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LIBERTY THEOLOGICAL SEMINARY SCHOOL OF THEOLOGY

ARE TONGUES FOR TODAY?

A PAPER SUBMITTED TO DR. WILLIAM GORDON IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE CLASS SYSTEMATIC THEOLOGY II THEO 530

BY DANIEL K. GANN CORSICANA, TX

SEPTEMBER 11, 2011

TABLE OF CONTENTS

I. INTRODUCTION..1 II. BRIEF SUMMARY......1 III. CRITICAL INTERACTION.........2 A. ARE TONGUES BIBLICALLY

VALID3 B. DID TONGUES CEASE WITH THE LAST

APOSTLE?............................................5 C. WHAT PURPOSES COULD TONGUES SERVE IN THE CHURCH

TODAY?.....7 IV. CONCLUSION......11 BIBLIOGRAPHY........................................................................................................................13

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1 INTRODUCTION The intention of this paper is to explore the subject and discuss the question: Are tongues for today? This topic is a highly debated issue within Christianity. It is not the purpose of this paper to resolve any dispute that may be between the proponents of any specific opinion or interpretation of the Scriptures in regards to this subject. This paper will approach this topic with an open-mind asking simple questions and offering simple answers from both sides of the debate. The actual question being explored is not whether or not anyone ever spoke in tongues. As Milliard Erickson frames it, The question that has occasioned the most controversy is whether the Holy Spirit is still dispensing these gifts in the church today, and if so, whether they are normative (i.e., whether every Christian can and should receive and exercise them).1 In order to answer this question, three other questions will be discussed and answered from differing views. They are as follows: Are tongues Biblically valid? If so, did they cease with the last Apostle? If not, what purpose do they serve in the church today?

BRIEF SUMMARY The practice of speaking in tongues is the supernatural ability to speak in another language without having prior learned it. The Greek word underlying this phrase is glossa, which means a tongue, either as the organ of the body or as a language.2 Out of this comes a theological term for speaking in tongues known as glossolalia. Some modern translations render the KJV phrase "speak with other tongues" as speak in foreign tongues, speak in foreign languages, and speak in different languages.3
1

Millard J. Erickson, Christian Theology: Second Edition (Grand Rapids, MI: Baker Academic, 2009), David K Bernard, The new birth (Hazelwood, MO: Word Aflame Press, 1984) Ch. 9. Ibid.

892.
2

2 Speaking in tongues is not a new phenomenon. The practice has roots that stem back to the foundations of the New Testament church. Jesus had told his followers to wait in the city until they were endued with power from on high.4 We know that they did gather together in an upper room and on the day of Pentecost they were all filled with the Holy Ghost and begin to speak in other tongues.5 It doesnt seem that speaking in tongues is debated or denied up to this point in Christian history. The debate seems to be in regards to the purpose of tongues and whether or not they ceased. The modern use of speaking in tongues, which began early in the 20th century, seems to be the most contentious issue between Bible scholars who either agree or disagree with the practice. R.G. Robins is referring to this period of time when he notes in his biography of A. J. Tomlinson that, the tongues speakers began to teach that this phenomenon and this phenomenon alone signified the true baptism in the Holy Ghost.6 They believed that this gift was the ultimate spiritual experience which resulted from the believer being saved, sanctified, and still seeking a deeper relationship with God.7

CRITICAL INTERACTION There are many voices to be heard when researching the topic of speaking in tongues. There are two extreme positions that can be taken on this subject and neither seems to be supported by scripture. One is that the gift of speaking in tongues ceased after the last apostle died; there is purpose and it is not legitimate at all. The other extreme puts such an emphasis on speaking in tongues that it is practically considered the apex of ones spiritual life and

4 5

Luke 24:49 KJV Acts 2: 1-4 KJV 6 R.G. Robins, A.J. Tomlinson: Plainfolk Modernist (New York, NY: Oxford University, 2004), 183. 7 Ibid.

