Rev. Richard J. Venema, pastor of the First Christian Reformed Church of Pella, Iowa. writes:
“Last year [1971] a member of our congregation donated $1,000 to Dordt College to sponsor an essay contest. This contest was open to all young people of the CRC with the awards to be used as scholarships at Dordt College. Papers were to be written on the topic: What Is Ahead for the Christian Reformed Church? The donor’s primary interest was to promote an understanding of and appreciation for the heritage which is ours in the CRC . . . . As a pastor I am grateful for such a positive attitude towards our young people.
“This year [1912] $1,000 was given to our consistory with the intent that the young people of Pella I would be encouraged to participate . . . . Third place winner ($100) was Sherri Menninga, a Junior at Dordt College.”
Rev. Venema’s cooperation in complying with our request to make these prize-winning essays available for publication in THE OUTLOOK is greatly appreciated.
On January 1, 1901. Agnes Ozman, a student at Parham’s Bible College, began to speak with tongues after Parham had laid his hands upon her. Out of this event grew a movement so strong that in less than seventy-five years it has invaded almost every religious denomination. Tn 1960, Dennis Bennett resigned his rectorship at St. Mark’s Episcopal Church in Van Nuys, California because of a threatened split in his church over his admission of speaking in tongues. This act gave birth to Neo-Pentecostalism, the movement in which Pentecostal teachings and practices have penetrated non-Pentecostal churches. In the past 12 years, advocates of this movement have been found in the Reformed Church in America, Episcopal, Baptist, Presbyterian, Lutheran, Methodist, and Roman Catholic denominations. Besides these major groups, Neo-Pentecostalism has also affected many smaller denominations, including our own Christian Reformed churches. What this movement is, its beliefs, and its force is a matter with which every member in our church should be concerned.
Baptism in the Spirit – Our main controversy with the Pentecostalists is with their belief of a second blessing, also known as baptism in the Spirit. Pentecostalists believe that the Holy Spirit indwells a believer at the moment of conversion, but that He fills or baptizes them later. This experience is different from regeneration and is physically evidenced by the speaking in tongues, or as it is also known, “glossalalia.” Members of this movement define tongues as speaking in a language never before heard by the speaker and usually unknown to the listeners. In most cases, once the speaker has used this language, he can speak it again whenever he wishes. Although very few Pentecostalists c1aim that this second blessing is necessary to salvation, they do value the experience very highly and strongly urge everyone to strive for it.
Once a person decides to seek this Baptism, he may be given certain instructions such as: 1. ask God for the experience, 2. when hands are laid on him, he is to receive the Spirit, 3. the Spirit will act on his vocal chords, but he must cooperate, 4. he is to throwaway all fear, 5. he must open his mouth wide and breathe deeply, at the same time telling himself he is receiving the Spirit. Individuals have also been instructed to repeat certain nonsense syllables until they begin speaking with tongues. In his book The Modern Tongues Movement, Robert Gromacki also cites examples where wind, fire, perfume, shaking, physical convulsions, electric shocks. lights, perspiration (from the heat of the Holy Spirit), visions, healings and seeing, hearing and touching Christ accompanies this experience. Although these are more extreme accompaniments, most tongue-speaking does take place in surroundings of high emotion.
New Testament passages adduced – Pentecostalists base their belief concerning a second blessing on seven passages in the New Testament. These seven include five separate accounts in Acts, Mark 16:17, and I Corinthians 12–14. Each of these passages will be looked at in more detail.
Of the five accounts in Acts, only three specifically mention speaking in tongues. In the other two, this experience is inferred from other given facts. The specific passages are:
1. Acts 2:1–13: In this account of Pentecost, we are clearly told that the apostles spoke with other languages as a result of the Holy Spirit filling them. “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (v. 4).
2. Acts 8:5–25: In these verses speaking in tongues is not directly mentioned, but it is inferred from the verses concerning the magician Simon in Samaria.
“Then laid they [Peter and John] their hands on them, and they [the Samaritans] received the Holy Ghost. And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, saying, Give me also this power that on whomsoever I lay hands, he may receive the Holy Ghost” (vss. 17-19). Simon had already seen Philip perform miracles or healings, so Pentecostalists believe the power Simon sought was that of speaking in tongues.
3. Acts 9:17–18: Although in this account of Paul’s baptism by Ananias tongues again are not specifically mentioned, advocates of the tongues movement reason that we know Paul spoke with tongues from his letter to the Corinthians (I thank my God, I speak with tongues more than ye all. I Cor. 14:18). So he probably received the gift at this time.
