The Early Years of the Tongues
Movement
CHAPTER 9
Special Features
I n earlier years, as at all times, there would appear to
have been a simultaneous working of the three well-known powers: (1) the
Divine;
(2) the Satanic;
(3) the Human.
1. A number of godly,
earnest persons were seeking the Lord and He met with such and blessed their
inner life.
2. Mr. Gee justly points out that "at the beginning there were
few leaders with sufficient experience of just this type of movement who could
lay their hands on extremists without fear of quenching the Spirit". Bartleman
speaks of the fear they felt at Asuza Street as to restraining what was felt to
be out of order: "We dared not call the attention of the people too much to the
working of the evil. Fear would follow." The difficulty was experienced in an
outburst in South India about the same time. Mr F S Bowden gave some account of
this at Bristol in 1908. He belonged to the Godaveri Delta district, South
India, and had been through the outbreak. He told that a young girl took to
accusing by name men in the meeting of their personal and shameful vices.
Leaders feared to suppress her lest they might grieve the Spirit of God but the
effect was that people became afraid to attend the meeting for fear of being
exposed. One would have thought it obvious that the Holy Spirit would not lead
a young girl to talk in public about the sins of the opposite sex whereas
corrupt demons would readily spread corruptionAnother feature was an
unwillingness by some to face the danger of Satanic attack. This exposed souls
to inroads of evil spirits
3. There was also a strong element that was
simply psychological. During an address one broke out in tongues. The
interpretation ran: "The Lord hath exalted His people… from grace to
grace, spirit to spirit until the whole church is one solid block in the Lord
without spot or wrinkle or any such thing. To this end as a choice vessel keep
thine house in order filled with oil waiting for the consummation"
("Confidence" March 1917 21) What is meant by the whole church being a "solid
block"? How could there be "spots or wrinkles" connected with "a solid block "?
How can a " vessel " "keep its house in order" ? or a "house" be "filled with
oil"? or could a vessel or a house be waiting for the consummation? It were
irreverent to attribute to the Spirit of God the Creator of the mind and the
Author of speech such a jumble of metaphors. It were disrespectful to suppose
that a fallen spirit thinks so incoherently or talks English so badly. Surely
it was the utterance of an untrained human mind? But if this was so the tongues
and interpretation were not inspired. Other strange features can be thus
explained, such as the frequent interjecting of inappropriate words,. as Glory.
Hallelujah! Praise the Lord! I shall remark on this when telling of a meeting
in Egypt. Sometimes the habit leads to absurdity, as when the leader of a local
group in the Movement was asked as to the health of his sick mother-in-law and
replied: "Hallelujah! Praise the Lord! She’s gone to heaven!"
The
few cases that have been before considered were not exceptional but typical.
The ample records in "Confidence" supply very many examples of all the
essential features.
A. Inspired Singing. This seems certainly to have been
supernatural. The notes produced were often beyond the compass of the human
voice. Persons not musical would join harmoniously in the grand music. Often
magnificent strains would be heard, not produced by or through the singer. This
was no "gift" conferred on the person, for when the impulses ceased the voice
of the singer was as before, and the non-musical remained so. But there were no
words, or only in an unknown tongue, which came to the same thing as regards
intelligent thought. Therefore this experience cannot have been from the Spirit
of God, for He has expressly forbidden the use in public of His own gifts
unless there be imparted instruction or spiritual building up (1 Cor.
14:27–28). The ecstasy and ravishment caused by such music were by no
necessity spiritual but only psychological. All sensitive souls are thus
affected by fine music. It is a mistake to think that a grand organ, trained
choir, stained glass, splendid vestments, soothing incense lift the spirit to
God and promote worship in spirit and truth. Such influence is felt equally by
devout persons who do not know God savingly and are still spiritually dead, and
it is felt by even the vicious sinner.
B. Noise. Opposed to the perfect
"heavenly" singing, violent noise and incoherent ravings were common. Animals
and birds express their emotions by their sounds. In mating time birds sing
their love songs. The cow lows when calling her calf. The dog barks when
excited and growls when angry. The lion roars when springing on his prey. But
when members of the Movement were together, and the power so wrought, they fell
lower than the beasts for they gave vent to Yelling, screaming, barking,
crowing, roaring were a sorry form of temporary induced mania. What power was
it that induced it and often rendered otherwise sensible people unconscious of
their folly?
