Praying In Tongues For 24 Hours? Top 102 Best Answers

This article deals specifically with the biblical benefits of speaking in tongues and is not intended to be an exhaustive study of the subject of tongues or the baptism of the Holy Spirit.

I have an extensive free online Bible course on the Holy Spirit that also covers Spirit baptism and speaking in tongues.

Also if you have questions about tongues; for example “is tongues for everyone or for today?”, “what is the connection between the baptism in the Holy Spirit and speaking in tongues” or “what is the baptism in the Holy Spirit and is it relevant for us today?” (or similar questions) ; please see the other articles on the Baptism of the Holy Spirit as we address issues that people question, doubt, or struggle with in this area.

Welcome back to our series on the Spiritual Disciplines, which explores practices that can be used to train the soul. The purposes and practices of these disciplines are addressed in a way that allows them to be adapted across belief systems.

“By overloading the body with food, you strangle the soul and make it less active.” —Seneca

In our final installment in this series, we explored the spiritual discipline of simplicity, defined its essence as a clear purpose in life, and then prioritized the appropriate use of time and resources. While we’ve listed several ways to keep one’s priorities in the right place, today we’re going to discuss one of the best—a practice that’s also a spiritual discipline in its own right: fasting.

The discipline of fasting is ancient, common to almost all of the world’s religions (as well as philosophical systems such as Stoicism), and mentioned more frequently in the Bible than baptism. There is a reason for this prevalence and universality.

Fasting is the most tangible and deeply embodied spiritual discipline, and its intersection of the physical and metaphysical produces uniquely potent, perceptible, sensory-awakening effects that bridge the often-wide gap between body and soul.

Fasting has recently become popular for its health benefits alone, but when also practiced as a spiritual discipline, it can open up far more possibilities than can be read on a scale.

Today we’re going to look at how to get the most out of fasting – using it as an important tune not only for the health of the body, but also for the fitness of the mind.

What is fasting?

Fasting is the voluntary abstinence from something for a limited time; It’s not a fast if you plan on giving that thing up forever, although at the end of a fast you might decide not to include it in your life again. Depending on what is being fasted from, the fast can last from days to weeks.

Some people fast from all solid foods but allow themselves to drink juice. Others fast from certain foods; Eastern Orthodox Christians, for example, fast from meat, fish, dairy, olive oil and wine every Wednesday and Friday.

You can also fast from non-nutritive things like technology or certain behavioral habits.

Basically, and traditionally, fasting involves abstaining from all food and high-calorie beverages (sometimes water). And while we’ll discuss non-diet fasting below, that’s the form that serves as the focus of this article.

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Fasting has attracted a lot of attention in recent years for its physical health benefits. While research on the subject is relatively new, fasting can help you lose weight, normalize insulin levels, boost the immune system, increase human growth hormone, stimulate cell regeneration, and prolong longevity. By giving your body a break from processing food, fat stores are replenished and cells are given a chance to go into repair mode – old and damaged ones are destroyed and new cells are created. As Fr. Thomas Ryan put it in The Sacred Art of Fasting, abstaining from food “gives the body a chance to renew itself. It is a time when the body burns its garbage. It’s like house cleaning day.”

Almost as “taking out the garbage”, fasting seems to have a revitalizing and balancing effect on the body’s hormone and metabolic systems, and practitioners also report a sharpening of mental functions.

While the spiritual discipline of fasting is not primarily practiced for physical health reasons, neither should these benefits be entirely divorced from their purpose. As Ryan explains, the discipline integrates body and mind benefits:

“It doesn’t have to be either/or. . . It can and should be both, for we are not just bodies and we are not just spirits. We are embodied spirits. Animated Flesh. What is good for me physically is good for me. And what is good for me spiritually is good for me. There is only one “I” that it all comes back to.”

That being said, it is important to understand that in practicing fasting as a spiritual discipline, the physical is secondary and serves as a vehicle for the spiritual; as Ryan puts it, “We manipulate the physical to access the spiritual”; Fasting “offers bodily sensations indicative of spiritual realities.” The hunger of the stomach should put us in contact with the hunger of the soul.

What is interesting indeed is the way in which the physical benefits of fasting symbolically reflect its spiritual ones; In the same way that fasting balances the body’s hormones and renews its cells, it recalibrates the soul’s priorities and repairs areas of one’s character that have become damaged and diseased. Fasting cleanses both the body and the soul.

Ultimately, fasting does not rise to the level of a spiritual discipline unless you consciously approach it as such. If you fast with spiritual goals, you still get the physical benefits automatically; but if you fast without spiritual intentions, the effects will extend only to the body, without significantly affecting the soul.

While the specific spiritual goals of fasting vary by faith tradition, there are many purposes that cut across faiths and philosophies:

Teaches that Discomfort is ≠ bad

Fasting is arguably the most countercultural of spiritual disciplines. In a time of unprecedented convenience — where every atmosphere is air-conditioned, food can be ordered at the touch of a button, entertainment can be tailored perfectly to personal taste, and we feel empowered to gratify our every whim — anything inconvenient seems like an utterly unnecessary hassle. We expect to be always full, always full.

But fullness is not always good and emptiness is not always bad. The constant desire for pleasure can be harmful, and occasional discomfort can be just what we need.

Richard Foster writes of this insight in The Celebration of Discipline:

“The first truth revealed to me in my early experiences with fasting was my lust for good feelings. It’s certainly not a bad thing to feel good, but we need to be able to take that feeling to an easy place where it doesn’t control us.”

Culturally, we have come to recognize that the pain of exercise is necessary if we are to improve our physical health. But we rarely carry this acceptance into other areas of life where it is just as true. Sometimes, actually almost always, you have to feel uncomfortable to get well.

Sometimes you have to empty yourself to be filled.

Strengthens the will

“More than any other discipline, fasting reveals the things that control us.” – Lynne M. Baab, Fasting

The will of the mind is a muscle much like that of the body; The more it is practiced, the stronger it becomes. And fasting gives our will muscle an unparalleled workout that builds its strength not just in relation to our consumption, but in all areas of life.

This is where fasting connects to simplicity. To live the simple life, one must keep one’s purposeful priorities – one’s loved ones – in order. The challenge is that lower desires are constantly trying to assert themselves over nobler ideals.

Fasting offers concrete, visceral exercise in choosing higher principles over lower appetites. By feeling physical hunger but ignoring its gravitational pull, you teach yourself that you are the boss of your body – that you don’t take marching orders from your gut. You teach yourself that you are the master of your appetite and not its slave.

Fasting requires us to suppress our appetite for food, but this hunger is representative of all our other nagging appetites. As we overcome seemingly insatiable food cravings, we realize that other cravings that seem to need to be answered now can actually be postponed. We come to the realization that we can do without it. We can control the things that want to control us.

The self-control that food fasting builds becomes an aid to keeping all of our priorities right and helps us gain a better grip on the constant struggle between short-term pleasures and long-term goals. It’s a concrete practice that helps develop that nebulous thing called character.

Intensifies prayer

“In every culture and religion throughout history, fasting has been an instinctive and essential language in our communication with the Divine.” —Fr. Thomas Ryan

While this purpose of fasting is obviously unique to theists, it is quite central to those who believe in God; Whenever fasting is mentioned in religious scriptures, it is almost always associated with prayer.

Fasting overlaps with prayer and intensifies it in various ways.

First, accompanying prayer with fasting shows a sincere intention. As Lynne M. Baab puts it, “The fast is sort of a declaration: what I pray for is so important that I am willing to put my entire life—including food—aside to focus on working for it pray.”

Second, spiritual fasters often choose a specific purpose for their fast (an issue in need of guidance; a loved one in need of healing) and then use the fasting-induced hunger pangs as a reminder to pray for it; Whenever they feel their appetite gnawing, they offer a supplication. Baab likens this practice to “tying a ribbon around one’s finger to remember God.” In this way, fasting increases the number of prayers throughout the day.

Physical hunger also increases the urgency of one’s prayers. If fasting “provides physical sensations that point to spiritual realities,” the craving for food increases the craving to make one’s deeper needs known. Petition becomes plea.

Eventually, because fasting removes the need for food, the time that would have been spent on meals can be devoted to prayers, further increasing their frequency and focus.

What effect do these fasting increases have on the effectiveness of prayer? The answer to that depends on your theology.

Some would say that the sacrifice of the fast can “unleash” a blessing or response that otherwise would not have been granted – that, as in Jesus’ parable of the woman and the unjust judge, God will listen to those who keep trying. Others will say that, as Baab puts it, “You cannot manipulate God to do what we want.” The supplicant is instead blessed simply by receiving guidance on how to pray and finding a deeper connection with God through deeper prayer.

Whether or not prayer strengthened by the fast changes God’s susceptibility to supplication, both sides agree that it changes the supplicant’s receptivity to God’s guidance. The physical emptiness of fasting cleanses the channels of communication so that spiritual intuitions can be more easily perceived. As Ryan puts it, fasting is “an act that renews contact with God, like removing rust and corrosion from a car battery so the electricity can flow more freely.”

If you’re having trouble making a decision rather than just praying about it, try accompanying those prayers with a fast.

Establishes rhythms between absence and abundance

In many religions, the festival is said to be preceded by a fast: Catholic and Orthodox Christians are asked to fast on Good Friday before Easter; Jews are supposed to fast for 25 hours on Yom Kippur before ending the holy day with a big, celebratory meal. And the opposite is true; Christians can celebrate on “Fassen Tuesday” (aka Mardi Gras) before the fast of Lent begins on Ash Wednesday, and Jews celebrate in the afternoon before the fast of Yom Kippur begins.

While devout followers of these religions continue these practices today rather than partaking in a rhythmic cycle of fasting and feasting, most modern humans remain in a constant feast mode. We stay pretty stuffed all year round and then try to get really stuffed during the holidays.

In this unshakeable, linear state of saturation, there is no rhythm — no texture in our days, no ying and yang in our appointments, no real anticipation of our holidays.

As a result, our festivals lose a lot of their satisfaction.

You’ve probably heard of the “hedonic treadmill” – the idea that while we enjoy new things, we quickly get used to them and the pleasure wears off. The only way to get that old high back is to keep chasing more and more. But of course the cycle just repeats itself, and we end up in an endless, unsatisfying wheel of desire.

Fasting breaks and resets the hedonic treadmill. It restores a long-jammed anticipation of food. In abstinence, our normally saturated senses get a chance to recalibrate, so the next time we eat, the food regains a bit of its “newness” and tastes better than ever. As the old saying goes, “Hunger is the best spice”.

This Thanksgiving, instead of sitting down to dinner easily and then eating until you’re full, try not eating 24 hours before your meal. Fast before a feast and you’ll discover a rhythm that makes special occasions feel special.

Promotes gratitude and humility

“Drawing from the teachings of great men, I will also teach you a lesson: set aside a certain number of days during which you shall be content with the meager and cheapest food . . . that maybe it’s a self-test instead of just a hobby. Then, I assure you, my dear Lucilius, you will leap for joy when you are filled with a dime of food.” —Seneca

Speaking of Thanksgiving, not only can fasting increase the enjoyment of eating, but it can also make you more grateful for what you eat. Give it up for a while and you’re less likely to take it for granted.