4. Acts 10:1–11:18: This is a record of the baptism of the household of Cornelius. “While Peter yet spake these words, the Holy Ghost fell on them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues . . .” (vss. 44–46).
5. Acts 19:1–7: John the Baptist had baptized a few men in Ephesus. When Paul later visited this area, he asked them if they had received the Holy Spirit. On their answer of no, Paul explained: “When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues, and prophesied” (vss. 5, 6).
The only time speaking in tongues is mentioned in the gospels is in Mark 16:17. Here, in part of Mark’s account of the Great Commission, Jesus says, “And these signs shall follow them that believe; in my name shall they cast out devils, they shall speak with new tongues . . . .” As believers today, the Pentecostalists say these signs should still follow us.
The final passage used by tongues advocates is I Corinthians 12–14. In 12:10, speaking in tongues is listed among the gifts of the Spirit; and in chapter 14, Paul sets down regulations the Corinthians should follow when using this gift of tongues. Because speaking in tongues is a gift of the Spirit, Pentecostalists believe it should still be practiced today.
Reply to Pentecostal position – Because I believe Romans 8:9 and I Corinthians 12: 13, I do not believe that a second blessing of baptism of the Spirit evidenced by speaking in tongues is an experience to be highly sought by me. Romans 8:9 says, “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His.” Corresponding with this is I Corinthians 12:13, “For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” Both of these passages clearly indicate that all Christians have been Spirit-baptized.
Furthermore, Paul in I Corinthians 12:30 implies that not all Christians speak in tongues. “Have all the gifts of healing? do all speak with tongues? do all interpret?” It is clear from the above passages that all Christians are Spirit-baptized, but not all speak in tongues. The Holy Spirit dwells in the Christian at the time of regeneration. How then can the previous Pentecostal proofs be explained?
In the five passages from Acts, only three specifically mention speaking in tongues. Paul may have received his ability to speak in tongues at his baptism, but we have no proof to say he did. In the occurrence at Samaria, Simon “saw” (not “heard”) the power received through the laying on of hands. This is only a technicality, though, and if speaking in tongues did occur here, we will later see how it fits into the pattern.
Excluding only the passage of Paul, the other four Acts passages concern the bringing of the Gospel to four different classes of people after Christ’s ascension. Acts 2 records the birth of the Christian church. At Pentecost God sent the promised Holy Spirit to the believers. The certainty of His coming was evidenced by certain physical phenomena, including understandable speaking in tongues by the apostles. Christ sent the Spirit into the world only once to undertake His ministry until Christ’s return. This sending into the world is not repeated over and over.
Finally in Acts 19, the Holy Spirit was introduced to followers of John the Baptist. Speaking in tongues in these instances was a sign to these various classes of people. Later, when the gospel was given again to other members of these same classes, we have no record of tongues-speaking. Speaking in tongues was only an introductory and temporary sign.
The passage of Mark used to support tongues is debatable. The textual support for inclusion of this passage in Mark is uncertain. In four other accounts of the Great Commission, these signs to follow Christians are not included. Also the Pentecostalists emphasize only the sign of speaking in tongues as a sign of Spirit-filled living. The other signs must also be seen. Because of the uncertainness of this passage, what it says must be evaluated in the light of other Scripture.
I Corinthians 12 does list tongues as a gift of the Spirit, but as one of the minor gifts. The Pentecostalists violate this when they put the gift of tongues in first place. The modern Pentecostal movement also violates the Biblical rules concerning tongues given by Paul in I Corinthians 14. These rules include that at a meeting only two or three should speak in tongues, one at a time, with an interpreter (v. 27). Too many Pentecostal meetings have five or six speaking in tongues, all at one time, with no interpreter.
Even though there are no interpreters, the tongues speakers do not keep quiet as commanded in verse 28. Our God is a God of order (v. 33), but Pentecostal meetings are a mass of confusion. And in verse 19, Paul states that five words of understanding are better than 10,000 words in an unknown tongue. We also know from Paul’s admonitions to the Corinthian church, that their practice of speaking in tongues did not lead them to a better moral life as should be the result of a Spirit-filled life.
Finally, the fact that speaking in tongues is not mentioned in later New Testament books and was not practiced by the early church should provide some evidence that tongues are not a necessary sign of baptism in the Spirit.
Conclusion – Although the Christian Reformed Church is only a relatively small denomination, it has not been and will not be unaffected by the Neo-Pentecostal movement. There is a growing number of people in our denomination who “speak with tongues.” Members of our church should examine the movement in the light of the Bible and recognize its unbiblical ideas. A movement that puts the experience of tongues over the doctrine stated in the Bible and makes the Holy Spirit the primary receiver of man’s praise over Christ and the Father is not a movement that should be accepted by the true believer.
