v.html.
35. Origen, Against Celsus, 7.9; quoted in Jeff Oliver, Pentecost to the Present: The Holy Spirit’s Enduring Work in the Church, Book One (Newberry, FL: Bridge-Logos, 2017), 84.
36. Burton Scott Easton, ed., The Apostolic Tradition of Hippolytus (Cambridge: Cambridge University Press, 1934), 41.
37. Novatian, Treatise Concerning the Trinity, 29.10.
38. Cyprian, The Epistles of Cyprian, vii.3–6, ANF, 5:286-287; vii.7, ANF, 5:287; lxviii.9-10, ANF, 5:375; iv.4, ANF, 5:290.
39. Philip Schaff and Henry Wace, eds., “Catechetical Lectures” in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: The Christian Literature Series, 1894), 118.
40. Oliver, Pentecost to the Present, 124.
41. Basil the Great, The Longer Rules, vii.
42. Philip Schaff and Henry Wace, eds., “On the Holy Spirit” in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, vol. 8 (New York: The Christian Literature Series, 1895), 25.
43. Basil the Great, The Longer Rules, xxiv, xxxv, xlii, lv.
44. Saint Gregory of Nyssa, “On the Christian Mode of Life” in Ascetical Works (The Fathers of the Church, Volume 58), trans. Virginia Woods Callahan (Washington, DC: The Catholic University of America Press, 1967, 1990), 141.
45. See Gregory of Nazianzen, On the Death of His Father, xxviii–xxix, NPF 2nd Series 7:263–264; xxxi, NPF 2nd Series 7:264, accessed February 12, 2019, https://www.ccel.org/ccel/schaff/npnf207.iii.x.html.
46. Hilary of Poitiers, On the Trinity in Philip Schaff and Henry Wace, eds., A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, second series, vol. 9 (New York: The Christian Literature Series, 1908), 146.
47. Ambrose, who highly influenced Augustine, also believed in the operation of tongues in his day (The Holy Spirit, 2.150).
48. Augustine, City of God, Book 22, chapter 8, 489, accessed February 12, 2019, https://www.ccel.org/ccel/schaff/npnf102.iv.XXII.8.html.
49. Saint Augustine, The Works of Saint Augustine: Revisions (Hyde Park, NY: New City Press, 2010).
50. Cited by Oliver, Pentecost to the Present, 142–143.
51. For extensive documentation see Stanley M. Burgess, The Holy Spirit: Medieval Roman Catholic and Reformation Traditions (Sixth-Sixteenth Centuries) (Peabody, MA: Hendrickson Publishers, 1997). See also Paul Thigpen, “Did the Power of the Spirit Ever Leave the Church?,” Charisma (September 1992): 20–29; and Richard M. Riss, “Tongues and Other Miraculous Gifts in the Second Through Nineteenth Centuries,” Basileia (1985).
52. This list was included in my book Practicing the Power. It is used here with permission.
53. Stanley M. Burgess, ed., Christian Peoples of the Spirit: A Documentary History of Pentecostal Spirituality from the Early Church to the Present (New York: New York University Press, 2011), 177–186.
54. Rufus M. Jones, ed., George Fox: An Autobiography (Richmond, IN: Street Corner Society, 1976).
55. Jack S. Deere, Surprised by the Voice of God (Grand Rapids, MI: Zondervan, 1996), 64–93.
56. See Deere, Surprised by the Voice of God, 64–93.
57. See Deere, Surprised by the Voice of God, 64–93.
58. Charles Spurgeon, The Autobiography of Charles H. Spurgeon (Curts & Jennings, 1899), 226–227.
59. Spurgeon, The Autobiography of Charles H. Spurgeon, 227.
60. C. H. Spurgeon’s Autobiography: The Full Harvest (Carlisle, PA: Banner of Truth Trust, 1973), 2:60.
CHAPTER 14:
ENCOURAGING TESTIMONIES OF OTHERS WHO SPEAK IN TONGUES
1. Much of what I share about Jackie Pullinger is taken from her book, Chasing the Dragon: One Woman’s Struggle Against the Darkness of Hong Kong’s Drug Dens. If you haven’t read it, I encourage you to do so.
2. Jackie Pullinger and Andrew Quicke, Chasing the Dragon: One Woman’s Struggle Against the Darkness of Hong Kong’s Drug Dens (Bloomington, MN: Chosen Books, 1980, 2014), 34.
3. Pullinger and Quicke, Chasing the Dragon, 35.
4. Again, if you haven’t read Jackie’s autobiography, Chasing the Dragon, do so now.
5. Pullinger and Quicke, Chasing the Dragon, 61.
6. Pullinger and Quicke, Chasing the Dragon, 62.
7. Pullinger and Quicke, Chasing the Dragon, 64.
8. Storms, The Beginner’s Guide to Spiritual Gifts, 191–192. Used with permission.