Fasting promotes humility in other ways as well. It is a good opportunity to reflect on your mortality and mortality – your weakness, neediness and brokenness. They are a fragile creature that depends on a constant supply of external sustenance to function. Go several weeks without it and you’re dead. You’re not omnipotent. You are not fully self-sufficient.

For a theist, this feeling of fasting humility can extend to reflecting on his dependence on God as the ultimate source of life. For this reason, religions have often associated fasting with penance – it is an outward sign of inward humiliation.

Breaks you out of a rut and affirms your humanity

Although we usually think of ourselves as sophisticated, complex, interesting, and intellectual, sometimes our behavior can be terribly Pavlovian. Someone pops open a can of soda and we want one. Smell something cooked and suddenly we are hungry. Our stomachs growl like clockwork around lunchtime, because that’s when we always eat lunch.

And that’s just our eating habits. Then there’s our smartphones, which allow us to feel like rats in a lab learning to pull a lever to get their treats. Hear a notification check your phone Hear a notification check your phone. Push lever, push lever, push lever. Even if our phone doesn’t ping, when we see it on our dresser we automatically make a detour to check the screen.

Even when our behavior isn’t driven by reptilian instincts, we can still get stuck in some fairly fixed and not always beneficial routines.

Buddhist “forest monks” consider fasting to be one of the “dhutanga” sanctions – a group of 13 ascetic practices. Dhutanga means to “enliven” or “to stir up,” and that’s what fasting (whether from food or technology) can do with the dehumanizing ruts you get caught in. It breaks your routine in a life-affirming way.

You feel a pang of hunger and ignore it. You always eat lunch, but today you won’t eat anything at all. You hear your phone ping and ignore it. You see your phone on your dresser and move on. As Baab writes, “Fasting brings a deep freedom. I don’t have to do things the same day after day. I am not a slave to my habits. I can change things, I can try new things.”

Humans are the only creatures who can choose to turn off a lower instinct in order to strive for a higher goal.

So fast you remember you’re a man, not a mouse.

Builds solidarity with those who suffer and within a community

The worst part about having a friend or loved one going through a difficult time is the helplessness and powerlessness you feel as a spectator of their pain and suffering. Aside from offering words of encouragement, making them a meal, and sending your thoughts and prayers, there isn’t much you can do.

Fasting lends at least a little sincerity and momentum to these ever-present thoughts and prayers. By embracing a little voluntary hardship, you also allow yourself to feel a tiny bit of the suffering someone is going through, which makes your empathy a little more visceral and real, and tends to keep the person in your head more.

Fasting is not just something that can help organize personal fears into concrete action; it can also mobilize a community that wants to help. When someone is in need, groups of family members or parishes sometimes decide that everyone should fast and pray for the person on the same day. While fasting has no metaphysical effect on the condition of the person experiencing difficulty, knowing that a bunch of people were willing to go beyond “thoughts and prayers” and actually make a sacrifice sends a powerful message of love and support . At the same time, the fasting community also brings the fasting community together when they are united in one goal and suffer a little themselves.

Indeed, as Baab reports, there was a time in this country when fasting was something of a communal civic duty:

“When the British Parliament ordered an embargo on the port of Boston in 1774, the Virginia legislature called for a day of public humiliation [humility], prayer and fasting. George Washington wrote in his diary that he was fasting that day. In 1798, when the United States was on the brink of war with France, John Adams proclaimed a day of solemn mortification, prayer, and fasting. During the War of 1812, the two chambers of Congress passed a joint resolution calling for a day of public humiliation, prayer, and fasting. Three times during the Civil War, Abraham Lincoln called for a day of national humiliation, prayer and fasting. Lincoln encouraged fasting and prayer both in houses of worship and at home.”

The aim of these national fasts was to ask for divine protection and guidance, to strengthen the character of the citizens for the challenges ahead and to create solidarity among them.

Raise sympathy (and charitable donations) for the poor

While most of us in the modern western world eat enough—too much—eat every day, there are still people around the world and in our own country who don’t.

Fasting promotes a sense of solidarity with these needy and often forgotten people; By experiencing a little bit of temporary hunger yourself, you can feel more compassion for those who experience such pain on a regular basis. The idea, however, is not just to feel sorry for the poor, but to let that compassion move you into action. In fact, almost every religion promotes almsgiving as part of the discipline of fasting.

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Most religions have specific guidelines on how the “official” fasting of the faith should be conducted. But most also encourage their followers to practice personal fasting outside of prescribed holidays and other mandatory times.

Whether you are religious and want to start your own fast, or are non-religious but want to try the discipline of fasting, the following tips will help you make the practice a successful and uplifting habit:

Establish the parameters of your fast

This includes exactly what you are fasting from and for how long.

With a traditional fast, you abstain from food and high-calorie drinks. You can also choose not to drink water.

Research shows that 16 hours seems to be about the minimum you need to fast to reap some of the physical health benefits that fasting brings. So this is like stopping to eat at 8 p.m. the first day and not eating until noon the next day; You basically just skip breakfast. While this type of “intermittent fasting” every day is easy enough and good for the body, it’s not strenuous enough to have a large spiritual impact. However, it can be a great way to dip your toes into the fast, as it helps stabilize your blood sugar, making prolonged fasting easier.

Even if you’re a beginner and haven’t had such practice in fasting, you should easily jump into a 24-hour two-meal fast: stop eating after dinner and start fasting; Then the next day, skip breakfast and lunch and break your fast with your next dinner. Keep in mind that while it’s possible to exercise on a day when you’re fasting, it will make your hunger much more acute and maintain your fast more difficult, so you may want to fast on a day when you’re less active are.

I would also recommend that the beginner speed up their intake of water and other non-caloric beverages (a necessity if you’re working out that day). Personally, I don’t see any additional benefit in not drinking water while fasting; I just feel terrible instead of spiritual, and some caffeine can make it easier to refrain from eating. However, keep in mind that artificially sweetened beverages can stimulate your salivation to eat.

I personally do a 24-hour fast about once a week, but even once a month has been shown to yield the above health benefits.

Once you get the hang of the 24-hour food-only fast, you may want to experiment with longer fasts or avoid water as well. Use practical wisdom when fasting and, of course, speak to a doctor about any medical conditions that may make fasting unprofitable for you.

If you have a health condition that prevents you from eliminating all foods, consider fasting by only eliminating certain foods, or adopting a no-diet fast.

You can actually “fast” of anything in your life that takes up more space, attention, power, or influence than you want and subsequently mess up your love; Consider fasting anything that distracts from your higher priorities and needs rebalancing in your life.

This contains:

All devices with a screen (TV, smartphone)

sports or hobbies

Talk

Social media (or the internet at large)

news

Music (total or a specific type)

During a limited period of abstinence, you can appreciate the role that the thing you are fasting from is playing in your life. how much do you miss it how much do you really need Does his absence add to your life?

After this evaluation period, you can decide how/if you want to reintroduce the habit into your life. When you find that your life was better without it, you can choose to give it up forever. Even if you resume the habit, regular fasting will help you practice the behavior with greater moderation.

Dedicate your fasting to a spiritual purpose

As we said at the beginning, you will not get much spiritual benefit from a fast unless you actively seek it. None of the purposes described above will manifest unless you intentionally focus on and reflect on them during your fast. It’s like going for a run; it can be a spiritual experience if you want it, but if that is not your intention it will only be a run; The mindset you bring to the practice is important.

So the first step to a successful fast is knowing what purpose you are serving. You can dedicate your fast to any of the general purposes above, such as: B. become more grateful or strengthen your will. Or your purpose can be more specific, such as For example, gaining insight into a question you have or praying for someone who is ill. One reason for fasting that we haven’t mentioned yet is to express mourning – fasting and mourning often went hand in hand in ancient times. You can also fast on the anniversary of a loss — it can make the memory more visceral and embodied, and it can just feel right to remain physically empty to honor the time someone you loved took out of your life became.

When you open a fast, take a few minutes to think about the purpose you are going to devote it to. As you pray, share your intentions with God and ask for guidance, discernment, discernment, strength, etc. during your fast. At the end of the fast, end the fast with another time of reflection or prayer, reflecting on how you are feeling during of the fast and whether you learned anything from it.

Follow strategies to help you stay on course and make fasting a joyful, even enjoyable, discipline

You may have tried fasting before and found that instead of reaching zen, you were just cranky when everyone came out. Maybe you were angry and impatient and threw in the towel early.

Fasting is supposed to be a bit difficult and uncomfortable – that’s part of its raison d’être. But it can also be very doable to stick with, and even enjoyable in its own way. (A little bit of a hard workout hurts so good.)

Use these strategies to help stick to the fast and make it a satisfying experience:

Each time you feel hungry, reflect and/or pray about your destiny. Let your fast be the band tied around your finger. Every time you’re hungry, instead of reaching for food, take the moment to address why you’re fasting.

If possible, stay away from food and use meal times for spiritual practice. While being around and refusing food builds the will, try not to tempt yourself beyond what you can endure. Hanging out in the kitchen while baking cookies or sitting at a table where everyone else is eating will make it harder for you to keep up your fast.

Wenn es möglich ist, halte dich von Situationen fern, in denen es Essen gibt, und nutze die Zeit, die du durch das Auslassen von Mahlzeiten gewonnen hast, um andere spirituelle Disziplinen zu praktizieren – suche Einsamkeit, bete, meditiere, studiere und denke natürlich über den Zweck von nach Ihr Fasten.

Erwarten Sie „Uhrwerk“-Hungerschmerzen und wischen Sie sie ab. Wenn Sie jeden Tag ungefähr zur gleichen Zeit essen, beginnt Ihr Körper, in Erwartung der erwarteten Mahlzeit hungerauslösende Hormone auszuschütten, wenn diese Zeiten näherrücken. Wenn Sie diese Schmerzen verspüren, erkennen Sie, dass Sie nicht wirklich hungrig sind und dass Ihr Körper nur aus Instinkt handelt. Tatsächlich ist das gelegentliche Unterbrechen dieser Muster durch Fasten Teil dessen, was das Fasten gesund macht, und sich daran zu erinnern, kann motivierend sein.

Wiederhole Mantras für dich selbst, wenn du versucht bist, nachzugeben. Wenn der Hunger dich zu überwältigen scheint, wiederhole einige Mantras wie diese, die dich an deine Bestimmung erinnern:

Ich bin der Boss meines Körpers

Ich bin kein Sklave meines Magens

Ich nehme keine Marschbefehle aus meinem Bauch

Es ist Mülltag für meinen Körper

Der Mensch lebt nicht vom Brot allein

Denken Sie daran, dass Milliarden von Menschen dies die ganze Zeit tun. Wenn Sie neu im Fasten sind, kann es sich wie eine große, fast unmögliche Herausforderung anfühlen. Denken Sie daran, dass Tonnen von Menschen dies regelmäßig tun. Mormonen fasten einmal im Monat. Muslime fasten den ganzen Monat Ramadan.