C. Laughter. Narrating their baptism very many told of this
often continuing for hours at a time, sometimes all night, the paroxysm being
beyond restraint. The doctor is always sorry when this condition supervenes in
sickness. Manifestly it is not produced by the blessed Spirit who ever
strengthens us in self-control, among other excellencies (Gal. 5:22,
"temperance"). Yet one wrote of a Chinese that "the Holy Spirit wanted to laugh
through him." (Confidence," March, 1914. 57).
D. The Altar. In the History
of the Church of God (ch. 2,), as in Bartleman and other writings, there is
frequent mention of dozens or even scores at one time or rushing simultaneously
to the front of the meeting to seek the "baptism." This was regarded as a
mighty working of the Spirit of God. A. A. Boddy gave vivid detail pictures of
such scenes which he saw in the United States. This is what he, a sympathetic
observer, wrote of a Camp Meeting in Georgia. It is found in "Confidence" (Sep.
1914, p.173). POWER and NOISE . "The preachers here, from my point of view,
seem to preach with tremendous vehemence, and to work up the congregations to
unrestrained demonstrations of appreciation. Unfriendly reporters of the
Sunderland Convention have once or twice written of "Pandemonium in Prayer,"
but words would fail an English reporter if he dropped in when the dear
Pentecostal people here were really warmed up. "Every one pray; every one talk
with God," is the command shouted out by a leader, and some are singing the
brightest quick-time tunes; others are with stentorian voices letting
themselves go in ecstatic, ear-splitting prayers. Nearly everyone is doing
something, and I am beckoned for here and there to minister to anxious ones
seeking healing, or the Baptism or sanctification, and can scarcely make myself
heard in the religious din and ecstatic turmoil as a leader marches up and down
the platform, clapping his hands and shouting at the top of a tremendous voice,
‘ Glory be to God. Hallelujah! " It seemed to be encouraging and working
up the great "wind and the mighty earthquake, until the "STILL SMALL VOICE"
rarely gets a little chance. Quietness is treated almost as failure.
Well, we must admit that if there is not much in the New Testament, in
favour of shouting, there is a good deal in the Old Testament. I must confess I
rather like such a scene just now and again, but it should come spontaneously
and not be worked up." And again, of a camp at Cazadero, N. California. Note
the opening statement: "Mrs. Carrie Judd Montgomery’s name was a guarantee
against fanaticism or wild fire, and the meetings were controlled by the
Spirit. The scenes at the evening meetings were sometimes almost amazing. The
people in this land are very responsive, and when a stirring address was ended
they flung themselves on their knees round the platform. The whole meeting
seemed to rush for the altar, general prayer went up all over the gathering,
there was strong crying often merging into praise. Then the Heavenly Anthem
till all arms went up and nearly every throat was thrilling with melodious
notes, and then all were next on their feet raising higher the forest of
uplifted arms and the upturned faces radiant under the bright light of the
lamps.The singing was hilariously joyful at times. The chorus "On the
resurrection morning We shall rise, we shall rise," made the assembly rise to
its feet, and made all their arms and their hands rise towards the skies. And
dear old ladies and younger ones began to step out in the straw, and in a
dignified but joyful way there was rhythmic movement of the limbs till it was
almost, if not quite, what we should call stately dancing. ("Confidence," Dec.
1914, 224).
Alexander Boddy, and no doubt thousands more, liked such
scenes. but did the Lord like them, who, on entering groups of His people said,
"Peace!" ? (John 20:19, 21). When Jehovah comes forth as Judge then "the God of
glory thundereth: " but does He like "religious din," and scenes such as Mr.
Boddy pictures, to fill His private spiritual palace,. the church? Was it the
case that such excitement was "controlled by the Spirit" ? Was it a Divine, or
a human. or perhaps a demonic power that drove the whole meeting to rush for
the altar"? Was it of God that one seeking to help souls could scarcely make
himself heard by a person beside him against a leader clapping his hands and
shouting with tremendous voice? Are "religious din and ecstatic turmoil"
produced by the Spirit of peace? Ought prayer meetings, however fervent, to
give the world any pretext to speaking of "pandemonium in prayer"? By quoting
this last criticism without remonstrance Mr Boddy gave a hint as to the
character of the gatherings at the Sunderland Conventions Christian gatherings
are not to give unbelievers warrant for saying that we are mad (1 Cor. 14:23).