“Last year [1971] a member of our congregation donated $1,000 to Dordt College to sponsor an essay contest. This contest was open to all young people of the CRC with the awards to be used as scholarships at Dordt College. Papers were to be written on the topic: What Is Ahead for the Christian Reformed Church? The donor’s primary interest was to promote an understanding of and appreciation for the heritage which is ours in the CRC . . . . As a pastor I am grateful for such a positive attitude towards our young people.
“This year [1912] $1,000 was given to our consistory with the intent that the young people of Pella I would be encouraged to participate . . . . Third place winner ($100) was Sherri Menninga, a Junior at Dordt College.”
Rev. Venema’s cooperation in complying with our request to make these prize-winning essays available for publication in THE OUTLOOK is greatly appreciated.
On January 1, 1901. Agnes Ozman, a student at Parham’s Bible College, began to speak with tongues after Parham had laid his hands upon her. Out of this event grew a movement so strong that in less than seventy-five years it has invaded almost every religious denomination. Tn 1960, Dennis Bennett resigned his rectorship at St. Mark’s Episcopal Church in Van Nuys, California because of a threatened split in his church over his admission of speaking in tongues. This act gave birth to Neo-Pentecostalism, the movement in which Pentecostal teachings and practices have penetrated non-Pentecostal churches. In the past 12 years, advocates of this movement have been found in the Reformed Church in America, Episcopal, Baptist, Presbyterian, Lutheran, Methodist, and Roman Catholic denominations. Besides these major groups, Neo-Pentecostalism has also affected many smaller denominations, including our own Christian Reformed churches. What this movement is, its beliefs, and its force is a matter with which every member in our church should be concerned.
Baptism in the Spirit – Our main controversy with the Pentecostalists is with their belief of a second blessing, also known as baptism in the Spirit. Pentecostalists believe that the Holy Spirit indwells a believer at the moment of conversion, but that He fills or baptizes them later. This experience is different from regeneration and is physically evidenced by the speaking in tongues, or as it is also known, “glossalalia.” Members of this movement define tongues as speaking in a language never before heard by the speaker and usually unknown to the listeners. In most cases, once the speaker has used this language, he can speak it again whenever he wishes. Although very few Pentecostalists c1aim that this second blessing is necessary to salvation, they do value the experience very highly and strongly urge everyone to strive for it.
Once a person decides to seek this Baptism, he may be given certain instructions such as: 1. ask God for the experience, 2. when hands are laid on him, he is to receive the Spirit, 3. the Spirit will act on his vocal chords, but he must cooperate, 4. he is to throwaway all fear, 5. he must open his mouth wide and breathe deeply, at the same time telling himself he is receiving the Spirit. Individuals have also been instructed to repeat certain nonsense syllables until they begin speaking with tongues. In his book The Modern Tongues Movement, Robert Gromacki also cites examples where wind, fire, perfume, shaking, physical convulsions, electric shocks. lights, perspiration (from the heat of the Holy Spirit), visions, healings and seeing, hearing and touching Christ accompanies this experience. Although these are more extreme accompaniments, most tongue-speaking does take place in surroundings of high emotion.
New Testament passages adduced – Pentecostalists base their belief concerning a second blessing on seven passages in the New Testament. These seven include five separate accounts in Acts, Mark 16:17, and I Corinthians 12–14. Each of these passages will be looked at in more detail.
Of the five accounts in Acts, only three specifically mention speaking in tongues. In the other two, this experience is inferred from other given facts. The specific passages are:
1. Acts 2:1–13: In this account of Pentecost, we are clearly told that the apostles spoke with other languages as a result of the Holy Spirit filling them. “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (v. 4).
2. Acts 8:5–25: In these verses speaking in tongues is not directly mentioned, but it is inferred from the verses concerning the magician Simon in Samaria.
“Then laid they [Peter and John] their hands on them, and they [the Samaritans] received the Holy Ghost. And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, saying, Give me also this power that on whomsoever I lay hands, he may receive the Holy Ghost” (vss. 17-19). Simon had already seen Philip perform miracles or healings, so Pentecostalists believe the power Simon sought was that of speaking in tongues.
3. Acts 9:17–18: Although in this account of Paul’s baptism by Ananias tongues again are not specifically mentioned, advocates of the tongues movement reason that we know Paul spoke with tongues from his letter to the Corinthians (I thank my God, I speak with tongues more than ye all. I Cor. 14:18). So he probably received the gift at this time.
4. Acts 10:1–11:18: This is a record of the baptism of the household of Cornelius. “While Peter yet spake these words, the Holy Ghost fell on them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues . . .” (vss. 44–46).