You can do that.

Hören Sie sich unseren Podcast zum Thema Fasten als spirituelle Disziplin an:

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Eine Einleitung

Studium & Selbstprüfung

Einsamkeit & Stille

Einfachheit

Fasten

Dankbarkeit

Walking with the Lord means you are always ready to receive a miracle. These powerful prayers for miracles will provide you with the perfect encouragement to be ready to receive your blessings from the Lord.

Nothing is impossible prayer

Heavenly Father, thank you that nothing is impossible for you. hear my prayer for a miracle Fill me with confidence that you can answer. What seems impossible to me is in your power. If I can’t think of a solution, you can still trade. Please help me to believe that nothing I face in life compares to you. You are the god of the impossible. Neither death nor life, angels or rulers, present or future, high or low, or anything else in all creation will be able to separate me from Your love. Through Jesus Christ our Lord, Amen.

faith to move mountains prayer

Lord God, name above all names, your power is unlimited and your strength has no end. You said that faith as small as a mustard seed can move mountains. As I am facing a mountain now, Lord, and I feel my faith is weak, would you surprise me with your wonderful power. Remind me that you are in control of everything in my life. You are able to do far more than I ask or imagine, commensurate with the power at work within me. Glory be to you from generation to generation, for ever and ever. Through Jesus Christ our Lord, Amen.

Powerful Naming Prayer

Lord Jesus Christ, thank you for being my strength and my song, you fill my heart with joy. Your name is powerful. Mountains tremble and seas roar at your name. At your name, creation sings for joy. At your name demons flee. At your name every knee shall bow and every tongue confess that you are the Lord. In your mighty name I offer my prayers. Assure me that there is no greater power than your name. Grant me everlasting comfort and good hope through grace, comfort my heart and strengthen me in every step I take. By your mighty name, Amen.

miracle prayer

God of the universe, thank you that you have plans for me that are for my good and your glory. Your Word says you are the God who works miracles; You show your power among people. With your mighty arm you redeemed your people and saved them from their misery. Perform miracles in my life Lord to show Your power and glory. Strengthen my faith to trust in you. May my whole mind and soul and body remain spotless to the end. Through Jesus Christ our Lord, Amen.

Miraculous prayer to God

Lord of the nations, you show your power throughout the world. You are the miracle-working God. You turned water into wine. You gave sight to the blind and made the deaf hear. You made the lame walk. You healed the sick and raised the dead. You conquered death in your resurrection. Everything you touch is powerfully transformed. Let me know this powerful touch in my life. give me the strength to follow you Lord, bless me and keep me, let your face shine upon me. Turn your face to me and give me peace. Through Jesus Christ our Lord, Amen.

resurrection power prayer

Lord Jesus Christ, thank you that you are the resurrection and the life, death has no power over you. You lived the perfect life I couldn’t live, you died the death I should have died, and then you rose from the grave and left death conquered. The power with which you conquered death now lives in me. May I know that all-conquering power today, Lord. hear my prayer You loved me and set me free from my sins with your blood. To you be glory and power forever and ever. Through Jesus Christ our Lord, Amen.

Rock and Redeemer Prayer

Lord, my Rock and Savior, thank you for being my ever present help in difficult times. When all I can see around me is trouble, help me trust in the unseen. Remind me of the truth of your power that you surround me and no one can snatch me from your grasp. Take my fear and replace it with wholehearted belief in you, my God. You are the king of times, immortal, invisible, the only god. To you be honor and glory forever and ever. Through Jesus Christ our Lord, Amen.

Trust in God prayer

O Lord my God, thank you for knowing me and loving me. Your Word says that to those who ask it will be given, to those who seek it will be found, and to those who knock the door will be opened. Answer my prayer for a miracle and grant my request. Please help me to look to you instead of relying on my own strength and trusting that you are always doing what is best for me. May your peace, which surpasses all understanding, guard my heart and mind in Christ Jesus. Through Jesus Christ our Lord, Amen.

Protection and deliverance prayer

Heavenly Father, thank you for being my defender, you give me victory over my enemies. You promised that you will be with me when I walk through the waters, that the rivers will not flood me and the fires will not burn me. Protect me and deliver me from all danger. Give me the certainty that you are with me and that I am safe in you. You are the god of perseverance and encouragement. Help me to live in harmony with you so that my life may glorify Jesus Christ. Through Jesus Christ our Lord, Amen.

transformation prayer

Mighty God, thank you for being my protector and provider. The Bible says you will make all things work together for my good. Please transform the situation I am facing and use it for my good. I see no way out, please show me the way. I can understand why things happen, please give me your wisdom. hear my prayer You are the sovereign King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light. You be honor and eternal glory. Through Jesus Christ our Lord, Amen.

prayer for intervention

Dear God, you know everything that is in my heart and mind. You are familiar with every thought and desire. Lord, I’ve been praying for this miracle to happen for a long time. I know the answer is before us. Sovereign God please make it happen soon. You promise to make yourself strong for me. show me your favor intervene in my situation. let this miracle happen. Nothing can stand in the way of your plans. You are the most powerful. And for my good you can move mountains. I hope for you. Amen.

prayer for favor

My generous father, you are a great god. There’s nobody like you Even in times of great drought, you can rain blessings on your children. You raise the dead to life and make the blind see. You divide the waters and give victory to your children. Dear God, gift me with this miracle today. You know my needs and desires. God, nothing is impossible with you. You can ensure that the resistance is taken out of the way. You can work this miracle. I beg your favor, dear God. Please hear my prayer. Amen.

prayer for empowerment

Lord of heaven and earth, you are my strong and constant enabler. I’ve had some tough times lately and it’s taking a toll on me. As I wait for this miracle to happen, please empower me. Help me stay strong and positive. Help me to see the good in every situation. Comfort me with your promise of answered prayers. Father, you will fulfill your promises in my life. Please come through for me and grant me this miracle that I have been praying for so long. Oh Lord I beg you please answer me soon. Amen.

prayer for trust

Ever faithful God, you are trustworthy in every way and at all times. Help me remember, especially at this time. I’m dying for a miracle to happen and I know I need you to make it happen for me. Keep my eyes on you and calm my soul as I wait for a miracle. Please God I trust you will always do what is best for my life. And so I know that you will not withhold this blessing from me. Please Lord could you bless me with the answer soon? I hope on your word. Amen.

prayer for the glory of God

My Lord and Savior, I pause today to praise and honor You. I’ve been thinking about this prayer request for a long time. I’m looking for a miracle I know you can do the impossible. You can achieve the unthinkable. Nothing is too difficult for you. Please answer this miracle prayer and show your great glory. Allow this miracle to happen and I will proclaim your greatness to everyone I know. Please Lord, show yourself strong and wonderful in my life today. Amen.

Pour out Miracle Blessings Prayer

God and Father of our Lord Jesus Christ, blessed be you, for in Christ you have blessed us with all spiritual blessings in the heavenly kingdoms. And now we ask you to pour out your wonderful blessings on this impossible situation, because you are our only hope. We thank you for the riches of your grace, which you have showered on us with all wisdom and understanding. We claim the supreme magnitude of your power over us who we believe. Amen.

Work your mighty power prayer

Lord I ask you to use your mighty power for this much needed miracle. Exercise the same power that you exercised in Christ when you raised him from the dead and set him in the glory of heaven. We bring our great need to you, because you are far above all dominion and authority, power and dominion. We praise you who are far above every name that is named, not only in the present time but also in the time to come. Amen.

Place it under your foot prayer

Mighty God, we know that everything is under your feet and you are the head over all things. We praise you that, even though our circumstances seem hopeless, we have hope in your miracle. We will not let these dire circumstances get us down. We sit with you in heavenly places and look down on this with you and declare your authority over these things. We ask you to take this seemingly hopeless situation under your feet because it already is. Amen.

prayer of immeasurable power

Living God, we are crushed in this struggle, but not defeated. We know that your immeasurable power is at our disposal. Thank you for fighting our battles for us and fighting with those who fight with us. O Lord, the glory of your power surpasses all thought and knowledge. We ask you for a miracle in this struggle that threatens to overwhelm us. With your divine power and to your praise and glory, defeat our enemies and bring victory. Amen.

Extend your arm prayer

Our Lord, mighty to save, You are our refuge in our sense of weakness. Our own efforts are in vain to scale that insurmountable cliff before us. We slide backwards with every step we try to take. But what we cannot do on our own, you, our great Creator, can do. Stretch out your mighty arm, seize us, lift us up and set us at the top of this fortress that blocks our way. thank you for your miracle Amen.

Give strength to the weak prayer

Almighty Father, help me to see the overwhelming magnitude of Your empowerment to me in my weakness. You laugh at impossibilities and in your power this miracle I need is accomplished. I lift my eyes and my hope to you for you are strong in the Force and you never lose. O Lord, who rules the heavens, come down to my weakness, give your infinite power to the weak and strengthen my weak strength. Deliver me from this pit and exalt me. Amen.

save us prayer

Lord, we thank you for your great love for us. You are rich in mercy, grace and kindness. We thank you that we may step into your presence with courage and confidence. We ask you, out of the riches of your glory, to miraculously save us through your spirit. We give you honor, because you can do much more than our wildest imagination, according to your power that works in us. Amen.

Unlimited prayer of mercy

God I appeal to your grace and realize it is greater than my understanding. You are my help in my utter helplessness. I know I’m not asking in vain. My lord, you know the danger I am in. I give you my condition knowing that your ability to bestow a miracle is far beyond anything I can imagine and your grace is limitless. Thank you that although this is impossible with humans, with you all things are possible. Amen.

Stir my prayer of faith

Lord, your word tells me that whatever I ask in prayer—if I believe I have received it—will be mine. Lord, I believe; help my unbelief May my faith triumph over doubt. Help me look at this with my spiritual eyes rather than my physical eyes. Help me to kindle my most sacred faith into a clear flame of trust so that I may receive the miracle I need. Have pity and help me now. Amen.

Show us your loving devotional prayer

Father, show us your loving devotion and grant us your deliverance. Tilt your ear and answer us, for we are in great need. Restore us, O God of our salvation. We ask for a miracle from heaven so that we can rejoice in you. Verily, your salvation is near to those who fear you. O Lord, we praise you that your righteousness looks down from heaven. We praise you for truly providing the good and we will see an increase. Amen.

Prayer to our sun and shield

Glorious Father, you are our sun and our shield. You give grace and glory. You hold no good against those who walk in integrity. We now ask for a miracle. Turn this valley of weeping into a place of plenty. May we go from strength to strength. Hear our prayer, O Lord God of hosts. Look at us kindly. How blessed are those who trust in you. Our hearts cry out to you for divine help and we thank you for your mercy. Amen.

Prayer to the Just Judge

O God, our righteous judge, we bring our request before you, who preside over the divine assembly. Defend our cause, for we are hanging by a thread. Bring justice quickly, for we are afflicted and destitute. Judge, for we are helpless and in the cruel grip of the adversary. Only a miracle can save us, but we rejoice that you, our heavenly Father, are our miracle-working God. We rejoice that you alone are the most high over the whole earth. Amen.