E. Visions were a frequent feature, as recorded in "Confidence" A
Christian maid had a vision of ground in some oriental seaport. Another was
lying on the ground shaking when "gradually I was caused by the Lord Jesus to
turn on to my back;" whereupon there appeared the Lord himself who shewed her
"part of heaven. First, I went up to Heaven and knocked at the Golden Gates;
they were opened wide and I entered in. The Lord Jesus placed on my head a
golden crown. While in the presence of my Saviour I saw my two young sisters
and my brother, who had gone home to glory a few years before. One of them said
to me "Oh B. isn’t it beautiful? " and they took hold of my hands and
began to dance for joy." This was followed by a vivid re-enacting of the
sufferings of Christ on the cross ("Confidence" Aug.1908, 6.)
F Is it not
likely that this was simply a mental visualizing of ideas already in the mind,
as in the minds of people in general who are religious? There is no such thing
as "knocking at the Golden Gates" for they are never shut ; nor are they of
gold, but of pearl (Rev. 21:25, 21). Nor have departed souls gone at death to
heaven, nor are golden crowns given until the day of the Lord. These are mere
imaginations fostered by sentimental hymns. In the same way the scene of
Calvary can be visualized by an active mind. In the June 1908 conference at
Sunderland a lady pointed to a visitor from Holland and said that in April she
had seen him in a vision and had been burdened in prayer for him. ("Confidence"
Aug. 1908 17) Whatever may be the explanation of seeing persons in advance and
at a distance, it is a feature well known to investigators of psychic
phenomena. A worker in Bombay described a vision of many bees, with wings
outstretched about two and a half feet across, and stings five or six inches
long. These were stinging the people in the meeting and causing terrible agony.
The bees had names on their backs, Fear, Envy, Pride, Unbelief, and the like,
which were hindering the work of God. There came smoke, which the Lord
explained by opening heaven and showing God on His throne and the smoke being
the incense of the prayers of the saints. This smoke killed the bees by dozens,
so making room in hearts for the Lord to work. ("Confidence," Aug. 1908, 19,
20.)
In south Germany one saw the people of God feasting upon the Lamb in
readiness to go forth to meet Him in the air. Nearby was the bridechamber,
where the Bridegroom was waiting for his bride. There were three bells, and as
soon as these should ring the people were to rise and go to the wedding feast.
One wished to ring the bells, but it was pointed out that they could not ring
for they were upside down. Suddenly three serpents, that were enjoying the
sunshine in the bells, were cast down to the earth; the bells swung into
position and commenced to ring. It was explained that the bells represented the
three realms of man, spirit, soul, and body. Our sins have driven away the
Shekinah glory, and our repentance will bring it back. ("Confidence," Oct.
1910, 239.) A sister saw a nest full of birds. A man put his hand into the nest
and stirred up the birds so that they flew away, but each with a slip in its
mouth with the words on it, "The Word of God." She noticed another strange
thing. There seemed to be hollow pipes leading from the nest up to a cistern.
Each bird spoke through one of these pipes, and then a vapour came out of the
cistern and ascended to the throne. Then He that was on the throne at once
looked down towards the vapour and gave a command. Immediately there was a
great stir among all those round about him, and they quickly carried out His
commands. Also she heard them say near the throne. "The Bridegroom is making
Himself ready." Surely this is justly called a "strange thing." Birds speaking
from a nest through pipes into a cistern, with vapours rising from the cistern
to the throne in heaven - very strange indeed ! Where is the mind that hath
wisdom to interpret this? In Rev.19 we read of the Bride making herself ready
but where is this said of the Bridegroom? Is not He already perfectly ready? A
brother saw a ploughed field and that a dove descended toward it, but fluttered
and flew away. Then he saw that the field was moving, and the Lord said: "There
is in my church too much of those old opinions and views and such like." A
field in motion! yet no mention of an earthquake! A sister saw a dove descend
to a tree in full bloom but without leaves; but the bird flew away. Another
part of the tree was without bloom but in full leaf. Again the dove would not
alight. Next came a tree which fell dead, where also the dove would not settle.
