Tongues in 1 Corinthians 14:1-12

An Analysis of Tongues in 1 Corinthians 14:1-12

Delimitation

The pericope is basically part of Paul’s exposition in Chapters 12, 13 and 14 of 1 Corinthians. In these chapters we can see Paul’s discussion regarding charisms. Let us now try to focus on the pericope 1 Cor 14:1-12. This pericope follows chapter 13 which is actually a discussion on love as the foundation of the gifts as charisms. Paul stated, “If I speak in human and angelic tongues but do not have love, I am a resounding gong…” (1 Cor 13:1). The succeeding verses are descriptions of love and it culminates in saying that love is the greatest (1 Cor 13:13).

1 Cor 14:1 provides us a connecting transition and in 1 Cor 14:2 allows us to focus at speaking in tongues vis-à-vis prophesying in which the standard would be the building up of the Church (v. 5). The next verses give us Paul’s illustration by way of giving situational example. And in v. 12 Paul repeats the idea “for the building up of the Church” as a motivation in seeking to have an abundance of the gifts. Verses 13 and following discuss on the need for interpretation. Hence, 1 Cor 14:1-12 can be considered as one pericope and it discusses a comparison between tongues and prophecy in which the criterion to be considered is the building up of the Church.
Literary genre

1 Cor 14:1-12 can be considered as an argumentation. Here, we find Paul’s way of giving rhetorical questions that are found in verses 6 to 9. we could also find here comparison between speaking in tongues that build the self and prophesying that builds the Church. If we have to try to describe this pericope by identifying the elements in forensic rhetoric we could have the following:

a) Verse 1 could be the exordium. It sets the character that is needed in prophesying.

b) Verses 2-3 could be the narratio. It states the fact that one who speaks in tongue speaks to God and the one who prophesies speaks to human beings.

c) Verse 4 could be the propositio. It states the point of disagreement by way of saying that whoever speaks in a tongue builds himself up while those who prophesies builds up the Church.

d) Verses 6-11 could be the probatio. It develops the central argument by stating rhetorical questions and giving some concrete examples from experience.

e) Verse 12 could be the refutatio. It sets a conclusion by stating, “so with yourselves: since you strive eagerly for spirits, seek to have an abundance of them for building up the Church.”

To whom the letter is addressed

The addressee for this letter could be the community wherein there is a disproportionate esteem for certain phenomena, especially speaking in tongues, to the detriment of order in liturgy. Paul’s criticism of tongues could indicate this attitude. As described in 1 Cor 12:2 these people were pagan before.

Key word

In the New Testament usage the word tongue, glossa in Greek, may also refer to the physical part of body. For example, in Luke 1:64 “Immediately his mouth was opened, his tongue freed, and he [Zechariah] spoke blessing God.” The tongue is also used to praise God as in Rome 14:11 – “As I live, says the Lord, every knee shall bend before me, and every tongue shall give praise to God.”

In another sense “tongue or glossa” may also refer to other languages such as “speaking in tongue.” Such phenomenon is considered as a manifestation or gift of the Holy Spirit. This event happened as described in Acts 2:4 – “And they were filled with the holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim.” Also in Acts 19:6 – “And when Paul laid (his) hands on them, the holy Spirit came upon them, and they spoke in tongues and prophesied.”

However, Paul gives more importance on prophecy than speaking in tongues, “Now I should like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be built up” (1 Cor 14:5). For Paul, tongues are a sign for unbelievers not for those who already believe whereas prophecy is not for unbelievers but for those who believe (1 Cor 14:22). Paul continued that when unbelievers come in during gatherings while everyone speaks in tongues, the unbelievers might ask whether those who speak in tongues are out of their minds (1 Cor14:23).

Summary

The word tongue, which is glossa in Greek, is used by Paul in 1 Cor 14:1-12 to mean other languages in the expression or phrase “speaking in tongues.” In this pericope, Paul gives the argument on the importance of prophecy rather than tongues. What is more important according to Paul is the building up of the Church. Thus, he exhorts the believers to seek spiritual gifts so the church be built up.
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Reflection

One of my experiences with people in the Charismatic Renewal Movement was the occurrence related to what they call “gift of tongues.” It is rather quite strange for me at the start to hear some people utter syllables which are meaningless to me. Later on I learned that the seemingly babbling sound was due to the inspiration of the Spirit as the charismatic people would explain. They make it as a form of prayer.