Gather your powerful prayer of power

Lord hear us. You are enthroned between the cherubim. Appear for us. Gather your mighty power and come to save us. Let your face shine on us so that we can be redeemed from this great need. Look down from heaven and see our need. We will thank you forever. From generation to generation, we will share your praise. We remember your miracles of old and claim one for ourselves today, for you are always the same. Amen.

I’m concentrating on you and not on the storm prayer

Lord, as I walk through this great storm, help me to focus on You and not on the wind and waves. Like Peter, I know if I keep my eyes on you, I can walk on water. miracles are mine I will rise above this storm. You have given me authority over the works of the adversary. Help me not to be distracted from keeping my eyes on you. You are able to get me through anything and everything. Thank you my savior. Amen.

Unspeakable prayer of joy

Lord God, your Holy Spirit working in me can do far more than I dare to imagine. I rejoice with inexpressible joy, because even now you save me from my dangerous situation. I place my hope entirely in Your mercy. Blessed are you for your great mercy; You are my living hope. I acknowledge my dire situation, but I don’t hesitate to claim a miracle. I am fully convinced that you can deliver what you promised. Amen.

More than the conqueror’s prayer

God we thank you that nothing can be against us when you are for us. We ask you for a miracle and we know that you give us everything voluntarily. We thank you, Lord Jesus, that you stand at the right hand of the Father and constantly intercede for us. We thank you that nothing can separate us from your love. We thank you that we are more than overcomers in all these things through you who love us. Amen.

Read the next set of prayers for miracles

Special healing prayers for a loved one

The strongest financial miracle prayers

Most Inspirational Bible Verses about Miracles

Matthew 17:20

He said to them, “Because of your small faith. For truly I tell you, if you have faith like a mustard seed, you will say to that mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”

Jeremiah 32:27

“Behold, I am the Lord, the God of all flesh. Is anything too difficult for me?”

John 14:12

“Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these he will do, because I am going to the Father.”

Luke 1:37

“For with God nothing is impossible.”

Go here to see all 50 of the most inspirational Bible verses about miracles

Watch this incredible video of a real miracle on tape

The gift of tongues is a powerful gift from God that enables us to communicate with God directly from our spirit, without the hindrances of the flesh. Jesus made this gift available to us when he rose from the dead and is seated at the right hand of God.

This gift of tongues is for every individual Christian. The Lord never intended that His people should forego this precious gift under the New Covenant. In fact, it was even prophesied in the book of Isaiah.

For with stammering lips and another tongue he will speak to this people, Isaiah 28:11

To receive the gift of tongues, ask the Lord for the baptism of the Holy Ghost. The gift of tongues comes with the baptism of the Holy Spirit. The only requirement is that you are a born again Christian.

When we speak in tongues, we are speaking directly to God from our spirit man, and we are praying to the hidden wisdom of God. For more information on the amazing benefits of speaking in tongues, visit Is Tongues Real?

For whoever speaks in tongues does not speak to men, but to God, for no one understands him; but in the spirit he speaks mysteries 1 Corinthians 14:2

Receive salvation before you speak in tongues

The only requirement to receive the gift of tongues is that you receive salvation and become a born again Christian.

This means that you have accepted Jesus Christ as your Lord and Savior. That means you believe that He is the Son of God and that He came in the flesh and died for your sins. It also means you believe that God raised him from the dead.

When you receive salvation, your spirit person is immediately recreated as holy, righteous, and born of God. You literally become a child of God. You become an entirely new creation. Your old spirit dies and you become brand new.

So if anyone is in Christ, he is a new creation; old things are gone; behold, all things have become new. 2 Corinthians 5:17

The Bible says that whoever calls on the name of the Lord will be saved. That means no matter where you are from, what nationality you are, or what background you are, if you call on the name of the Lord you will be saved.

For “whoever calls on the name of the Lord will be saved”. Romans 10:13

that if you confess the Lord Jesus with your mouth and believe in your heart that God raised him from the dead, you will be saved. Romans 10:9

There is no sin too bad to be forgiven and receive salvation. There is nothing that can disqualify you. When Jesus took upon himself the sin of the world on the cross, he also took upon himself every bit of your sin.

If you have not already taken this step, you must become a Christian before you can receive the gift of speaking in tongues. To read more about salvation, including a sample prayer to receive salvation, read Salvation by Faith: Exactly What It Means.

How to pray for the gift of tongues

Once you have received salvation, you can now ask Jesus for the baptism of the Holy Spirit. This is a separate experience from salvation, but should be your immediate next step. John the Baptist prophesied that the baptism of the Holy Spirit would be given by Jesus.

I baptize you with water to repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to wear. He will baptize you with the Holy Spirit and fire. Matthew 3:11

When you pray for the baptism of the Holy Spirit, believe that when you pray you receive. Just as you received salvation as a gift, you receive the baptism of the Holy Ghost as a gift. This requires faith, just like everything else we receive from God.

So if you are wicked and know how to give your children good gifts, how much more will your heavenly Father give the Holy Spirit to those who ask Him!” Luke 11:13

You may not feel anything when you receive the baptism of the Holy Ghost. Some people feel and some don’t. It doesn’t matter if you feel something. You can be assured that you will receive it when you ask for it.

For everyone who asks receives, and everyone who seeks finds, and to everyone who knocks it will be opened. Matthew 7:8

The ability to pray in tongues is given to each individual who receives the baptism of the Holy Spirit.

In Acts we see that the ability to speak in tongues always came with the baptism of the Holy Spirit.

And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit expressed them. Acts 2:4

And when Paul laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied. Acts 19:6

If someone who has already been baptized in the Holy Ghost is available to pray with you and lay hands on you, that’s wonderful, but it’s not a requirement to receive the Holy Ghost and the gift of speaking in tongues. If you are alone, that is totally fine. You can still receive from God yourself.

Well, that’s the trust we have in Him to hear us when we ask anything of His will. And when we know that whatever we ask, he hears us, we know we have the requests we asked him to make. 1 John 5:14-15

It is always God’s will that you receive the baptism of the Holy Spirit.

Once you have received salvation and become a new creation, you have a brand new spirit that is forever perfectly holy and righteous and ready to be the temple of the Holy Spirit.

After you receive the baptism of the Holy Spirit, the ability to speak in tongues is there, but sometimes you don’t automatically start speaking. The language is available but requires your cooperation. To learn more about how to start speaking in tongues, read How to enable speaking in tongues.

What is water baptism?

Water baptism is a separate experience from the baptism of the Holy Spirit. At some point after you become a follower of Jesus Christ, you want to be water baptized. This is not a requirement for salvation, but simply an outward expression of what happened inside you.

Being submerged in a water baptism is an outward sign that your old man was crucified with Christ.

I have been crucified with Christ; I no longer live, but Christ lives in me; and the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me. Galatians 2:20

When you come out of the water, it is an outward sign that you are risen with Christ.

And God raised us up with Christ and seated us with Him in the heavenly kingdoms in Christ Jesus, Ephesians 2:6

Your old man has died and the new spirit has risen. Your new spirit is alive to God, free from sin and contamination. In fact, the Holy Spirit has sealed your new spirit forever so that sin can never touch it! It’s really amazing.

In Him you also trusted, after hearing the word of truth, the gospel of your salvation; in whom also, after believing, you were sealed with the Holy Spirit of promise, Ephesians 1:13

You’ve probably heard people say, “I’m feeling the Spirit strongly right now.”

Maybe you feel something at this moment too. But is there something wrong with you if you don’t?

Short answer: not at all.

Because people experience the influence of the Holy Spirit differently. That’s the wonderful thing about the messages of the Holy Spirit: They are made just for you.

For some people, the Holy Ghost can cause them to feel overwhelmed with emotion and moved to tears. For others, tears rarely or never come. And that’s okay. For them, the Holy Ghost can inspire a subtle sense of gratitude, peace, awe, or love (see Galatians 5:22–23).

The scriptures also describe the Holy Ghost as a “burning” in the bosom (see Doctrine and Covenants 9:8–9). But the intensity or degree of this “burn” can be different for everyone. Sometimes it’s like a small glowing ember instead of a raging bonfire.

Or perhaps you have heard the Holy Ghost described as “a still, still voice” (see Doctrine and Covenants 85:6). And you immediately thought, “But I didn’t HEAR a voice. Is something wrong with me?”

Again not at all. This biblical description does not necessarily mean that we all hear a literal voice. Elder Ronald A. Rasband of the Quorum of the Twelve Apostles said: “The Spirit speaks words that we feel. These feelings are gentle, a nudge to act, to do something, to say something, to react in a certain way.”1

The point is, each of us will experience the Holy Spirit differently. And to varying degrees. What matters is that we live worthy of receiving it and knowing it when it comes. As we do so, we will begin to notice that His influence in our lives is far greater than we expected.

Remarks

1. Ronald A. Rasband, “Let the Holy Ghost Guide,” Apr. 2017 general conference.

Help and encouragement as I read Acts. Thank you family for your encouragement. ”

…”

“Yes, to worship and praise our Lord and Savior, to confess our sins, to ask forgiveness, to pray, to pray, to pray. This article

“How to Receive the Holy Ghost,” New Era, June 2014, 48

For all our uniqueness, we all have some things in common. We are all in the acid test of mortality. And wherever we live, this test is getting harder and harder.

The key for each of us will be to accept and keep the gift promised to us by God. After your baptism, authorized servants of God promised you that you could receive the Holy Ghost. The Lord also promised that those who have accepted the gift of the Holy Ghost in their lives will not be deceived (see D&C 45:56–59).

Most of you have felt the impact of this promise in your life. You felt the silent affirmation in your heart and mind that something is true. And you knew it was an inspiration from God. You feel peace, hope, and joy when it speaks to your heart and mind that something is true.

Now, if you and I were visiting alone (I wish we could be) where you felt free to ask whatever you wanted to ask, I imagine you would say something like, “Oh, Brother Eyring, I have felt some of the things you have described. The Holy Spirit has touched my heart and mind from time to time. But I will need them consistently if I am not to be overwhelmed or deceived. Is that possible?”

It will not be easy. But it’s possible.

There are at least three requirements. First, believe in our Heavenly Father and in His Beloved Son, Jesus Christ. Second, be clean. Third, you have a pure motive. If you want to receive the gifts of the Spirit, you must want them for the right reasons. Your intentions must be the Lord’s intentions.

The way to receive the Holy Spirit is to exercise faith in Christ until repentance. We can become clean by qualifying for the effects of the Savior’s Atonement. The covenants offered in baptism by authorized servants of God bring that cleansing. Each time we partake of the sacrament, we renew our promise to keep those covenants. And the peace we all seek is the knowledge that we have been forgiven for our sins of omission or commission.

The Savior is the one who has been given the right to grant that forgiveness and to give that assurance. When you have trouble feeling the Holy Ghost, you should wisely consider whether there is anything that needs repentance and forgiveness.