Finally there was a tree loaded with fruit where the dove settled. "The fruit
was the product of life in the tree and the life of Christ must develop and
mature and bring forth fruit. Then the Holy Spirit can take them up in the
power of God and unite them with Christ. ("Confidence," Jan. 1914, 13).
The
lesson aimed at is good, even the need for the fruit of righteousness to abound
in the believer but the doctrine is wrong. We do not become united with Christ
because we bear fruit, but we bear fruit as the result of union with Christ
(John 15, Vine and branch). Are these intended lessons anything more than could
arise in any active Christian mind without need of a "vision" ? I have already
pointed out that a vision could not have been from God in which the Lord Jesus
was made to declare forty years ago that His advent would be soon. This is
equally true of the same declarations to the same effect by prophetic students,
whether by inspired persons (as in Irvingism and elsewhere) or without a claim
to inspiration. The leader can form his own opinion as to the source of the
visions now mentioned. To me they read like vagaries of minds so excited as to
be only too likely to think that to be a "vision" which is only a working of
the mind upon themes and ideas already known from the Bible. That true
God-given visions are possible I do not in the least question or I must reject
Acts 2:17, "your young men shall see visions; " but I am bound to question the
origin of a vision in which a young girl "states that she has seen visions of
persons who were dead, and has fervently told of a glimpse of the glorified
state and also of perdition." ("Confidence," April to June, 1920).
The
seeing of dead persons is too much like the spiritistic seance; and as the
glorified state and perdition are not yet realities how could one get a glimpse
of them? This again seems to have been the imagination working upon things
foretold in Scripture. One other of the many visions recorded must have special
mention. It is related that in 1914 Stephen Jeffreys was preaching at the
Island Place Mission Room, Llanelli, South Wales, when there came suddenly a
supernatural picture upon the wall above the platform. At first it was the head
of a LAMB; then it gradually changed and became the FACE OF THE MAN OF SORROWS.
There it remained in the sight of the congregation and of every one who came in
to see it. It was there for six hours, and many saw it. ("Confidence." July
1916, 113).
It is further related that while Stephen Jeffreys was speaking
at Thornton Heath in 1918, upon the martyr Stephen hav-ing the heavens opened
to his view, "God opened the heavens to him [Jeffreys] and he saw into the
glory, saw the Lord and the whole scene of Stephen being stoned."
("Confidence," Oct.–Dec., 1918, 64). The question arises, if the preacher
really saw into the glory where the Lord is, how could he see Stephen being
stoned there? for that dreadful event did not take place in the glory. As
several persons saw the Llanelli vision at one time, watching as the vision
took shape and changed its form, it would appear that something was actually
presented to their view. But by what power? The New Testament gives no warrant
to suppose that such a presentation of Christ as He had been at Calvary was
ever then made or ever would be. While S. J. Russell was still an ardent
advocate of the Group Movement. and far from being an evangelical preacher of
the true gospel, a similar representation of Christ was seen on the wall of the
chapel in which he was speaking. That also was in South Wales. The account can
be read by any who have "For Sinners Only". One can only seriously doubt
whether such dramatic measures ever have been employed by God to further His
search for men and to promote His work in them. He evidently took care that no
authentic portrait of the Lord Jesus should be preserved for future
generations. It is difficult, if not unreasonable, to suppose that it was by
His power that such visible represent visions of Christ should be presented,
whether by inward vision or outwardly on a wall.
That the esteemed
Editor of "Confidence" published these and other such recitals and in numbers,
naturally raises doubt as to his own spiritual competence to estimate these and
other startling features of the Movement. When in practice as a solicitor he
would have been critical of statements and evidence for things marvellous but
being himself under the power animating the Movement, and being deeply
convinced it was of God, he would naturally easily accept much that he might
otherwise have doubted. And as one is compelled to challenge the Divine Origin
of these "visions," it brings under suspicion other events described in the
same narrative, as occurring on the same occasions to the same persons.