3 relationship with God. Both of these viewpoints are debated using scripture for support. However, neither are entirely supported alone in Gods word. Are tongues Biblically valid? The first question that must be asked when attempting to discover whether tongues are for today or not is: Are tongues Biblically valid? There would be no use in going any further if speaking in tongues were not discussed in the Bible. But this is not the case; speaking in tongues is definitely discussed in the scriptures. However, as Adam Ayers mentioned, Even a brief sampling of the relatively small body of New Testament texts that refer to the phenomenon of tongues reveals a confusingly diverse, convoluted, and involved landscape of opinion.8 A lot of early opinions on this subject came from a literal, simple approach to the reading of the scriptures. Richard Spurling, an early leader in a young Pentecostal denomination called the Church of God (Cleveland, TN), was noted by Robins as saying, Jesus and the apostles had it, so, the gift of the Holy Ghost rested on solid rock.9 In the Evangelical Dictionary of Theology, G. R. Osborne gives another Biblical source by discussing 1 Corinthians 12:4-11 and pointing out that speaking in tongues is one of the nine grace-gifts or charisma.10 One of the most quoted texts comes from a passage of scripture which both sides of the debate use to support their belief. In his 1s letter to the Corinthians, Paul said, I thank my God, I speak with tongues more than ye all.11 Speaking from thirteen years of experience as a Pentecostal, this comment by Paul is enough for many Pentecostals to set up camp and raise a flag over. However, Stephen Chester believes that 1 Corinthians 14.20-25 actually causes a
Adam Ayers, "Can the behavior of tongues utterance still function as ecclesial boundary? the significance of art and sacrament," Pneuma 22, no. 2 (September 1, 2000): 271-301. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010), 271. 9 Robins, A.J. Tomlinson: Plainfolk Modernist (New York, NY: Oxford University, 2004), 184. 10 Walter A. Elwell, Evangelical Dictionary of Theology: Second Edition (Grand Rapids, MI: Baker Academic, 2009), 1206. 11 st 1 Corinthians 14:18 KJV
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4 problem in interpretation.12 Gordon Fee believes that even a casual study of 1 Corinthians 12-14 makes gives one an understanding that there is a problem and it has to do with the gift of tongues. He pointed out that anyone should be able to see this by the fact that "speaking in tongues" is mentioned or referred to at least 19 times in the Bible.13 Fee continues emphasizing his point by making note that speaking in tongues, is the only gift that makes all seven gift lists, where in the course of the argument Paul lists or refers consecutively to three or more gifts.14 Gary McGee, when discussing how speaking in tongues empowered early Pentecostals, indicated that they lacked formal theological exposition, but they had discovered in Spirit baptism an avenue of adoration in glossolalia utterance not restored extensively since the time of the ancient church.15 This statement is applicable because, amidst all the debate, there is no denial amongst scholars that speaking in other tongues was present in the ancient church. The modern use that has been discussed so far is still subject to differing opinions in regards to interpretation of the Scriptures. Taking all this into consideration so far, there is enough evidence to say that speaking in tongues is Biblically valid. So the next question and discussion will focus on whether or not tongues ceased.

Did tongues cease with the last Apostle?