When you have felt the influence of the Holy Ghost, you can use it as evidence that the Atonement is working in your life. For this and many other reasons, you would do well to place yourself in places and assignments that invite the promptings of the Holy Ghost. Feeling the influence of the Holy Ghost works both ways: the Holy Ghost dwells only in a clean temple, and receiving the Holy Ghost cleanses us through the Atonement of Jesus Christ. You can pray in faith to know what needs to be done to be cleansed to qualify for the company of the Holy Ghost and the Lord’s ministry. And with this accompaniment, you will be strengthened against temptation and enabled to recognize deception.

Following a September 10, 2006, Church Educational System fireside.

God’s sheep recognize God’s voice

According to Jesus, we are his sheep, the flock of his pasture. John 10 expands on this wonderful theme. As Jesus’ sheep, we should be able to hear and follow his voice because we clearly recognize his voice. Jesus can lead us precisely because we hear his voice and follow him. “The gatekeeper opens [Jesus] the gate, and the sheep listen to his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes ahead of them, and his sheep follow him, because they know his voice” (John 10:3-4, emphasis mine).

In the next verse, Jesus points out that we should not follow any other voice. “But they will never follow a stranger; Rather, they will flee from him, not recognizing the voice of a stranger” (John 10:5). Later, Jesus alludes to the Gentiles, who will also hear his voice and follow him. “I have other sheep that are not from this sheepfold. I have to bring her too. They also will hear my voice, and there will be a flock and a shepherd” (John 10:16, emphasis mine).

Our Lord Jesus takes great delight in leading us as His disciples and those who follow Him should be able to hear His voice and receive the guidance we need. It is part of our birthright when we are born again of the Holy Spirit and become followers of Jesus. But what about those other voices? How can we be sure that we only hear from our Lord?

Phenomenon in which people seem to speak words in languages ​​they do not know

“Glossolalia” redirects here. For the Steve Walsh album, see Glossolalia (album)

[1]” above their heads. Icon depicting the Theotokos together with the Holy Spirit-filled Apostles, indicated by “forked tongues as of fire” above their heads.

Speaking in tongues, also known as glossolalia, is a practice in which people utter words or speech-like sounds that believers often mistake for languages ​​unfamiliar to the speaker. One definition used by linguists is the fluent vocalization of speech-like syllables lacking any easily understood meaning, in some cases as part of religious practice, which some believe is a divine language unknown to the speaker.[ 2] Glossolalia is practiced in Pentecostal and Charismatic Christianity[3][4] as well as other religions.[5][6]

A distinction is sometimes made between “Glossolalia” and “Xenolalia” or “Xenoglossy”, which refers specifically to the belief that the spoken language is a natural language previously unknown to the speaker.

Etymology[ edit ]

Glossolalia derives from the Greek word γλωσσολαλία, which itself is a composite of the words γλῶσσα (glossa), meaning “tongue” or “speech”[8], and λαλέω (laleō), “to speak, talk, chat, chatter, or do something.” Ton”.[9] The Greek expression (in various forms) appears in the New Testament in Acts and in 1 Corinthians. In Acts 2, Christ’s followers receive the Holy Spirit and speak the languages ​​of at least fifteen countries or ethnic groups.

The exact phrase “speaking in tongues” has been in use since at least the 14th-century translation of the New Testament into Middle English in the Wycliffe Bible.[10] Frederic Farrar first used the word glossolalia in 1879.[11]

linguistics [edit]

In 1972, William J. Samarin, a University of Toronto linguist, published a thorough assessment of the Pentecostal glossolalia, which became a classic work on their linguistic features.[12] His assessment was based on a large sample of glossolalia recorded over a five-year period at public and private Christian meetings in Italy, the Netherlands, Jamaica, Canada, and the United States. His wide range of subjects included the Puerto Ricans of the Bronx, the snake traders of the Appalachian Mountains, and the spiritual Christians of Russia in Los Angeles (Pryguny, Dukh-i-zhizniki).

Samarin found that the glossolic language resembles human language in some respects. The speaker uses accent, rhythm, intonation, and pauses to divide speech into different units. Each unit is itself composed of syllables, with the syllables being formed from consonants and vowels occurring in a language known to the speaker:

It is verbal behavior consisting of using a specific number of consonants and vowels… in a limited number of syllables, which in turn are organized into larger units which are taken apart and pseudogrammatically rearranged… with variations in pitch, volume, speed, and intensity.[13] [Glossolalia] consists of chains of syllables composed of sounds known to the speaker, more or less arbitrarily composed, but nevertheless emerging as word- and sentence-like units through realistic, linguistic rhythm and melody.[14]

Others confirm that the sounds are taken from the set of sounds already known to the speaker. Felicitas Goodman, a psychological anthropologist and linguist, also found that the speech of glossolalists reflected the speech patterns of the speaker’s native language.[15] These findings were confirmed by Kavan (2004).[16]

Noting that the resemblance to human language was only superficial, Samarin therefore concluded that Glossolalia is “only a facade of language”. He came to this conclusion because the syllable sequence did not form words, the flow of speech was not internally organized and, most importantly, there was no systematic relationship between speech units and concepts. Humans use language to communicate, but not glossolalia. Hence, he concluded that glossolalia is not “a specimen of human language because it is neither internally organized nor systematically related to the world that man perceives”.[17] Based on his linguistic analysis, Samarin defined Pentecostal glossolalia as “a meaningless but phonologically structured human utterance that is taken by the speaker to be a real language but bears no systematic resemblance to any natural language, living or dead”.[18]

Felicitas Goodman studied a number of Pentecostal churches in the United States, the Caribbean and Mexico; these included English, Spanish, and Maya-speaking groups. She compared her finds with records of non-Christian rituals from Africa, Borneo, Indonesia and Japan. She considered both segmental structure (such as sounds, syllables, phrases) and suprasegmental elements (rhythm, accent, intonation) and concluded that there was no difference between what was being practiced by Pentecostal Protestants and followers of others religions.[19]

history [edit]

Classical Antiquity[ edit ]

It was a common notion in the Graeco-Roman world that divine beings spoke languages ​​distinct from human languages, and historians of religion have identified references to esoteric language in Graeco-Roman literature resembling glossolalia, sometimes described as angelic or divine language [citation needed] An example is the account in the Testament of Job, a non-canonical elaboration of the Book of Job, where it is described that Job’s daughters were given sashes that enabled them to speak in angelic tongues and to sing.

According to Dale B. Martin, glossolalia was valued in antiquity because of its association with the divine. Alexander of Abonoteichus may have displayed glossolalia during his episodes of prophetic ecstasy. The Neoplatonic philosopher Iamblichus associated glossolalia with prophecy, writing that prophecy is divine spirit possession that “sends forth words not understood by those who utter them; for they say them, as it is said, with a mad mouth (mainomenό stomatia) and are totally submissive and surrender themselves totally to the energy of the ruling God”.

The Greek philosopher Celsus gives an account of Christian glossolalia in his Writings on Early Christianity. Celsus describes prophecies of several Christians in Palestine and Phoenicia, about which he writes: “After they have uttered these threats, they add incomprehensible, incoherent, and utterly obscure utterances, the meaning of which no intelligent man could discover: for they are meaningless and nonsensical, and give any fool or magician the opportunity to understand the words as he pleases”.

References to tongues of the Church Fathers are rare. Except for the second-century reference by Irenaeus to many in the church speaking all sorts of tongues “by the Spirit,” and Tertullian’s reference in AD 207 to the spiritual gift of tongues interpretation encountered in his day , no other known first-hand accounts of glossolalia and very few second-hand accounts among their writings.[23]

1100 to 1900[edit]

20th Century[ edit ]

Headline about the “strange tongue-chatter” and other behavior on Azusa Street from a 1906 Los Angeles Times newspaper.

During the 20th century, Glossolalia was primarily associated with Pentecostalism and later the Charismatic movement. Preachers in the Holiness Movement Preachers Charles Parham and William Seymour are considered co-founders of the movement. Parham and Seymour taught that “the baptism of the Holy Spirit was not the blessing of sanctification, but rather a third work of grace accompanied by the experience of speaking in tongues.”[4] It was Parham who formulated the “first evidence” doctrine. After studying the Bible, Parham concluded that speaking in tongues was scriptural evidence of receiving the baptism of the Holy Spirit.

In 1900, Parham opened Bethel Bible College in Topeka, Kansas, America, where he taught early evidence, a charismatic belief in how to initiate the practice. During a service on January 1, 1901, a student named Agnes Ozman asked for prayer and the laying on of hands, specifically asking God to fill her with the Holy Spirit. She was the first of many students to experience glossolalia in the early hours of the 20th century. Parham followed in the next few days. Parham called his new movement the Apostolic Faith. In 1905 he moved to Houston and opened a Bible school there. One of his students was William Seymour, an African-American preacher. In 1906, Seymour traveled to Los Angeles, where his preaching sparked the Azusa Street Revival. This revival is considered the birth of the worldwide Pentecostal movement. According to the first edition of William Seymour’s 1906 newsletter The Apostolic Faith:

A Mohammedan, a native of Sudanese, a man who is an interpreter and speaks sixteen languages, came to the meetings on Azusa Street and the Lord gave him messages that no one but himself could understand. He identified, interpreted, and wrote a number of languages.[37]

Parham and his early followers believed that speaking in tongues was xenoglossia, and some followers traveled to foreign lands trying to use the gift to share the gospel with non-English speakers. Since the Azusa Street revival and among early Pentecostalists, there have been many accounts of individuals hearing their own language spoken “in tongues.” The majority of Pentecostals and Charismatics regard speaking in tongues primarily as divine or “language of angels” rather than human language.[38] In the years following the Azusa Street revival, Pentecostals going to the mission field found that when speaking in tongues in foreign lands, they were unable to speak at will in the language of the natives.[39 ]

The Azusa Street revival lasted until about 1915. Many new Pentecostal churches grew out of this as people attended services in Los Angeles and took their newfound faith to churches in the United States and abroad. During the 20th century, Glossolalia became an important part of the identity of these religious groups. In the 1960s, the charismatic movement within the major Protestant churches and among charismatic Catholics adopted some Pentecostal beliefs, and the practice of glossolalia spread to other Christian denominations. Tongues has permeated many branches of Protestantism, particularly since the widespread Charismatic movement of the 1960s. Many books have been published either defending[40] or attacking[41] the practice.

Christianity [edit]

Theological explanations[ edit ]

In Christianity, a supernatural explanation for glossolalia is advocated by some and opposed by others. Proponents of either view use the scriptures and historical arguments to support their positions.