CHAPTER 10
Later Conditions
It will be observed that the
facts here presented have not been collected from the general history of the
Movement, and over a great length of time. Every far extended Movement, even if
distinctly of God, would in the course of years, because of the weakness of the
flesh in believers, yield items for regret. But those here offered are taken
from the opening years of the Movement when it was at the initial white heat,
displaying its definite and distinctive characteristics and they concern its
chief centres in four countries and its outstanding standing leaders. They may
at least suffice to explain why the present writer could not associate with the
Movement, and they are put on record because he is perhaps the only survivor of
that period who can guarantee some of them. Without such facts a full and true
picture of that early time can scarcely be gained. But is this now necessary?
Has not the Movement as a whole sailed into quieter and safer waters, marked by
less excess and more sobriety? Outwardly this is happily the case, yet there
are indications that the same evil powers are, as might be expected, alert to
induce the earlier conditions.
A few experiences from later years will
justify this statement and enforce the warning. In 1927 I took a long journey
off my main route specially to visit a group of the Movement in the far south
of Poland. I saw no demonstrations, for they gathered simply to hear me. My
message was from Galatians 5:22, "The fruit of the Spirit is self-control." The
local leader was a quiet and gracious brother to whom my heart was drawn; but
the district leader, supervising this and other groups was of another type.
After the meeting he said bluntly, "I thought from the first that your coming
was not of the Lord: now I am sure of it." Such was his reaction to a loving
exhortation to self-control. It told its own story as to the opposite type of
experience and meetings that he fostered.
In 1935 in a town in Upper
Egypt, the pastor of the church asked me to address them, to which I consented
gladly. They met in a small room in an ordinary house. The walls being of black
Nile mud, unplastered, the effect was sombre. One small oil light hanging from
the ceiling could not dispel the gloom. Along one wall there ran the customary
mastaba, a low mud platform used for sitting and sleeping. The pastor and I sat
on this. Some twelve or fifteen Copts gathered, men and women. Their bright
eyes gleamed against their dark skin, and their long white robes shone against
the dark walls and floor. They formed a circle, hand holding hand, and
commenced springing lightly from the floor, chanting ceaselessly the one word
"Hallelujah". The dancing became faster and faster a circular whirl set in,
getting ever swifter and swifter; the "Hallelujah" became ever louder and
louder until it reminded one of the explosion of a motor bike. This useless and
violent dance went on for over an hour, becoming more and more frantic, until
the pastor at length got them quiet to hear me. Here also I pressed upon them
the same text, "The fruit of the Spirit is self-control." I reminded them of
the Moslem zikr, a similar dance, which I had seen. The proceedings were
identical, save that in place of "Hallelujah" they used the name "Mohammed" or
a short sentence from their sacred book the Koran. Such dances will go on for
long hours, until they reach the desired stage of demon possession, and at
length the furious excitement ends in exhaustion and collapse. The Christians
were working up to a similar desired climax, only they thought it would be
possession by the Spirit of God. I told them that their dance was essentially
the same as that of the Moslems, and warned them against the same excess and
danger.
As soon as I sat down the most excited of the dancers sprang on
to the platform in front of me, dancing wildly ejaculating and gesticulating,
swinging his fist in my face. Such was his reaction to a loving call for
self-control. I must be forgiven for thinking that the whole display was not
Pentecostal. It will be remembered that the leader of the Movement when William
Booth-Clibborn was "baptized" was on the way to Egypt. The meeting I attended
was the condition to which things had come twenty seven years later. In October
1943 an Indian Christian, aged twenty-four, attended a convention of the
Movement in north India. A well-known English worker in the gospel warmly
commended him to me as a pillar in a Christian assembly. He wrote quite
lovingly as follows: It was a very nice convention. Atmosphere of worship,
love, and holiness could be found in most of the meetings. The music was very
uplifting. But I was very sad to discover how greatly Satan has deceived very
devoted saints. In tarry meetings I saw people (men and women) behaving
unseemly. There was such a noise and shouting as if with paralysed minds. I saw
one lady of thirty years old sitting with straight back, teeth joined together
with great force, hand going around in the air, hair flowing, dress falling
down from head and shoulder. [This would be the sari, the long cloth wound
round the body, the end draped over the head, especially in public], sometimes
becoming very quiet and sometimes howling very loud, sometimes weeping and
sometimes laughing Then one man who made a noise at the top of his voice
laughed with hysteric tone, jumped on feet from floor and fell down straight at
his back in the line of ladies. And like this many disorderly, confused, and
mad things took place.