Stephen J. Chester, "Divine madness? speaking in tongues in 1 Corinthians 14.23," Journal for the Study of the New Testament 27, no. 4 (June 1, 2005): 417-446. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010). 13 Gordon D. Fee, "Tongues - least of the gifts : some exegetical observations on 1 Corinthians 12-14," Pneuma 2, no. 2 (September 1, 1980): 3-14. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 6. 14 Ibid. 15 Gary B. McGee, "The new world of realities in which we live": how speaking in tongues empowered early Pentecostals," Pneuma 30, no. 1 (January 1, 2008): 108-135. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 113.
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5 Christians who reject the concept that the Holy Ghost is still administering the charisma gifts contend that there was a time in history that the supernatural gifts ceased. Furthermore, they were basically nonexistent throughout most of church history. Millard Erickson notes states, When they were present, it was generally in isolated groups characterized by unorthodox beliefs on a number of other major doctrines. 16 Among those who reject the possibility of modern glossolalia, there are those who quote 1 Corinthians 13:8 as evidence: where there are tongues, they will be stilled. Contradicting this, Douglas Stephenson states that much of the negative, cessationist rhetoric of Scoffield, Torrey, and Warfield has been overcome.17 Stephenson also documents that the essentials of what Pentecostals call the baptism of the Holy Spirit was part of the public liturgy of the churches for at least eight centuries after the day of Pentecost.18 Those who contend for cessation have a scriptural basis just as those who believe in the current use of speaking in tongues. Stanley Toussaint discusses 1 Corinthians 13. He makes note of the omission of tongues in verses 9 and 12.19 He goes on to discuss the issue and say, It is more than mere circumstance that tongues are not mentioned in verse 9 while knowledge and prophecies are.20 Stanleys opinion is that tongues will cease and not be in existence at all when the Lord Jesus returns for his church.21 One of the stronger arguments for the cessation of tongues is presented by G.R. Osborne in Elwells Evangelical Dictionary of Theology. He said, Neither Jesus nor his disciples speak in tongues in the Gospels, and there is no hint there of a connection between tongues and the
Erickson, Christian Theology: Second Edition (Grand Rapids, MI: Baker Academic, 2009), 893. Douglas Ray Stephenson, Glossolalia as a sign of the times for Christian unity. Dr. Diss., (Colombia Theological Seminary, 2000), 2. 18 Stephenson, Glossolalia as a sign of the times for Christian unity. Dr. Diss., (Colombia Theological Seminary, 2000), 1. 19 Stanley D. Toussaint, "Symposium on the tongues movement : First Corinthians thirteen and the tongues question," Bibliotheca sacra 120, no. 480 (October 1, 1963): 311-316. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 315. 20 Ibid. 21 Ibid.
17
16

6 activity of the Holy Spirit.22 Osborne goes on to point out that the only possible connection would be in Mark 16:17 where it is mentioned that Christians would speak with a new tongue.23 However, it is noted that this verse may have been altered in the second century. But this leads to the statement, Nevertheless, as such it is evidence that the second-century church still accepted the validity of these supernatural gifts.24 If the second-century church accepted the validity of speaking in tongues, it is most likely that they believed the gift had not ceased. Moving forward in time it is noted by Osborne that Luther and Calvin both spoke positively of the gift and some believe Luther actually had such experiences.25 But this does not prove that either of them spoke in tongues or encouraged others to do so. But it is enough to say that they accepted the continuing validity of tongues.26 Contradicting this thought, George Dollar said, Actually, speaking in tongues played no part in the Reformation movement.27 Dollars main argument was that multitudes of eager Christians all over Europe were seeking to re-establish New Testament doctrine and holy living. Some of the greatest Christian minds were searching the Scriptures diligently.28 Furthermore, excellent treatises were being written and creeds were being developed, and Not one of these even intimated that the doctrine of speaking in tongues had a part in the continuing stream of God's work or in the present-day activity in which the Holy Spirit directs.29
22

Elwell, Evangelical Dictionary of Theology: Second Edition (Grand Rapids, MI: Baker Academic, 2009),