Glossolalists could include those who practice glossolalia as well as all those Christians who believe that the Pentecostal Charismatic glossolalia practiced today is the “speaking in tongues” described in the New Testament. They believe it is a wonderful charism or spiritual gift. Glossolalists claim that these languages ​​can be real, unlearned languages ​​(i.e. xenoglossia)[42][43] as well as a “language of the spirit”, a “heavenly language” or perhaps the language of angels. [44]

could mean not only the glossolalia practitioners but also all those Christians who believe that the Pentecostal-charismatic glossolalia practiced today is the “speaking in tongues” described in the New Testament. They believe it is a wonderful charism or spiritual gift. Glossolalists claim that these languages ​​can be genuine, unlearned languages ​​(i.e., xenoglossia) as well as a “language of the spirit,” a “heavenly language,” or perhaps the language of angels. Cessationists believe that all the wondrous gifts of the Holy Spirit ceased to occur early in Christian history, and therefore speaking in tongues, as practiced by charismatic Christians, is the learned utterance of non-linguistic syllables. According to this belief, it is neither xenoglossia nor miracles, but learned, possibly self-induced behavior. These believe that what the New Testament described as “speaking in tongues” was xenoglossia, a miraculous spiritual gift that allowed the speaker to communicate in natural languages ​​not previously studied.

believe that all the supernatural gifts of the Holy Spirit ceased early in Christian history and that therefore speaking in tongues as practiced by charismatic Christians is the learned utterance of non-verbal syllables. According to this belief, it is neither xenoglossia nor miracles, but learned, possibly self-induced behavior. These believe that what the New Testament described as “speaking in tongues” was xenoglossia, a miraculous spiritual gift that allowed the speaker to communicate in natural languages ​​not previously studied. It is conceivable that a third position exists which believes that the practice of “Glossolalia” is a folk practice and distinct from the legitimate New Testament spiritual gift of speaking/interpreting real languages. It is not, therefore, the belief that “miracles have ceased” (i.e., abolitionism) that causes this group to discredit the supernatural origins of certain modern expressions of “Glossolalia,” but rather the belief that glossolalists have misunderstood Scripture, and erroneously the supernatural attributed to something that can be explained naturalistically[45] to the Holy Spirit.

Biblical Practice[edit]

There are five places in the New Testament where speaking in tongues is specifically mentioned:

Other verses may refer to “speaking in tongues,” such as Isaiah 28:11, Romans 8:26, and Jude 20.

The biblical account of Pentecost in the second chapter of Acts describes the sound of a mighty rushing wind and “forked tongues like fire” settling upon the apostles. The text goes on to describe that “they were all filled with the Holy Spirit and began to speak in other tongues”. It goes on to say in verses 5-11 that when the apostles spoke, each person present “heard their own tongue being spoken.” Therefore, the gift of tongues refers to the tongues of the apostles, which the hearers heard as “they who relate in our own tongues the mighty works of God.” Glossolalists and quitters both recognize this as xenoglossia, a miraculous ability that marked their baptism in the Holy Spirit. Something similar (although perhaps not xenoglossia) took place in Caesarea and Ephesus on at least two consecutive occasions.

Glossolalists and cessionists generally agree that the primary purpose of the gift of tongues was to mark the outpouring of the Holy Spirit. At Pentecost, the apostle Peter explained that this gift, which led some listeners to ridicule the disciples as drunk, was the fulfillment of Joel’s prophecy, which described that God would pour out his Spirit on all flesh (Acts 2, 17). .[43]

Despite these similarities, there are significant differences in interpretation.

Pentecostal and Charismatic Practices[ edit ]

The baptism of the Holy Spirit is considered by Holiness Pentecostals (the oldest branch of Pentecostalism) to be the third work of grace, after regeneration (first work of grace) and complete sanctification (second work of grace).[56][56][] 4] Holiness Pentecostals teach that this third work of grace is accompanied by glossolalia.[56][4]

Because Pentecostal and Charismatic beliefs are not monolithic, there is no complete theological agreement on speaking in tongues. [citation needed] In general, devotees believe that speaking in tongues is a spiritual gift that can manifest as either human speech or celestial supernatural speech in three ways:[57]

The “sign of tongues” refers to xenoglossia, where adherents believe someone is speaking a language they never learned.

The “gift of tongues” refers to a glossolic utterance spoken by an individual and addressed to a congregation of typically other believers.

“Praying in the Spirit” is typically used to refer to glossolalia as part of personal prayer.[58]

Many Pentecostals and Charismatics cite the words of Paul in 1 Corinthians 14 which set guidelines for the public use of glossolalia in the Corinthian church, although the exegesis of this passage and the extent to which these instructions are followed are a matter of academic debate .[59]

The gift of tongues is often referred to as “speaking in tongues.”[60] Practitioners believe that this use of glossolalia requires interpretation so that the assembled congregation can understand the message, which is accomplished through the interpretation of tongues. [citation needed] There are two schools of thought regarding the nature of a message in tongues:

One school of thought believes that it is always addressed to God as prayer, praise, or thanksgiving, but is spoken for the hearing and edification of the congregation. [citation required]

God as prayer, praise or thanksgiving, but for the hearing and edification of the church. The other school of thought believes that a message in tongues can be a Holy Spirit inspired prophetic utterance.[61] In this case, the spokesman for the church conveys a message in the name of God.

In addition to praying in the Spirit, many Pentecostal and Charismatic churches practice what is known as singing in the Spirit.[62][63][64]

Interpretation of tongues[ edit ]

In Christian theology, the interpretation of tongues is one of the spiritual gifts listed in 1 Corinthians 12. This gift is used in conjunction with the gift of tongues – the supernatural ability to speak in a language (tongue) unknown to the speaker. The gift of interpretation is the supernatural ability to express an utterance spoken in an unknown language in a language that can be understood. This is not learned but imparted by the Holy Spirit; hence it should not be confused with the acquired skill of language interpreting. While ceasing Christians believe this miraculous charism has ceased, charismatic and Pentecostal Christians believe this gift continues to operate within the church.[65] Much of what is known about this gift was recorded by St. Paul in 1 Corinthians 14. In this passage guidelines were given for the proper use of the gift of tongues. In order that the gift of tongues might be conducive to the edification of the church, such supernatural utterances should be interpreted into the language of the assembled Christians. If none of the assembled Christians possessed the gift of interpretation, then speaking in tongues was not to be practiced openly. Those who had the gift of tongues were encouraged to pray for the ability to interpret.[65]

Non-Christian practice[edit]

Other religious groups have been observed to practice a form of theopneustic glossolalia. It is perhaps most common in paganism, shamanism, and other mediumistic religious practices.[5] In Japan, the God Light Association believed that glossolalia could cause devotees to remember past lives.[6]

Glossolalia has been postulated as an explanation for the Voynich manuscript.[66]

In the 19th century Spiritism was developed through the work of Allan Kardec and the practice was seen as one of the natural manifestations of spirits. Spiritualists argued that some cases were actually cases of xenoglossia.

Medical research[edit]

Glossolalia is classified as a non-neurogenic language disorder.[67] Most people with glossolalia do not have a neuropsychiatric disorder.[68]

Neuroimaging of brain activity during glossolalia shows no activity in the language areas of the brain.[68][69] In other words, it can be characterized by a specific brain activity[70][71] and it can be a learned behavior.[72][70]

An experimental study from 1973 highlighted the existence of two basic types of glossolalia: a static form that tends to have some interaction with repetitions, and a more dynamic one that tends to a free association of language-like elements.

A study conducted by the American Journal of Human Biology found that speaking in tongues is associated with both a reduction in circulating cortisol and an increase in alpha-amylase enzyme activity — two common biomarkers of stress relief that can be measured in saliva. [74] Several sociological studies report various social benefits of engaging in Pentecostal glossolalia,[75][76] such as: B. an increase in self-confidence.[76]

As of April 2021, further studies are needed to corroborate the 1980s view of glossolalia with more sensitive outcome measures, using the newer techniques of neuroimaging. [70] [better source needed]

criticism [edit]

Speakers of glossolalia are able to speak in tongues on cue, contrary to claims that it is a spontaneous event.[77]

Analysis of glossolalics reveals a pseudo-language lacking in consistent syntax and semantic meaning, usually rhythmic or poetic in nature, and similar to the speaker’s native language. Examples of glossolalia show a lack of consistency needed for a meaningful comparison or translation. It is also not used to communicate between other Glossolalia speakers, although the meaning is usually translated by the leader involved, consistent with and supportive of the message or teaching being given that day and lending in some way to what is said divine legitimacy. [78]

See also[edit]

References[edit]

Bibliography[edit]

New Testament term

In Christian theology, Holy Spirit baptism, also known as Holy Spirit baptism or Holy Spirit baptism, was interpreted differently by different Christian denominations and traditions due to different doctrines of salvation and ecclesiology. It is often associated with initiation into the Christian church, bestowal of spiritual gifts, and qualification for Christian service. The baptism of the Spirit has been variously defined as part of the sacraments of initiation into the Church, as synonymous with rebirth, as synonymous with Christian perfection qualifying a person for Christian life and service. The term baptism with the Holy Spirit comes from the New Testament and is recognized as a theological concept by all Christian traditions.

Before the 18th century, most denominations believed that Christians received the baptism of the Holy Spirit either at conversion and regeneration or through rites of Christian initiation such as water baptism and confirmation. Methodism, which emerged in the mid-18th century (including the holiness movement), affirmed the possibility of full sanctification as a second work of grace, which it teaches is the baptism of the Holy Spirit.[1][2] In the 20th century, as Pentecostal churches that identified the baptism of the Holy Spirit with glossolalia proliferated, the belief that this was an experience distinct from Christian initiation gained prominence.[3]

Biblical description [ edit ]

Old Covenant Background[edit]

In Christian theology, the work of the Holy Spirit under the Old Covenant is considered less extensive than under the New Covenant instituted on the day of Pentecost. The spirit was limited to certain chosen individuals such as high priests and prophets. Often referred to in rabbinic writings as the “Spirit of Prophecy,” the Holy Spirit was intimately associated with prophecy and divine inspiration. It was expected that in the coming Messianic age, God would pour out His Spirit upon all Israel, which would become a nation of prophets.[9]

Canonical Gospels[ edit ]

While the exact phrase “baptism with the Holy Spirit” is not found in the New Testament, two forms of the phrase using the verb “to baptize” are found in the canonical gospels, from the Greek word baptizein, meaning “to immerse” or “to immerse.” “ means “.[10] Concerning baptism, John the Baptist contrasted his water baptism for the remission of sins with that of Jesus. In Mark 1 and John 1 the Baptist proclaims that Jesus “shall baptize with (the) Holy Spirit”; while in Matthew 3 and Luke 3 he will “baptize with the Holy Spirit and fire.”[12]

Jesus is considered the first person to receive the baptism of the Holy Spirit. The Holy Spirit descended upon Jesus during his baptism and anointed him with power.[14] After that, Jesus began his ministry and showed his power by casting out demons, healing the sick, and teaching with authority.[16]

Acts of the Apostles[edit]

El Greco’s depiction of Pentecost with tongues of fire and a dove, representing the descent of the Holy Spirit (c. 1600)

The phrase “baptized in the Holy Spirit” occurs twice in Acts, first in Acts 1:4-5[17] and second in Acts 11:16.[18] In Acts, different terminology is used to refer to the baptism of the Spirit, such as “fulfilled.”[19] “Baptized in the Spirit” indicates an outward immersion in the reality of the Holy Spirit, while “spirited” indicates an inward diffusion. Both terms address the totality of receiving the spirit.[20] The baptism with the Holy Spirit is described in various places as “poured out”, “falling”, “coming” Spirit.[22] “Pour out” suggests abundance and reflects John 3:34,[23] “God gives the Spirit without limit.” Another expression, “Come,” refers to a statement made by Jesus in Luke 24:49: “I send the promise of my Father upon you. But abide in the city until you are clothed with power from on high.” The language of “come on” and “clothed with” indicates the possession and endowment of the Holy Spirit.[20][24]

The narrative of Acts begins after the crucifixion and resurrection of Jesus. The risen Jesus instructed his disciples to wait in Jerusalem for the baptism of the Holy Spirit and promised: “You will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the world”.[25] After his ascension, he was given authority to pour out the Holy Spirit.