When I joined the movement, I found out that producing such form of sound or speech would occur if one would allow oneself to be carried by the depth of the prayer moment. It would just flow, but still it remains controllable. The danger that I have observed with this phenomenon is that people would be anticipating this happen and it would serve as their gauge for the presence of the Holy Spirit. But of course the Spirit is not just limited to this thing.

People in the Charismatic Movement need to be reminded by Paul’s clarification regarding speaking in tongues. The work of preaching the gospel is rather more important. This is still relevant even today. We need to preach or to prophesy in order to strengthen or build the church. Those in the Charismatic Movement are active in the church and very much helpful. I could attest to the diligence and faithfulness of the diehard charismatics. I have worked with them in our parish. What they need today is pastoral attention and guidance.

I have heard some people in the seminary associate some negative connotations with those in charismatic movement regarding speaking in tongues. I think what needs to be cleared here is our understanding to this phenomenon. If we have some theological suspicions on the authenticity of the gift of tongues, how should we make pastoral action to those who believe they have such gift? How should we discern regarding this matter?

Paul’s writing in 1 Corinthians 14 is a good biblical basis for guiding these people. We need to be reminded that the primary concern is for the building up of the church or building the kingdom of God. If we make our efforts just in order to satisfy the self, then what is the meaning of our being a Christian? Christianity entails sharing the message of God in words and in deeds. And we don’t have speak a strange or foreign language to reach out to others needing love. Our good words and good deeds are already a language of love that everybody could very well understand.

Christ in Our Midst

“This is the day that the Lord has made; let us rejoice and be glad.” We have just sung this line in the responsorial psalm. And indeed we have a very strong reason to rejoice and be glad: the Lord is risen. He is truly risen. This is a landmark of our faith. Of course, we all believe in the resurrection. But for the disciples during Jesus’ time, were they expecting his resurrection after his death?

Let us now try to consider today’s gospel reading. In the opening of this particular passage, Mary of Magdala is described going to the tomb early in the morning, while it was dark. Why did she go that early? One possible answer to this could be that she was moved by her deep sorrow and grief due to the tragic death of Jesus, their Master. Here we could understand Mary Magdalene by relating it to our experiences of the pain of separation perhaps due to a death of loved one, an experience of abandonment or broken relationships.

When I was reflecting upon this Gospel passage I recalled my experience which I could consider as the most painful one in my life. It was the moment when my father died 15 years ago. He was a good father, a good provider, and a good friend. At that time when he passed away I couldn’t understand yet why it happened. Why did God allow such thing to happen? Because of my deep sorrow I considered my life then as covered with darkness. I was not immediately able to grasp the wisdom of that event. But as the years went by I gradually understood its value. Through that experience I realized that even though my father is no longer physically present with us, his values still live on in our family.

The evangelist in this passage gives us a visual description to Mary’s experience — “it was early in the morning, while it was dark.” This could be symbolic of her experience. If you have noticed, during an early morning there is a gradual transition from darkness into light as the sun of day comes in. This could be similar with what happened to Mary Magdalene at this moment. Because of her sorrow there was darkness. When she saw that the tomb was open her immediate conjecture was that Jesus’ body was stolen. It was only later that she understood that Jesus has risen.
Mary Magdalene went quickly to the disciples to tell them what happened. Peter and the disciple whom Jesus loved hurriedly went to the empty tomb. When that disciple entered in, he saw and believed. The empty tomb then was a hint that Jesus has risen. It is through the eyes of faith that we could understand this reality. But what is the significance of the empty tomb? In this very day when we are celebrating Christ’s resurrection, why are we focusing our attention to this passage? Why not focus our attention to the resurrection appearances of Jesus?

There could be two possibilities to explain why the tomb became empty: either Jesus’ body was stolen or he has risen. It was the flaring news on that day. But the burial cloths are still there, thus the disciples could believe that Jesus is truly risen. They still could hardly understand that the resurrection is the fulfillment of Jesus’ words and deeds. The resurrection is the summit of the Paschal Mystery, the whole life of Christ.

The empty tomb could also be a sign that through the resurrection, Christ’s presence transcends all reality. Meaning to say that Christ’s presence is no longer bounded by space and time. Time and space could not hinder our encounter with Christ. The empty tomb could be a symbol of our perception that the Lord is seemingly absent during the very lowest and sadist times of our life. But on the other hand, the empty tomb is most significantly a sign that the resurrected Christ lives with us and abides in us even in our experience of darkness and emptiness.