1206.
23 24

Ibid. Ibid. 25 Elwell, Evangelical Dictionary of Theology: Second Edition (Grand Rapids, MI: Baker Academic, 2009), 1208. Ibid. George W. Dollar, "Symposium on the tongues movement : church history and the tongues movement," Bibliotheca sacra 120, no. 480 (October 1, 1963): 316-321. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 318. 28 Ibid. 29 Dollar, "Symposium on the tongues movement : church history and the tongues movement," Bibliotheca sacra 120, no. 480 (October 1, 1963): 316-321. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 318.
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7 Unfortunately, none of these arguments are conclusive when trying to determine if tongues actually ceased or not. Erickson made an honest acknowledgement when he said: There simply is no biblical evidence indicating the time of fulfillment of the prediction that tongues will cease.30 So far, it has been discussed and determined that that there is no argument that tongues have a Scriptural basis. Additionally, the subject of cessation has been discussed and it seems that there is not enough evidence to determine conclusively that tongues did cease. The next section will discuss the issue of whether or not tongues could serve a purpose in the church today. What purposes could tongues serve in the church today? Zane Hodges makes the accusation that the modern tongues movement, which would include all Pentecostals and Charismatics, has failed to show any discernible consciousness of the plain Biblical purpose of this gift stands as a powerful argument against the movement's genuineness and validity.31 This statement simply is not true. There may be some Pentecostals who seem to lack purpose, but this could be attributed to any other Christian group as well. This section will attempt to discuss some potential purposes for the speaking of tongues in church today. While discussing the purpose of speaking in tongues, David Bernard states in his book, The New Birth that: Speaking in tongues is not gibberish or merely an unintelligible, ecstatic utterance without objective meaning Those who speak in tongues speak in genuine languages, even though the speakers themselves do not understand what they say. Many times observers recognize these languages (Acts 2). The languages can be either human or angelic in nature (I Corinthians 13:1). Speaking in tongues is not an accidental, irrelevant,
Erickson, Christian Theology: Second Edition (Grand Rapids, MI: Baker Academic, 2009), 896. Zane Clark Hodges, "Symposium on the tongues movement : the purpose of tongues" Bibliotheca sacra 120, no. 479 (July 1, 1963): 226-233. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 233.
31
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8 unimportant, or rare phenomenon; it is a gift from God and a significant part of God's plan for the New Testament church.32 Lewis Johnson agrees with Bernards definition in part. However, he believes that the purpose of tongues was to authenticate the gospel message to the Jews and that there is no modern or universal purpose for tongues.33 Henry Lederle doesnt agree with Johnson. He contends that the glossolalia in Acts and 1 Corinthians refers to existing foreign languages, and by "speaking in tongues a person was delivering the very Word of God, infallible and inerrant in all its part. 34 Therefore, he would be of the opinion that tongues serves the vitally important purpose of sharing the Word of God. James Connolley proposes that speaking in tongues was not a language and that it was a learned experience.35 As quoted earlier in this paper, the phenomenon of tongues reveals a confusingly diverse, convoluted, and involved landscape of opinion.36 In discussing the potential purposes for tongues in the church today, Michael Wilson relates to us the story or William Simpson. Simpson believed that he baptized in the Holy Spirit. He believed that he would speak in other tongues, but this meant that he would be able to speak to speak Chinese without training on his missionary journeys.37 While this did not happen, he did continue to contend for tongues. He saw the purpose of this being the empowerment of the gifts of the spirit. He contended so much that he broke with the Christian Missionary Alliance and
Bernard, The new birth (Hazelwood, MO: Word Aflame Press, 1984) Ch. 9. S. Lewis Johnson, "Symposium on the tongues movement : the gift of tongues and the book of Acts," Bibliotheca sacra 120, no. 480 (October 1, 1963): 309-311. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 311. 34 Henry I. Lederle, "The Final Word: A Biblical Response to the Case for Tongues and Prophecy Today," Calvin Theological Journal 30, no. 2 (November 1, 1995): 635-636. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 635. 35 James T. Connelly, "Speaking in tongues: multi-disciplinary perspectives," Theological Studies 68, no. 2 (June 1, 2007): 473-474. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 473. 36 Ayers, "Can the behavior of tongues utterance still function as ecclesial boundary? the significance of art and sacrament," Pneuma 22, no. 2 (September 1, 2000): 271-301. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010), 271. 37 Michael David Wilson, "Contending for tongues: W. W. Simpson's Pentecostal experience in northwest China," Pneuma 29, no. 2 (January 1, 2007): 281-298. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010), 281.
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9 affiliated with a Pentecostal denomination known as the Assembly of God.38 In his understanding of spiritual empowerment and speaking in tongues, Simpson desired that all believers experience this same power.39 His ultimate hope was the same as many others and that was the hope that Christians would unify through the baptism of the Holy Spirit and speaking with tongues.40 The unfortunate implication to this new position was that unless you spoke in tongues, your Christian experience was not complete.41 Bernard contends that the purpose of speaking in tongues is that it symbolizes the unity of the church.42 He discusses the flood in Genesis and the disobedience of mankind even after the world was destroyed. The emphasis is on the fact that people tried to compete with God by building the Tower of Babel.43 Most Christians have heard this story and know that God confounded their languages and scattered them.44. Bernard believes that this process began to be reversed with the advent of Pentecost. This event has taken people from many nations and uniting them into one spiritual family by the sign of tongues.45 It is very interesting to think about and discuss the fact that the church contains people of every tribe, nation, and tongue, but all are one through the language of the Spirit. Speaking in tongues becomes the new language associated with citizenship in the kingdom of God.46 Douglas Stephenson quotes Morton Kelsey making an observation about church growth and the charismata, glossolalia:

