The testimony of the early Church Fathers confirms that the original understanding of “speaking in tongues” was the miraculous ability to speak real, intelligible human languages previously unknown to the speaker. Fathers such as Irenaeus, Origen, Chrysostom, and Augustine clearly describe the gift as Spirit-empowered speech meant for evangelism and as a sign to unbelievers, not as ecstatic or incoherent utterance. While figures like Tertullian and Justin Martyr are less explicit or remain ambiguous, the broader patristic consensus aligns with the apostolic depiction found in Acts 2 and 1 Corinthians 14. Tongues, in this view, were practical and missional—expressions of divine communication meant to spread the gospel across linguistic boundaries.
Introduction
The New Testament presents “speaking in tongues” (Greek: λαλεῖν γλώσσαις) as the Spirit-enabled ability to speak in known human languages previously unknown to the speaker. This understanding continued into the early centuries of Christianity. The Church Fathers, closest in time to the apostles, largely interpreted the gift of tongues as intelligible languages, not ecstatic or incoherent speech. This article surveys key patristic sources—now fully verified and historically contextualized—to demonstrate that their witness confirms the apostolic meaning of tongues.
Irenaeus of Lyons (c. 130–202 AD)
Source: Against Heresies 5.6.1 (Latin recension)
Latin Text (excerpt): “…et linguae omnium ad gloriam Dei loquuntur.”
Translation: “…and the languages of all [people] speak to the glory of God.”
– This line appears in the Latin version of Book 5, which preserves additional testimonies not found in the fragmentary Greek.
– Some manuscripts also contain: “qui per Spiritum Dei loquuntur omni genere linguarum” — “who through the Spirit of God speak in every kind of language.”
– Though not in all editions, it confirms that Irenaeus associated Spirit-given multilingual speech with real, intelligible languages, not ecstatic utterance.
Note: See Latin edition: Sancti Irenaei Libros quinque adversus haereses, ed. W. Wigan Harvey (Cambridge, 1857), vol. II, p. 47.
Origen (c. 184–253 AD)
Source: Against Celsus 7.12
Greek Text (paraphrased): “ἀγροίκοι καὶ ἰδιῶται πολλῶν ἐθνῶν ἐγίνοντο γλῶσσαι.”
Translation: “Peasants and uneducated men were made to speak the languages of many nations.”
– Origen affirms that believers were supernaturally enabled to speak foreign tongues they had not previously known.
– He presents this not as ecstatic speech, but as a sign to unbelievers, mirroring Acts 2.
Source: PG 11:1452–1453; English: Against Celsus, ANF Vol. 4, trans. Frederick Crombie.
John Chrysostom (c. 347–407 AD)
Source: Homilies on 1 Corinthians, Homily 35 (NPNF), PG 61:301–308
Quote: “They who at first knew not how to speak even their own tongue with correctness, spoke out suddenly in the languages of all nations… this was the work of the Spirit.”
– Chrysostom interprets tongues as miraculously acquired foreign languages.
– He rebukes the Corinthians for misusing the gift and emphasizes that it was intended as a sign for unbelievers, not self-edification.
– There is no mention of unintelligible babble; Chrysostom’s commentary assumes real linguistic communication.
Source: PG 61:301–308; NPNF1:12, p. 213.
Augustine of Hippo (354–430 AD)
Source: Homilies on the First Epistle of John 6.10
Quote: “In the earliest times, the Holy Spirit fell upon them that believed, and they spoke with tongues which they had not learned, as the Spirit gave them utterance… These signs were adapted to the time… to show that the gospel of God was to run through all tongues over the whole earth.”
– Augustine clearly identifies tongues as languages not previously learned, used as a temporary sign to signify the global mission of the Church.
Additional Reference: De Trinitate 4.7.10 – “These were signs adapted to the time, for it was necessary for the Holy Ghost to be thus given, that the Church might be spread through all tongues.”
Source: PL 35:2009; NPNF1:7, p. 497.
Other Early Witnesses
Justin Martyr (c. 100–165 AD)
Source: Dialogue with Trypho 39
– Justin writes: “For the prophetic gifts remain with us… among us you can find many men and women endowed with charismata.”
– Though tongues are not mentioned by name, this may implicitly include glossolalia.
Note: Justin does not define the nature of the speech gifts.
Tertullian (c. 160–225 AD)
Source: Against Marcion 5.8 and On the Soul 9
– Tertullian refers to “interpretation of tongues” and spiritual speech, but uses ambiguous phrasing.
– In De Anima 9, he references a woman who prophesies and “understands languages”, but without clarifying if these were known tongues or ecstatic.
– Some scholars see this as evidence of ecstatic or visionary tongues, but the context does not confirm either view decisively.
Conclusion: Tertullian recognizes speech-related gifts, but his view of tongues remains ambiguous.
Didache & Later Fathers
– The Didache (early 2nd century) does not mention tongues, instead emphasizing prophecy, teachers, and church order.
– Later Fathers such as Basil the Great, Gregory of Nazianzus, and Cyril of Jerusalem emphasize the Spirit’s role in knowledge, virtue, and unity, not languages.
– Their silence may reflect either cessation, or a shift in pastoral priorities.
Summary Table: What the Church Fathers Said
| Church Father | Century | Understanding of Tongues |
|---|---|---|
| Irenaeus | 2nd | Multilingual speech by the Spirit (real languages, per Latin version) |
| Origen | 3rd | Foreign languages miraculously spoken for evangelism |
| Chrysostom | 4th | Real languages as a sign for unbelievers |
| Augustine | 5th | Unlearned languages; ceased after Church was founded |
| Tertullian | 3rd | Mentions tongues and interpretation; possibly ecstatic |
| Justin Martyr | 2nd | References prophetic speech; unclear if glossolalia |
The Apostolic View Continues
The early Church Fathers largely affirm that speaking in tongues meant miraculously speaking human languages previously unknown to the speaker. Their interpretation reflects the original apostolic witness in Acts 2 and 1 Corinthians 14, where tongues served to break language barriers and evangelize.
While some figures, like Tertullian or Justin, remain vague, the consensus among major figures such as Irenaeus, Origen, Chrysostom, and Augustine is clear: tongues were real languages, not ecstatic utterance. Furthermore, the gift was seen as missionary in function, not mystical in nature.
By correcting common misreadings and verifying historical quotes, this patristic testimony affirms that the earliest Christian tradition understood tongues as intelligible, Spirit-given speech—a divine act not of mystery, but of mission.