What is most challenging here on our part is the commitment to live the “risen” life in Christ. Through our baptism, we became partakers of Christ’s life. In our baptism we rise with Christ. As we celebrate today the resurrection of our Lord, it is just fitting to renew our baptismal commitment. How far have we gone as sharers of the life of Christ? As baptized Christians, have we let the world feel Christ’s presence through our service and witnessing? These questions need not be answered by mere words but by deeds in a more concrete way.

Amidst the emptiness and darkness of our socio-political situation, how did you respond? Is it by remaining indifferent or by dynamic activism? If we keep the faith in Christ’s resurrection as baptized Christians, then we all partake in the commitment of making our present society experience the presence of Christ. May our rejoicing then would not only be focused on our remembrance of the resurrection event but also on the joy and gladness brought about the presence of Christ in our midst, here and now.

A Homily on the Friday of the Fourth Week of Lent

Sanglit ania na man kita sa ika-upat nga semana sa kwaresma, ug hapit na man nato dumdumon ang Semana Santa, ingon niini na gyud kasagaran ang atong madungog nga tema diha sa ebanghelyo, sama sa atong nadungog nga gibasa karon. Nagkadako gyud ang tension tali ni Jesus ug sa mga autoridad sa mga Judiyo.

Si Jesucristo nakahibalo na nga ang mga Judiyo naglaraw pagpatay kaniya. Nahibalo usab siya nga aduna siyay misyon nga mas labaw pa kay sa pagkamatay. Tungod niini, nagsangyaw siya diha sa publiko bisan pa’g adunay hulga sa kamatayon. Gikinahanglan gyud ang kaisog sa pagbuhat sama sa gibuhat ni Jesus. Siya maisugong mibarog sa unsay iyang gituohan. Dili niya tugotan ang kahadlok nga maoy makababag sa pagtuman sa iyang misyon.

Kon atong sulayan pagpamalandong ang atong tagsa-tagsa ka kinabuhi, tingali adunay mga panghitabo diin kita nakasinati usab og tension tungod sa pagbarog nato sa kamatuoran. Bisan dinha sa atong katilingban aduna gayuy tension nga mahitabo kon ang usa ka grupo maoy gustong mopasulabi ug hikalimtan na lang ang uban nga mas may panginahanglan. Bisan usab dinhi sulod sa atong kaugalingon duna usay tension tali sa maayo ug dautan. Ug usahay kondili kanunay mao ra ba juy atong mapalabi ang dili maayo kay lisod usahay para nato ang pagbarog o pagsunod sa maayo.

Apan sayop gyud diay kon adto ta mopili sa dautan. Matud pa ni Propeta Isaias ang mga dautang tawo wala gyud mahibalo sa mga tinagoan sa Dios, wala gayod sila maglaum sa mga ganti sa usa ka kinabuhi nga balaan ug walay buling.

Karong panahona nga atong gisaulog ang kwaresma, gipahinumdoman kita pinaagi sa atong paghandum sa kinabuhi ni Jesus nga mibarog diha sa kamatuoran. Gidapit kita sa pagsunod ni Jesus. Dili kay kutob ra diha. Diha sa atong pagbarog sa kamatuoran ug sa unsay atong gituohan, kauban ug nahiusa kita ni Jesus bisan pa man adunay mga pag-antos. Mahimo ba ni nato?

Diha sa mga martir, makakaplag kita’g mga modelo nga mga tawo nga malig-ong mibarog sa unsay ilang gituohan. Andam sila ug buot sila nga mohalad sa ilang kaugalingon tungod ug alang sa ilang pagtuo. Andam ba usab kita? Kondili, unsa kahay hinungdan? Ang kahadlok ba? Wala gyud kitay angay nga kahadlokan. Diha sa salmo responsoryo atong nadungog nga “sa pagtuwaw sa matarong, nagpatalinghog kanila ang Ginoo ug sa tanan nilang mga kalisdanan giluwas niya sila.”

Dili gyud diay kita angay nga mahadlok sanglit naa man ang Ginoo nag-uban kanato. Magmadasigon unta kita kanunay diha sa atong pagbuhat subay sa atong pagtuo.