The Spirit's Ministry - Tongues and Prophecy

The early church fathers state that Montanus’ teachings were in direct conflict with the teachings of the apostles (Tertullian. Against Marcion. Book 5 Chap. 13). Apollonius states that the prophecies of Montanus did not come true, and he lived in wealth as a result of his followers. Montanus made predictions that did not come true and statements that were later proved to be wrong. He was regarded as a false prophet (Church History of Eusebius. Book 5, Chap. 18).

Eusebius quotes Apollonius who was an eye-witness of Montanus. Apollonius states that Montanus encouraged his followers to divorce their spouses, created communes in Phrygia, collected money, and paid those who would preach his doctrine. The prophetess, Maximilla, who followed Montanus, divorced her husband and declared herself to be a virgin after reportedly being filled with the Holy Spirit (Church History of Eusebius. Book 5, Chap. 18). Here is a significant comment,

. . . unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning. (Church History of Eusebius. Book 5, Chap. 16)

Consequently, any comments about spiritual gifts are suspect since he was a false teacher. The apostle Peter makes this comment about false teachers,

But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies . . . Many will follow their sensuality, and because of them the way of the truth will be maligned; and in their greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep. (NASB) 2 Pet. 2:1-3

Tertullian. Tertullian (A.D. 155-220) was influenced by Montanus. Yet Tertullian only mentions spiritual gifts and never gives personal testimony to experiencing tongues. In his book, Against Marcion, he quotes a large amount of scripture but never comments about the existence of tongues in his time. Here is some of his writing,

Now, on the subject of “spiritual gifts,” I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise . . . Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: “He ascended up on high,” that is, into heaven; “He led captivity captive,” meaning death or slavery of man; “He gave gifts to the sons of men,” that is, the gratuities, which we call charismata. (Tertullian. Against Marcion. Book 5 Chap. 8)

Tertullian then proceeds to quote from 1 Corinthians 12. Near the end of chapter 8 he challenges Montanus or Marcion to demonstrate the gifts.

Let Marcion then exhibit, as gifts of his God, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer — only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from amongst those specially holy sisters of his. (Tertullian. Against Marcion. Book 5 Chap. 8)

In chapter 4 of “Exhortation to Chastity,” Tertullian indicates that the apostles fully displayed the gifts of prophecy and tongues and “not partially, as all others have.” Notice the word “all.” He included everyone since the time of the apostles. His comment is not clear enough to conclude that he was alluding to prophecy and tongues during his time. His statement is truly independent of when prophecy and tongues occurred. If he was referring to prophecy and tongues in his time, then he is implying that the gifts were suppressed.

Origen. Origen (A.D. 185-254) is one of the best known and scholarly early church fathers. He was highly educated and well traveled. Origen’s father died as a martyr, and consequently he had to earn money to support his mother and six younger brothers. As an adult he was a pupil of Clement of Alexandria, whom he succeeded as head of the catechetical school under the authority of the bishop Demetrius. Origen was a significant writer. His best work is considered to be the Hexapla which is a synopsis of Old Testament versions of the Hebrew text and the Septuagint.

Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ’s ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the Holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. (Against Celsus. Book VII, 8).

In this statement Origen tells us that there were only “traces” of the signs of the Holy Spirit left during his time. There are two important facts to be recognized in this statement. First, by “traces” he implies that the obvious presence of the Holy Spirit had diminished over time and was no longer in full display. Second, he does not tell us which spiritual gifts are included in his expression “signs.” He could be alluding to prophecy or tongues. Prophecy we expect to continue.

Novatian. Novatian (A.D. 200-258) was the first Roman theologian to write in Latin. He was ordained in Rome and became a leader of the Roman clergy. During the Decian persecution, A.D. 249-251, thousands of Christians were systematically persecuted. History tells us Christians were given the opportunity to renounce their faith, offer incense to other gods, or give up their sacred books. Many did. Those who did were called the lapsi or the “Lapsed” because they had returned to paganism.

Novatian wrote two letters to Bishop Cyprian of Carthage concerning the lapsi. He had a moderate view toward the apostates; but when Cornelius was elected pope in 251, Novatian hardened his position and refused to let the lapsi return to the church. Novatian was martyred (A.D. 258) under the Roman emperor Valerian.

