Glossolaly

Medieval and modern writers wrongly take it for granted that the charism existed permanently at Corinth — as it did nowhere else — and that St. Paul, in commending the gift to the Corinthians, therewith gave his guaranty that the characteristics of Corinthian glossolaly were those of the gift itself. ❋ 1840-1916 (1913)

That being true, the views of St. Paul on supernatural glossolaly must have coincided with those of St. Luke. ❋ 1840-1916 (1913)

Now St. Paul had seen the gift conferred at Ephesus and St. Luke does not distinguish Ephesian glossolaly from that of Jerusalem. ❋ 1840-1916 (1913)

The glossolaly thus described was historic, articulate, and intelligible. ❋ 1840-1916 (1913)

From this last phenomenon Biblical glossolaly differs in being what St. Gregory Nazianzen points out as ❋ 1840-1916 (1913)

What today purports to be the "gift of tongues" at certain Protestant revivals is a fair reproduction of Corinthian glossolaly, and shows the need there was in the primitive Church of the Apostle's counsel to do all things ❋ 1840-1916 (1913)

They were the meetings of confraternities, at which prayers were offered up, devoted themselves to _glossolaly_ or prophecy, and the reading of correspondence. ❋ Rossiter Johnson (1906)

Christian writings did not enter into his consideration here in the very remotest degree; but it is plain that a later generation could as easily ascribe Christian writings to the inspiration of the Spirit as St Paul ascribed glossolaly and prophecy. ❋ 1872-1939 (1904)

St Paul himself was a master in glossolaly, more than all the Corinthians. ❋ 1872-1939 (1903)