5. Acts 19:1–7: John the Baptist had baptized a few men in Ephesus. When Paul later visited this area, he asked them if they had received the Holy Spirit. On their answer of no, Paul explained: “When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues, and prophesied” (vss. 5, 6).
The only time speaking in tongues is mentioned in the gospels is in Mark 16:17. Here, in part of Mark’s account of the Great Commission, Jesus says, “And these signs shall follow them that believe; in my name shall they cast out devils, they shall speak with new tongues . . . .” As believers today, the Pentecostalists say these signs should still follow us.
The final passage used by tongues advocates is I Corinthians 12–14. In 12:10, speaking in tongues is listed among the gifts of the Spirit; and in chapter 14, Paul sets down regulations the Corinthians should follow when using this gift of tongues. Because speaking in tongues is a gift of the Spirit, Pentecostalists believe it should still be practiced today.
Reply to Pentecostal position – Because I believe Romans 8:9 and I Corinthians 12: 13, I do not believe that a second blessing of baptism of the Spirit evidenced by speaking in tongues is an experience to be highly sought by me. Romans 8:9 says, “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His.” Corresponding with this is I Corinthians 12:13, “For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” Both of these passages clearly indicate that all Christians have been Spirit-baptized.
Furthermore, Paul in I Corinthians 12:30 implies that not all Christians speak in tongues. “Have all the gifts of healing? do all speak with tongues? do all interpret?” It is clear from the above passages that all Christians are Spirit-baptized, but not all speak in tongues. The Holy Spirit dwells in the Christian at the time of regeneration. How then can the previous Pentecostal proofs be explained?
In the five passages from Acts, only three specifically mention speaking in tongues. Paul may have received his ability to speak in tongues at his baptism, but we have no proof to say he did. In the occurrence at Samaria, Simon “saw” (not “heard”) the power received through the laying on of hands. This is only a technicality, though, and if speaking in tongues did occur here, we will later see how it fits into the pattern.
Excluding only the passage of Paul, the other four Acts passages concern the bringing of the Gospel to four different classes of people after Christ’s ascension. Acts 2 records the birth of the Christian church. At Pentecost God sent the promised Holy Spirit to the believers. The certainty of His coming was evidenced by certain physical phenomena, including understandable speaking in tongues by the apostles. Christ sent the Spirit into the world only once to undertake His ministry until Christ’s return. This sending into the world is not repeated over and over.
Finally in Acts 19, the Holy Spirit was introduced to followers of John the Baptist. Speaking in tongues in these instances was a sign to these various classes of people. Later, when the gospel was given again to other members of these same classes, we have no record of tongues-speaking. Speaking in tongues was only an introductory and temporary sign.
The passage of Mark used to support tongues is debatable. The textual support for inclusion of this passage in Mark is uncertain. In four other accounts of the Great Commission, these signs to follow Christians are not included. Also the Pentecostalists emphasize only the sign of speaking in tongues as a sign of Spirit-filled living. The other signs must also be seen. Because of the uncertainness of this passage, what it says must be evaluated in the light of other Scripture.
I Corinthians 12 does list tongues as a gift of the Spirit, but as one of the minor gifts. The Pentecostalists violate this when they put the gift of tongues in first place. The modern Pentecostal movement also violates the Biblical rules concerning tongues given by Paul in I Corinthians 14. These rules include that at a meeting only two or three should speak in tongues, one at a time, with an interpreter (v. 27). Too many Pentecostal meetings have five or six speaking in tongues, all at one time, with no interpreter.
Even though there are no interpreters, the tongues speakers do not keep quiet as commanded in verse 28. Our God is a God of order (v. 33), but Pentecostal meetings are a mass of confusion. And in verse 19, Paul states that five words of understanding are better than 10,000 words in an unknown tongue. We also know from Paul’s admonitions to the Corinthian church, that their practice of speaking in tongues did not lead them to a better moral life as should be the result of a Spirit-filled life.
Finally, the fact that speaking in tongues is not mentioned in later New Testament books and was not practiced by the early church should provide some evidence that tongues are not a necessary sign of baptism in the Spirit.
Conclusion – Although the Christian Reformed Church is only a relatively small denomination, it has not been and will not be unaffected by the Neo-Pentecostal movement. There is a growing number of people in our denomination who “speak with tongues.” Members of our church should examine the movement in the light of the Bible and recognize its unbiblical ideas. A movement that puts the experience of tongues over the doctrine stated in the Bible and makes the Holy Spirit the primary receiver of man’s praise over Christ and the Father is not a movement that should be accepted by the true believer.