Ibid. Wilson, "Contending for tongues: W. W. Simpson's Pentecostal experience in northwest China," Pneuma 29, no. 2 (January 1, 2007): 281-298. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010),284. 40 Ibid. 41 Ibid. 42 Bernard, The new birth (Hazelwood, MO: Word Aflame Press, 1984) Ch. 9. 43 Ibid. 44 Genesis 11: 1-9 KJV 45 Bernard, The new birth (Hazelwood, MO: Word Aflame Press, 1984) Ch. 9. 46 Bernard, The new birth (Hazelwood, MO: Word Aflame Press, 1984) Ch. 9.
39

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10 One of the most interesting phenomena has been the tremendous growth of the churches which stress speaking in tongues (emphasis mine), the Pentecostal churches. While the more conventional established churches have barely kept pace with the population explosion in the United States, these fundamentalistic and enthusiastic groups have skyrocketed in membership to seventh place, and have sprung up in every city throughout the country." The statistic cited was made in 1964.47 This staggering growth could not have been accomplished without Christian unity. Walter Hollenweger discusses unity in his book, Pentecostalism: Origin and Developments Worldwide. The point that Hollenweger makes is that Unity has failed for over 1900 years. It has been failed by organization and non-organization alike. He concludes the thought by stating, We expect to see the time, when baptized by the Holy Ghost into one Body, the gloriously redeemed Church without spot or wrinkle, having the same mind, judgment, and speaking the same things.48 Edmund Rybarcyck states that, God, for his own loving and mysterious reasons, recreates us to be vehicles for unintelligible and non-rational modes of communication.49 He contends that the new covenant opens us up to a divine-human encounter and expression. He goes on to note that in Paul's thinking, it is a charisma that was given both to edify the believer and to further the work of transforming the creation.50 This thought opens up a new potential purpose for speaking in tongues and that is edification. Gordon Fee discussed this and said the following: We may conclude these exegetical notes by referring once again to the argument of chapter 14. It needs to be emphasized once more that Paul does not say that tongues is inferior to prophecy. What he says is that in church intelligibility is preferred to nonintelligibility, because the former seeks to edify the whole community while the latter is only for one's own edification. The pursuit of love demands that in church one seek to edify the whole community.51
Stephenson, Glossolalia as a sign of the times for Christian unity. Dr. Diss., (Colombia Theological Seminary, 2000), 118. 48 Walter Hollenweger, Pentecostalism: Origins and developments worldwide. (Peabody, MA: Hendrickson Publishers, 1997), 348. 49 Edmund J. Rybarczyk, "Reframing tongues: apophaticism and postmodernism," Pneuma 27, no. 1 (March 1, 2005): 83-104. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010), 91. 50 Ibid.
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11 Fee continues his argument by pointing out that Paul is not "damning tongues with faint praise." His point is that with the interpretation of tongues it becomes intelligible. Therefore, as an intelligible gift it could be one of the "greater gifts" in church as edification.52

