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Why We Talk in Tongues

By T. M. LUHRMANN
Published: August 17, 2013

LAST month I was in Accra, Ghana, to learn more about the African version of the new charismatic Christian churches that have become so popular in the United States and are now proliferating in sub-Saharan Africa, especially Ghana and Nigeria. What struck me was how much people spoke in tongues: language-like sounds (usually, repeated phonemes from the speaker’s own language) thought by those who use them to be a language God knows but the speaker does not.

I went to services that lasted three hours and for most of which people prayed in tongues. People I interviewed spoke about praying by themselves in tongues for similar stretches of time. They said they did so because it was the one language the devil could not understand, but what I found so striking was how happy it seemed to make them. “We love to speak in tongues,” one young Ghanaian woman told me with a laugh.

Some of the early Christians spoke in tongues. At least, the Apostle Paul writes about them in his first letter to the Corinthians. Then, for the most part, tongues died out of Christian practice until Pentecostalism emerged around the turn of the 20th century, most famously at a revival in Los Angeles in 1906. “Weird babel of tongues, new sect of fanatics is breaking loose, wild scene last night on Azusa Street, gurgle of wordless talk by a sister,” one newspaper article screamed.

Most tongue speakers talk about tongues as a “gift” from God that can neither be forced nor controlled. Yet the act involves learning and skill. It can also be easily faked. (If you say “I should have bought a Hyundai” 10 times fast, you’ll have done just that, a pastor taught me.)

At an American charismatic evangelical church I studied, about a third of the congregants spoke in tongues occasionally when praying alone. As one young man put it: “You run out of things to pray for and you just need to pray, to let all these emotions run out of your head. So you pray in tongues. I do that quite often.” The Pew Research Center found that 18 percent of Americans spoke in tongues at least several times a year.

What dawned on me in Accra is that speaking in tongues might actually be a more effective way to pray than speaking in ordinary language — if by prayer one means the mental technique of detaching from the everyday world, and from everyday thought, to experience God.

There are, broadly speaking, two kinds of Christian prayer practice, beyond rote recitation. “Apophatic” prayer, which looks a lot like meditation and mindfulness, asks one to still the mind and disengage from thought. The classic example is the 14th century “Cloud of Unknowing,” a monastic text whose anonymous author advised: “Thought cannot comprehend God. And so, I prefer to abandon all I can know, choosing rather to love him who I cannot know.”

In “kataphatic” prayer, one fills one’s imagination with thoughts from Scripture. The classic example is the 16th-century spiritual exercises of St. Ignatius of Loyola, who called worshipers to see “with the eye of the imagination the road from Nazareth to Bethlehem, considering how long it is and how wide, and whether it is level or goes through valleys and over hills.” American evangelicals seeking daydreamlike encounters with God are praying in this tradition.

The apophatic method is probably more effective in shifting attention from the everyday, but harder to achieve. That seems to be what the fifth-century monk Pseudo-Dionysius the Areopagite meant when he described kataphatic prayer as a steppingstone for those who could not pray in other ways. Many of us know people who have tried to meditate and failed, defeated by thoughts that refused to stay put — what skilled practitioners call “monkey mind.” In an experiment, I assigned participants for one month to meditation, to imagination-rich prayer or to lectures on the gospels. Many who meditated didn’t like it; those who did reported deep spiritual experiences, like the expert meditators studied by the neurologist James H. Austin [ http://zenandthebrain.weebly.com/biography.html ] (“Zen and the Brain”) and other scientists.

As a technique, tongues capture the attention but focus it on something meaningless (but understood by the speaker to be divine). So it is like meditation — but without the monkey mind. And the practice changes people. They report that as their prayer continues, they feel increasingly more involved. They feel lighter, freer and better. The scientific data suggest that tongue speakers enter a different mental state. The neuroscientist Andrew B. Newberg [ http://www.andrewnewberg.com/ ] and his colleagues took M.R.I. scans of tongue speakers [ http://www.nytimes.com/2006/11/07/health/07brain.html ] singing worship songs, and then speaking in tongues. When they did the latter, they experienced less blood flow to the frontal cerebral cortex. That is, their brain behaved as if they were less in a normal decision-making state — consistent with the claim that praying in tongues is not under conscious control..

Speaking in tongues still carries a stigmatizing whiff. In his book “Thinking in Tongues,” the philosopher James K. A. Smith [ http://www.calvin.edu/~jks4/bio.htm ] describes the “strange brew of academic alarm and snobbery” that flickered across a colleague’s face when he admitted to being a Pentecostal (and, therefore, praying in tongues). It seems time to move on from such prejudice.

T. M. Luhrmann [ http://www.stanford.edu/dept/anthropology/cgi-bin/web/?q=node/105 ], a professor of anthropology at Stanford and the author of “When God Talks Back: Understanding the American Evangelical Relationship With God,” is a guest columnist.

© 2013 The New York Times Company

http://www.nytimes.com/2013/08/18/opinion/sunday/luhrmann-why-we-talk-in-tongues.html [with comments]

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