In the New Testament, the messianic expectations of early Judaism were fulfilled on the day of Pentecost as recorded in Acts.[26] The Christian community was gathering in Jerusalem, when a roar was heard from heaven like a rushing wind, and tongues like tongues of flame lay upon all. They were filled with the Holy Spirit and began to speak in tongues, praising God in strange tongues in a wonderful way. A crowd gathered and was addressed by the apostle Peter, who explained that the event was the fulfillment of the prophecy of Joel 2: “And in the last days it shall come to pass, God declaring that I will pour out my Spirit on all flesh, and thy sons and thy daughters shall prophesy”. He then explained how the Spirit was poured out, related Jesus’ ministry and suffering, and then proclaimed his resurrection and enthronement at the right hand of God. In response, the crowd asked Peter what they should do. He answered , that they should repent and be baptized for the remission of sins, to receive the gift of the Holy Spirit. Peter ended his discourse by stating that the promise is “to you, and to your children, and to all that are far off, all whom the Lord our God is calling.”

The baptism in the Holy Spirit occurs elsewhere in Acts. The gospel had been preached in Samaria and the apostles Peter and John were sent from Jerusalem. The new believers had been baptized with water, but the Holy Spirit had not yet fallen on them. The Samaritans received the Holy Spirit when Peter and John laid hands on them.[27] The apostle Paul was also filled with the Holy Spirit when Ananias of Damascus laid his hands on him, and afterwards Paul was baptized with water.[28]

Later in Acts, Peter preached the gospel to the household of Cornelius the Centurion, a Gentile. As he was preaching, the Holy Spirit fell on the Gentiles and they began to speak in tongues. The Jewish believers with Peter marveled, and the household was baptized with water.[29] When the apostle Paul was in Ephesus, he found disciples there and discovered that they did not know of the existence of the Holy Spirit and had only received the baptism of John the Baptist. After baptizing them in Jesus’ name, Paul laid his hands on them and they began speaking in tongues and prophesying.[30]

history [edit]

Early Christianity[edit]

In the early church, the laying on of hands on newly baptized people to bestow the gift of the Holy Spirit was the origin of the sacrament of Confirmation. In the Eastern Church, confirmation continued to be celebrated immediately after water baptism. The two rites were separated in the Western Church.[31] According to Pentecostal historian H. Vinson Synan, “The basic Pentecostal premise that one can receive later outpourings of the Spirit after initiation/conversion can be traced clearly in Christian history to the beginnings of the rite of confirmation in the Western churches.”

Reformation period and Puritanism (16th and 17th centuries) [ edit ]

Huldrych Zwingli, a leading Protestant reformer in Switzerland, taught three different baptisms: water baptism, didactic baptism (after he was enlightened on the Christian religion), and baptism of the Spirit. While full baptism encompassed all three, Zwingli emphasized that outer water baptisms and doctrinal baptism could not bring salvation. Only inner baptism in the Spirit could save, because it gave faith. According to Zwingli, the three baptisms could be given separately; The baptism of the Spirit could be first or last in the order.

Many Puritans believed that the conversion experience was followed by a later and distinct experience of the Holy Spirit. This experience was marked by the assurance of one’s own salvation. The English Puritan Thomas Goodwin equated this experience with the baptism in the Holy Spirit and the “seal of the Spirit” referred to in Ephesians 1.

Early Methodism and the Holiness Movement (18th and 19th centuries) [ edit ]

Synan traces the influence of Catholic and Anglican mystical traditions on John Wesley’s doctrine of Christian perfection, or complete sanctification, from which the Pentecostal belief in Spirit baptism developed. Additionally, theologian James Dunn notes that early Methodist beliefs can be directly related to the Puritan doctrine of the Holy Spirit.

Wesley taught that while new birth was the beginning of the Christian life, “inborn sin” remained and had to be removed by Christian perfection, which he believed had immediate and gradual aspects.[37] John Fletcher, Wesley’s designated successor, called Christian perfection a “baptism in the Holy Spirit.”[1] On this subject, Fletcher wrote:

Finally, if we want to attain the full power of godliness, and be peaceful like the Prince of Peace, and merciful like our heavenly Father, let us proceed to the perfection and glory of Christianity; let us enter into the full dispensation of the Spirit. Until we live in the Pentecostal glory of the Church: until we are baptized with the Holy Spirit: until the spirit of burning and the fire of divine love have melted us down and we are truly poured into the softest form of the gospel: until we say with Paul “We have received the Spirit of love, and of power, and of a sound mind;” until then we shall be carnal rather than spiritual believers.

In America in the mid-19th century, the Wesleyan holiness movement, which had adherents both inside and outside of Mainline Methodism, began to teach that all holiness was less of a process and emphasized the momentary aspect of Wesley’s teaching, into which one passes Faith came at a certain point in time.[40] This second blessing (or the second work of grace), as it was commonly called, enabled Christians to be delivered from the power of sin. Among adherents of the holiness movement, baptism in the Holy Spirit was synonymous with sanctification of the second blessing.

John Wesley’s Checks to Antinomianism later became a standard for Pentecostal holiness teachers.

Keswick Higher Life Movement (19th century) [ edit ]

After his conversion in 1821, Presbyterian minister and revivalist Charles Grandison Finney experienced what he called “the baptism of the Holy Spirit” accompanied by “unutterable praise.” Finney and other Reformed writers known as the Oberlin Perfectionists agreed that there was a life-changing experience after conversion, but unlike their Wesleyan counterparts on holiness, they viewed it as an ongoing process, enabling believers to devote oneself entirely to the service of Christ. Similarly, the English Higher Life movement taught that the second blessing was an “endowment of power”. According to this view, the baptism of the Spirit gave Christians the ability to be witnesses of the gospel and to perform Christian service. Wesleyan teachers emphasized purity, while Oberlin and advocates of the higher life emphasized power as the ultimate outcome of Spirit baptism.

20th Century[ edit ]

In the early 1890s, R.C. Horner, a Canadian holiness evangelist, introduced a theological distinction that would be important to the development of Pentecostalism. He argued in his books Pentecost (1891) and Bible Doctrine (1909) that the baptism in the Holy Spirit was not equivalent to the second blessing, but was actually a third work of grace after salvation and sanctification, empowering the believer to minister. Charles Fox Parham built on this doctrinal foundation when he identified speaking in tongues as the Scriptural evidence of Spirit baptism.

Views [ edit ]

The different views on Spirit baptism held in Christian traditions can be divided into three main groups. These are the baptism of the Spirit as a sacramental initiation (Orthodox and Catholic churches), regeneration (Reformed tradition), and empowerment for witness and vocation (Pentecostals and Charismatics).

Sacramental initiation[edit]

Eastern Orthodoxy[ edit ]

Eastern Orthodox Churches believe that the baptism in the Holy Spirit is conferred with water baptism. The person is anointed with oil (chrisma) immediately after baptism. According to Cyril of Jerusalem:

This holy ointment is no longer a simple ointment, nor (so to speak) common, after the invocation, but the gift of Christ; and through the presence of His Deity it works the Holy Spirit in us. It is applied symbolically to your forehead and other senses, and while your body is anointed with visible ointment, your soul is sanctified by the Holy and Life-giving Spirit.

Catholicism[ edit ]

The Catholic Church teaches that baptism, confirmation, and the Eucharist—the sacraments of Christian initiation—are the foundation of the Christian life.[46] The Christian life is based on baptism. It is “the gateway to the life of the Spirit” and “indeed signifies and effects the birth of water and the Spirit.”[47] The anointing after baptism (Chrismation in the Eastern Churches) signifies the gift of the Holy Spirit and heralds a second anointing, later transmitted for confirmation, which completes the baptismal anointing.[48]

Confirmation is therefore necessary for the fulfillment of the grace of baptism.[49] At Confirmation, Catholics receive “the special outpouring of the Holy Spirit, such as was once granted to the apostles on the day of Pentecost.”[50] For the candidate, it increases the seven gifts of the Holy Spirit (wisdom, discernment, counsel, fortitude, knowledge, godliness, and fear of God), unites more deeply with Christ and the Church, and gives strength to confess and defend Christ’s faith.[51] The rite of confirmation has a missionary orientation, and many liturgical texts remind the initiate that the gift of the Holy Spirit is to be used in the service of the church and the world.

Those in the charismatic movement, including the Catholic Charismatic Renewal, teach an experiential baptism of the Holy Spirit, much like Pentecostals, defining it as the “sovereign action of God which normally occurs when one with a disposition for devotion and docility for a pray new outpouring of the Holy Spirit in his or her life.”[53] The consensus of Catholic theologians teaches that this “baptism in the Holy Spirit unleashes the Holy Spirit already present in us, reviving the graces we have received in the sacrament of baptism.”[53] At the same time, “the baptism of the Spirit not only reignites the graces already given to Christians through the sacraments—it is also a new, fresh experience of the Holy Spirit, who equips and inspires people for ministry, for the mission, for discipleship and for life.”[54] Rev. Brenton Cordeiro teaches that those who receive baptism with the Holy Spirit, “testify that the experience brought them to a new awareness of the reality and presence of Jesus Christ in their lives [and] a new hunger for the word of God, the sacraments, and were filled with a renewed desire for holiness.”[53]

Irvingism[ edit ]

The New Apostolic Church, an Irvingian Church, believes that the baptism of the Holy Spirit is a second step after Holy Water Baptism. It is also referred to as Sacred Sealing. It is a sacrament whereby the believer receives the gift of the Holy Spirit through the laying on of hands and the prayer of an apostle. The death of water and the Spirit, begun in Holy Water Baptism, is completed by Holy Sealing.[55]

regeneration [edit]

The main position on Spirit baptism among Reformed churches, Dispensationalists, and many Baptists is that the baptism of the Holy Spirit occurs concurrently with the new birth, when those who believe in Jesus Christ receive the Holy Spirit and are incorporated into the Body of Christ.

sanctification [ edit ]

Methodism (including the Holiness movement) [ edit ]

Within Methodism (including the holiness movement) the baptism of the Holy Spirit was often associated with a sanctified life. The United Methodist Church has a sacramental view of baptism and confirmation in which the believer receives or is strengthened by the Holy Spirit.[60] At the same time, the United Methodist Creed affirms Wesley’s doctrine of Christian perfection (aka complete sanctification), the second work of grace:

Complete sanctification is a state of perfect love, righteousness, and true holiness that every born-again believer can attain by being set free from the power of sin, by loving God with all your heart, soul, mind, and strength, and by loving His loves neighbor as himself . Through faith in Jesus Christ, this gracious gift can be received gradually and immediately in this life and should be earnestly sought by every child of God.