In his work “Concerning the Trinity,” Novatian briefly stated that Jesus had sent the Spirit, that He came at Pentecost, and then added these words:

This is He who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, often discrimination of spirits, affords powers of government, suggests counsels, and orders and arranges whatever other gifts there are of charismata; and thus makes the Lord’s Church everywhere, and in all, perfected and completed. This is He who, after the manner of a dove, when our Lord was baptized, came and abode upon Him, dwelling in Christ full and entire, and not maimed in any measure or portion; but with His whole overflow copiously distributed and sent forth, so that from Him others might receive some enjoyment of His graces: the source of the entire Holy Spirit remaining in Christ, so that from Him might be drawn streams of gifts and works, while the Holy Spirit dwelt affluently in Christ (Novatian, Concerning the Trinity, Chap. 29).

Novatian states that the Spirit “places” the charismatic gifts within the church. It is not clear if he was saying that all of the gifts were active, including tongues, or if he was simply teaching that the Holy Spirit gives these gifts. From the context before and after this passage, it is clear that Novatian was teaching the role of the Holy Spirit.

Constitutions of the Holy Apostles. The book is a compilation of various works. It is estimated that the work was written in the fourth century (circa A.D. 300-399). At first the work seems to suggest that signs and wonders were occurring, but the author’s understanding of signs and wonders is explained. It does not include prophecy and tongues.

Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not vouchsafed the same: for the gifts of God which are bestowed by Him through Christ are various; and one man receives one gift, and another. For perhaps one has the word of wisdom, and another the word of knowledge; another, discerning of spirits; another, foreknowledge of things to come; another, the word of teaching; another, long-suffering; another, continence according to the law . . . (Constitutions of the Holy Apostles. Book 8, Chap. 1, Section 1).

Ambrose. Ambrose (A.D. 339-397) the youngest son of an imperial viceroy of Gaul. His father died soon after his birth, and Ambrose was reared in Rome, in a palace frequented by the clergy. Later in life he was bishop of Milan. He was a prolific writer. One of his works was about the Holy Spirit. The only significant statement he makes about the spiritual gift of tongues is found in the following statement,

See, God set apostles, and set prophets and teachers, gave the gift of healings, which you find above to be given by the Holy Spirit; gave divers kinds of tongues. But yet all are not apostles, all are not prophets, all are not teachers. Not all, says he, have the gift of healings, nor do all, says he, speak with tongues. For the whole of the divine gifts cannot exist in each several man; each, according to his capacity, receives that which he either desires or deserves. But the power of the Trinity, which is lavish of all graces, is not like this weakness. (Ambrose. On The Holy Spirit. Book 2, Chap. 13, 150).

He states that the gifts of healings and tongues were given by the Holy Spirit and then adds that no gift is given to every believer. Ambrose attempts in this book to prove that the Trinity works together. It is not divided. It is not like the gifts which are distributed differently to believers. Ambrose’s statement does not indicate that tongues were continuing.

Chrysostom. John Chrysostom (A.D. 347-407) was the son of a high-ranking military officer and was brought up as a Christian by his widowed mother. He studied near the city of Antioch and eventually was ordained as a deacon and then a priest. Later he moved to the city of Constantinople and ministered there for 12 years. He established himself as a great preacher. His homilies or sermons include some on the gospels of Matthew and John, Acts, and eight of St. Paul’s letters.

Chrysostom makes one of the most significant and direct statements about spiritual gifts, namely tongues. He states he has no knowledge of tongues. They had ceased to exist. Here it is,

Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that when ye were Gentiles, ye were led away unto those dumb idols, howsoever ye might be led. This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more? This however let us defer to another time, but for the present let us state what things were occurring then. Well: what did happen then? Whoever was baptized he straightway spake with tongues and not with tongues only, but many also prophesied, and some also performed many other wonderful works (Chrysostom, John. 1 Corinthians. Homily 29, Section 1).

Later Chrysostom suggested at least two reasons for the disappearance of spiritual gifts: The Christians who spoke in tongues led to schism, and tongues were no longer necessary after the faith had been established.

Conclusion. We have reviewed all of the relevant passages of the early church fathers that discuss tongues, and some about prophecy. There are many other passages that discuss spiritual gifts in the process of teaching about them. Sometimes spiritual gifts were discussed to explain another passage in scripture. Allusions were made to prophecy and tongues, but never was there a strong statement that the author had experienced tongues.

As we have witnessed, prophecy continued. That agrees with 1 Cor. 13:8-12. While it appears that tongues did continue after the apostles, Origen said that only “traces” of the signs of the Holy Spirit were left during his time A.D. 185-254). It is John Chrysostom (A.D. 347-407) who states that tongues had ceased.