Lesson 16: Tongue Speaking & Spiritual Gifts in Church History

By Steve Patton | May 2025

The role of miraculous spiritual gifts in church history is more extensive than many realize. Among these gifts—prophecy, healing, and tongue speaking—the latter has perhaps seen the widest and most persistent belief across centuries. This article offers a cursory examination of the historical presence of tongue speaking, while occasionally touching on healing and prophecy. Given the diversity of practice and interpretation surrounding these gifts, focusing on one offers a more manageable and representative overview.

Most references to the actual practice of these gifts throughout history are anecdotal. The specific phrase “speaking in tongues” appears in English as early as the 14th century, in the Wycliffe Bible. The term glossolalia was first used in 1879 by Frederic Farrar.

This is a historical survey, not a theological argument. I approach this as a Cessationist, believing that miraculous spiritual gifts ceased with the passing of the apostles and those to whom they passed these gifts (Acts 8:14–19; 19:1–7). Though I am not a scholar or professional historian, I deeply value and enjoy studying church history.

Defining Tongue Speaking

• Glossolalia refers to ecstatic utterances that resemble language but lack any recognized linguistic structure or meaning.
• Xenolalia is the miraculous ability to speak a known human language never learned by the speaker.

Scholars have long debated whether the miracle resided in the speaker’s tongue or the hearer’s ear. Over time, tongue speaking came to be seen as a sign of anointing by the Holy Spirit—evidence of divine favor.

Tongue Speaking Beyond Christianity

Glossolalia is not unique to Christianity. Anthropological and religious studies have found similar phenomena among various non-Christian groups, including Inuit shamans, practitioners of Kundalini yoga, Tibetan and Chinese pagans, and Sufi Muslims. These occurrences are often accompanied by intense emotional or ecstatic states.

Early Church (2nd Century)

The earliest centuries offer scant evidence regarding the continuation of miraculous gifts. However, some second-century movements—especially Montanism—are often cited. Montanus and his followers claimed prophetic authority and ecstatic speech but were condemned as heretics for challenging the authority of Scripture.

Tertullian (ca. 160–240 AD), a Montanist for part of his life, mentions spiritual gifts but never explicitly describes glossolalia. Later, he distanced himself from Montanism, possibly because of the more radical practices.

Early church fathers such as Irenaeus (c. 130–202 AD), Gregory of Nazianzus (c. 329–390 AD), John Chrysostom (c. 344–407 AD), and Augustine (354–430 AD) refer to the miraculous ability to speak unlearned human languages. (Augustine believed its application had become “corporate” – the church was now spreading the gospel in all languages and the personal gift was no longer necessary.) However, actual firsthand references are rare. Most of their references are either secondhand or general in nature.

Benjamin Warfield observed, “The writings of the so-called Apostolic Fathers contain no clear and certain allusions to miracle working or to the exercise of the charismatic gifts contemporaneously with themselves.”

Middle Ages

Mentions of tongue speaking during the Middle Ages are almost non-existent. Pentecostals often attribute this to suppression by the Catholic Church. Still, some isolated references exist, such as:

• Hildegard of Bingen (12th century), who reportedly spoke and wrote Latin without formal education.
• Evangelistic friars and priests who claimed to preach in foreign tongues they had never studied.

However, these are largely anecdotal and not indicative of widespread practice.

The Reformation and Beyond

During the Reformation, several fringe groups claimed to exhibit spiritual gifts:

• The Moravians (15th century) were accused by critics of speaking in “disconnected jargon.”
• The Camisards (17th century) in France reportedly spoke in unknown languages during ecstatic episodes.
• John Wesley, founder of Methodism, accepted the possibility of spiritual gifts in his day.
• Quakers, Shakers, and early Mormons (including Brigham Young) embraced speaking in tongues.

Mainstream reformers were cautious. While many believed in miracles, they rejected the emotional and unstructured practices commonly associated with glossolalia.

The Rise of Modern Pentecostalism (19th–20th Century)

The charismatic movement gained momentum in the 1800s, notably through Edward Irving and his followers in Scotland. Irving believed the Apostolic gifts were still available but restrained by a lack of faith. Though ultimately expelled from the Church of Scotland, his movement spread globally and influenced the development of Pentecostalism.

The Azusa Street Revival in Los Angeles (early 1900s) marked the modern explosion of Pentecostal belief, including tongue speaking, healing, and prophecy. The Assemblies of God, founded in 1914, became the largest Pentecostal denomination.

Throughout the 20th century, groups like the Full Gospel Business Men’s Fellowship, Faith Healers like William Branham and Oral Roberts, and media pioneers like Pat Robertson and Jim Bakker helped spread Pentecostalism through television and radio.

Restoration Movement and Spiritual Gifts

Born out of the frontier revivals of the early 19th century, the Restoration Movement sought a return to biblical Christianity. Revivals like the Cane Ridge Meeting (1802) in Kentucky showcased ecstatic behavior, which included physical manifestations and emotional outbursts.

However, leaders such as Barton W. Stone and others chose a more reasoned, scripture-based approach. Consequently, the Churches of Christ and Disciples largely rejected modern spiritual gifts.

Not until the second half of the 20th century did a minority within the Restoration Movement begin to accept or tolerate tongue speaking and spiritual gifts, mostly among progressive congregations.

The Growth of Pentecostalism in Modern Times

The post-World War II era saw a rise in faith healers who popularized spiritual gifts among poorer populations. Figures like Oral Roberts were among the first to harness mass media for evangelism.

Television ministries, especially through CBN, PTL Club, and the Trinity Broadcasting Network, helped normalize charismatic worship. Tongue speaking, healing, and prophecy were often featured on air.

Closing Observations

Across church history, charismatic movements often arise when traditional religion is seen as lifeless or overly institutional. These groups emphasize revival, ecstatic worship, and a fresh experience of the Holy Spirit.

They often equate tongue speaking with spiritual authenticity and divine favor. Many preachers within these movements claim direct communication from the Holy Spirit and give it central focus in their messages.

While we must be cautious of extremes—either overreaction to tradition or to emotionalism—we must also appreciate the enduring work of the Holy Spirit. The Father, Son, and Holy Spirit remain active, working together to fulfill God’s purposes in the world.