In the holiness movement inside and outside of Mainline Methodism, full sanctification is emphasized as a specific experience associated with the baptism with the Holy Spirit:[1][2]

2.9 FULL SANCTIFICATION Just as all justified believers are sanctified in Christ (1 Cor. 1:2; 1:30), so all can be sanctified through Christ (Eph. 5:25, 26; Heb. 13:12). Complete sanctification follows regeneration as circumcision follows birth. It is designed to enable us to “love the Lord your God with all our heart” (Deuteronomy 30:6). Through this circumcision “without hands” the “body of the sins of the flesh” is laid aside (Col. 2:11). Love is made perfect (1 John 4:17); Holiness is perfected (2 Corinthians 7:1). 2.9.1 Relationship to regeneration. Complete sanctification follows regeneration (John 17:9-17) and is effected by the baptism of the Holy Spirit (Luke 3:16. 17: I Pet. 1:2; Rom 15:16). It is for all believers (John 17:20; 1 Thess. 4:2, 7; 5:23, 24) and is an instantaneous experience received by faith (Acts 2:1-4; 15: 8, 9). . It cleanses the heart of the recipient from all sin (1 John 1:7, 9; Acts 15:8, 9), sets him apart, and endows him with the power to accomplish all that he is called to do (Luke 24: 49 ; Acts 1:8). 2.9.2 Evidence of Experience. Those who teach that some special phenomena, such as speaking in unknown tongues, are a testimony of the baptism of the Spirit expose themselves and their listeners to the danger of dangerous fanaticism. Perhaps no wiser advice has been given in this matter than that of John Wesley, who wrote long before the modern “tongues” movement arose: “The reason for a thousand mistakes is to fail deeply to consider that love is the highest gift of God – humble, gentle, patient love – that all visions, revelations, manifestations, whatever, are small things compared to love. It would be good that you should be thoroughly aware of it. The heaven of heavens is love. There is nothing higher in religion, there is effect, nothing else. If you are looking for anything other than more love, you are missing the mark, you are leaving the royal path. And when you ask others, “Have you received this or that blessing?”, if you mean anything but more love you, you mean wrong, you lead them out of the way and put them on a wrong track, then put it in your heart Firmly state that from the moment God has saved you from all sin you are to aim for nothing but more of that love described in the thirteenth chapter of First Corinthians. You cannot go higher until you are carried into Abraham’s bosom.” “Teaching, Pilgrim Holiness Church[2]

According to the Articles of Faith of the Church of the Nazarene, sanctification is a post-regenerative work of God “converting believers into the image of Christ” and made possible through “first sanctification” (which occurs simultaneously with regeneration and justification). perfect sanctification and “the continuing perfecting work of the Holy Spirit, culminating in glorification.”[62] Complete sanctification (as opposed to initial sanctification) is an act of God by which a believer is freed from original sin and can make a full dedication to God:

It is brought about by the baptism of the Holy Spirit, or the infilling of the Holy Spirit, and includes in a single experience the cleansing of the heart from sin and the constant indwelling presence of the Holy Spirit, empowering the believer for life and ministry. [62]

Since the baptism of the Holy Spirit in Methodism is synonymous with complete sanctification, some Methodist associations that have not allowed the charismatic movement, such as the Immanuel Missionary Church, condemn Pentecostal doctrine:[63]

The modern so-called tongues is unbiblical and cannot be interpreted as a sign of the baptism of the Holy Spirit. Jesus said, “A wicked and adulterous generation is looking for a sign.” To believe or teach that speaking in an unknown tongue is evidence of a work of grace in the heart is therefore biblical for the following reasons: the word “unknown” is not in the original Greek, and the word “tongue” comes from Greek word “glossa” which means language. None of the gifts can be taken as a witness to the baptism of the Spirit (1 Corinthians 12). Paul admonished that all speech in the church should be for edification. Therefore such speech which is not edifying will not be permitted in our houses of worship. —General Standards, Immanuel Missionary Church[63]

empowerment [edit]

Classic Pentecostalism[edit]

In classical Pentecostalism, the baptism of the Holy Spirit is understood as a separate and distinct experience that occurs sometime after the new birth. Influenced by the holiness movement, the baptism of the Holy Spirit was viewed by early Pentecostals as the third work of grace after regeneration (first work of grace) and full sanctification (second work of grace).[3][64] The baptism of the Holy Spirit is an empowering one Experience that equips Spirit-filled believers for witness and service. From this derives the belief that all spiritual gifts mentioned in the New Testament are to be striven for and exercised in order to build up the church. Pentecostals believe that Spirit baptism is accompanied by the physical evidence of tongues (Glossolalia).[65]

According to the Pentecostal interpretation of the Bible, John 20:22 shows that Jesus’ disciples were already born again before the Holy Spirit fell at Pentecost. They then cite biblical examples in Acts 2, 8, 10, and 19 to show that in the New Testament it was customary for the baptism of the Spirit to take place after conversion. Following the biblical pattern, they argue, Christians today should also pray for that baptism that will lead to greater power for service and witness.

On the subject of Spirit baptism, Donald Gee wrote of Pentecostal Christians:

With them, it was not just an intellectual assent to an article in a creed that defined an orthodox doctrine about the Holy Spirit. Nor were they satisfied with entertaining the vague notion that the Holy Ghost had in some way been bestowed on them at conversion. They joyfully and gratefully recognized His gracious workings in their regeneration and sanctification, but their own personal reception of the Holy Spirit was a most vivid experience. They knew when it was coming, where it was coming, and how it was coming. Nothing reveals this more than Paul’s haunting question to certain disciples, whom he immediately sensed were spiritually lacking in a vital part of their Christian heritage: ‘Have you received the Holy Spirit?’ (Acts 19:2). The challenge was the experience, not the teaching. How significant! An Ephesian “Pentecost” quickly filled their need, and it was an experience as vivid as any others had received – “They spoke in tongues and prophesied.”

In the Pentecostal experience, the baptism in the Spirit can be quite dramatic, as illustrated by William Durham’s account of his baptism in the Spirit:

I was overwhelmed by the tremendous power and sank under it. For three hours He worked wonderfully in me. My body was worked on in sections, section by section. And even the skin on my face twitched and shook, and finally I felt my lower jaw begin to tremble in a strange way. This went on for some time until finally my throat started to widen and I felt my vocal organs being pulled into a different shape, so to speak. O how strange and wonderful it was! and how blessed it was to be so in the hands of God. And finally I felt my tongue begin to move and my lips make strange sounds that were not in my head.

The Apostolic Faith Mission on Azusa Street, now considered the birthplace of Pentecostalism

In some accounts of Spirit baptism, Pentecostals report receiving visions, such as the account by Azusa Street participant Lucy Leatherman:

As I was searching for the baptism of the Holy Spirit in Los Angeles, I praised and praised God and saw my Savior in heaven after Sister Ferrell [sic] laid hands on me. And while I was praising I got closer and closer and I was so small. Little by little I slipped into the wound on His side, and He was not only in me, but I in Him, and there I found that rest which surpasses all understanding, and He said to me: You are in the bosom of the Father. He said I was clothed and in the secret place of the Most High. But I said Father I want the gift of the Holy Spirit and the heavens opened and I was overshadowed and such power came over me and went through me. He said: Praise me, and when I did, angels came and ministered to me. I was passive in His hands working on my vocal cords and I realized they were going to lose me. I started praising him in an unknown language.

Charismatic Movement[edit]

The Charismatic Movement is an interdenominational revival that has influenced mainstream denominations of Christianity, including Lutheranism, Catholicism, Moravianism, Anglicanism, Methodism, and Reformed Christianity, among others.[70][71][72] They differ from Pentecostals because they tend to allow differing viewpoints as to whether Spirit baptism occurs after conversion and whether speaking in tongues is always a sign of receiving baptism.

The Catholic Charismatic Renewal believes there is another experience of the empowerment of the Holy Spirit.[73] Rev. Brenton Cordeiro explains that the baptism of the Holy Spirit is the “sovereign action of God which normally occurs when one with a disposition for devotion and docility prays for a fresh outpouring of the Holy Spirit in his or her life.”[ 53 ] As stated by Rev. Fr. Raniero Cantalamessa, “The baptism of the Spirit is not a sacrament, but it is connected with a sacrament… with the sacraments of Christian initiation. The baptism of the Spirit realizes and in a way renews Christian initiation.”[74] The consensus of Catholic theologians teaches that “the baptism in the Holy Spirit unleashes the Holy Spirit already present in us, reviving the graces we receive in the sacrament of baptism received.”[53] At the same time, “the baptism of the Holy Spirit kindles not only the graces already bestowed upon Christians through the sacraments—it is also a new, fresh experience of the Holy Spirit, preparing individuals for ministry, equips and inspires for mission, for discipleship, and for life.”[54] Rev. Brenton Cordeiro teaches that those who have received the baptism of the Holy Ghost “testify that the experience has given them a new awareness of the reality and presence of Jesus Christ has brought into their lives [as well as] a new hunger for the word of God, the sacraments and were met by a renewed desire for holiness e fulfilled.”[53]

Neo-charismatische Bewegung [ bearbeiten ]

In den 1980er Jahren entstand eine weitere Erneuerungsbewegung namens „Dritte Welle des Heiligen Geistes“ (die erste Welle war die Pfingstbewegung und die zweite Welle die charismatische Bewegung). Charismatiker der dritten Welle betonen, dass die Verkündigung des Evangeliums nach dem Muster des Neuen Testaments von „Zeichen und Wundern“ begleitet werden sollte. Sie glauben, dass alle Christen bei der Bekehrung mit dem Heiligen Geist getauft werden und ziehen es vor, nachfolgende Erfahrungen als „Erfüllung“ mit dem Heiligen Geist zu bezeichnen. John Wimber und die Vineyard-Kirchen sind am prominentesten mit diesem Label verbunden.

Mormonism[ edit ]

In der Bewegung der Heiligen der Letzten Tage bezieht sich die „Taufe mit Feuer und mit dem Heiligen Geist“ auf die Erfahrung von jemandem, der sich der Verordnung der Firmung mit dem Handauflegen unterzieht, um die Gabe des Heiligen Geistes zu empfangen. Sie folgt auf die Wassertaufe und ist wesentlich für die Errettung. Die Gabe des Heiligen Geistes ist das Vorrecht, Inspiration, göttliche Manifestationen, Führung, geistige Gaben und andere Segnungen vom Heiligen Geist zu empfangen (siehe Gaben des Geistes im Mormonismus). Es beginnt der lebenslange Prozess der Heiligung.

Bibelstellen [Bearbeiten]

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