CONCLUSION Ultimately, we all have our opinions on various aspects of Scripture and Christian tradition. This student is an Ordained Minister in the classical Pentecostal tradition. However, the attempt was made to discuss the issue with an open mind. There is no doubt that speaking in tongues has been abused within its own tradition and in many cases presented a negative testimony. There is also no doubt that those who do not practice speaking in tongues are no less saved than those who do. The question to be answered was, Are tongues for today? The approach used to answer this question was through three other questions. Are tongues Biblically valid? Yes they are; there is too much scripture to deny this. If so, did they cease with the last Apostle? No they did not; there is too much evidence to suggest otherwise. If not, what purpose do they serve in the church today? Tongues serve the purpose of unifying the body of Christ spiritually, and they edify the Christian and the body of Christ as a whole if used Biblically. So the answer would have to be, yes. If practiced Biblically without abusing them, tongues are for today.

Fee, "Tongues - least of the gifts : some exegetical observations on 1 Corinthians 12-14," Pneuma 2, no. 2 (September 1, 1980): 3-14. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010), 13. 52 Ibid,14.

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12 BIBLIOGRAPHY Ayers, Adam. "Can the behavior of tongues utterance still function as ecclesial boundary? the significance of art and sacrament." Pneuma 22, no. 2 (September 1, 2000): 271-301. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010). Bernard, David K. The new birth. Hazelwood, MO: Word Aflame Press, 1984. Chester, Stephen J. "Divine madness? speaking in tongues in 1 Corinthians 14.23." Journal for the Study of the New Testament 27, no. 4 (June 1, 2005): 417-446. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010). Connelly, James T. "Speaking in tongues: multi-disciplinary perspectives." Theological Studies 68, no. 2 (June 1, 2007): 473-474. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010). Dollar, George W. "Symposium on the tongues movement: church history and the tongues movement." Bibliotheca sacra 120, no. 480 (October 1, 1963): 316-321. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010). Erickson, Millard J. Christian Theology: Second Edition. Grand Rapids, MI: Baker Academic, 2009. Elwell, Walter A. Evangelical Dictionary of Theology: Second Edition. Grand Rapids, MI: Baker Academic, 2009. Fee, Gordon D. "Tongues - least of the gifts: some exegetical observations on 1 Corinthians 1214." Pneuma 2, no. 2 (September 1, 1980): 3-14. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010). Hodges, Zane Clark. "Symposium on the tongues movement: the purpose of tongues." Bibliotheca sacra 120, no. 479 (July 1, 1963): 226-233. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010). Hollenweger, Walter. Pentecostalism: Origins and developments worldwide. Peabody, MA: Hendrickson Publishers, 1997. Johnson, S. Lewis. "Symposium on the tongues movement: the gift of tongues and the book of Acts." Bibliotheca sacra 120, no. 480 (October 1, 1963): 309-311. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010). Lederle, Henry I. "The Final Word: A Biblical Response to the Case for Tongues and Prophecy Today." Calvin Theological Journal 30, no. 2 (November 1, 1995): 635-636. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010).

13 McGee, Gary B. "The new world of realities in which we live": how speaking in tongues empowered early Pentecostals." Pneuma 30, no. 1 (January 1, 2008): 108-135. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010). Robins, R.G. A.J. Tomlinson: Plainfolk Modernist. New York, NY: Oxford University, 2004. Rybarczyk, Edmund J. "Reframing tongues: apophaticism and postmodernism." Pneuma 27, no. 1 (March 1, 2005): 83-104. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010). Stephenson, Douglas Ray. Glossolalia as a sign of the times for Christian unity. Dr. Diss., Colombia Theological Seminary, 2000. Toussaint, Stanley D. "Symposium on the tongues movement: First Corinthians thirteen and the tongues question." Bibliotheca sacra 120, no. 480 (October 1, 1963): 311-316. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 9, 2010). Wilson, Michael David. "Contending for tongues: W. W. Simpson's Pentecostal experience in northwest China." Pneuma 29, no. 2 (January 1, 2007): 281-298. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 10, 2010).

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