The thing that amazed me most was of a case of a
South Indian person, who had not spoken in tongues and was seeking tongues,
came to the tarry room, bowed down and, like a machine at the most quick speed,
he started saying the words "Praise the Lord ;" for full one hour without any
full stop he went on saying till his throat was dry his voice became very heavy
but he did not stop repeating the words he was bent on having tongues
(afterwards he told me that if the Lord had not given him tongues he would have
got himself lost in some jungle). Now what happened to him [sic] that he
started losing the balance of his tongue:- Praise the Lord, Praise the Lord,
Praze the Lod, Praze the Lod, Paze the Lod, Puz the Lod, Pus, Puz, Pus, Piss
the Lud, Pay, Pay, Pay, Pa, Pa, P, P, P, P—and now he started shouting and
could only say pa, pa, pa, p, p, p here his tongue starting a very intricate
stammering, and suddenly he came to a language like this:- chu, chu, chum,
chin, chuma, chumy, chemer, chama, chit-chit-chin, chun, chee, chee, etc., etc.
After having spoken this for fifteen minutes he broke out into high class
Persian and Arabic; then he spoke Sanscript poetry with beautiful meter, and
sung Indian classical songs.
For all this he took about forty-five
minutes. I watched him very carefully. After this I took him outside alone and
asked him as to what actually happened with him. He said he only remembered the
time he was stammering; then he went into unconscious state and when he came to
consciousness he only heard from people that he had spoken in tongues, and
hence he concluded that he had the "Baptism of the Holy Ghost" as they call it.
The next day I could see the signs of tiredness and exhaustion on his face, the
second day he could not go out properly because he felt much backache. I asked
him if he could tell me that it was real experience of Holy Spirit. He was
offended and felt angry. He had mental satisfaction that he had spoken in
tongues, but I could analyse from his talk and behaviour that he did not have
that joy and life at all which comes after the fullness of the Spirit. He did
not know Persian, Sanskrit, and Arabic at all, but he spoke in them. For first
few hours in the night it amazed me very much, but later on I could compare
this to the case of [sic] Seance Room where mediums are used by evil spirits.
After having spoken in tongues he developed a kind of superiority complex and
did show very little humility and undisturbed calmness of the Spirit.
"Mr. M. and Sister H. joined a lot in noise. Sister H. did a lot of
clapping, shouting, and singing… I saw many other very consecrated people
there who talked very helpful things, but my heart becomes full of sorrow when
I see them mistaken on this point of tongues. I enjoyed their love and
fellowship. They are dear brothers in the Lord, but it is a great pity how we
are deceived by evil spirits of Satan These are all signs of times and of these
later days when even most of the elect will be deceived. I read that evil
spirits would not urge spiritual Christians to open sin, such as murder, drink,
gambling, etc. but would plan deception in the form of "teachings" and
"doctrines," the believer not knowing that deception and "teachings" and
"doctrines" gives admission to evil spirits to "possess" the deceived one as
much as through sin".
This account by an acute oriental Christian
repays analysis. It reveals close correspondence with earlier manifestations,
such as abundant noise and unseemly behaviour. It justifies Mr. Gee’s
statement that Mr. Barratt’s experience has been known by many others and
it shows a definite continuity of the Movement as years go by. A man falling to
the floor among Eastern women would shock all propriety. A woman allowing her
veil to fall away and her hair to stream loose in public, while she aimlessly
waived her arm in the air, would be gross impropriety as it would in the West.
The case of the man here narrated is of special interest. The English ("Praise
the Lord!") with which he commenced degenerated quickly into mere gibberish.
Then he became unconscious and spoke in eloquent Persian, Arabic, and Sanskrit,
three very difficult languages to master and of which he knew nothing. It is
evident that another spirit to his was operating but found it hard to gain
control of his mind and vocal organs and only succeeded when self-control
ceased. The earlier literature of the Movement gives many instances of this. It
is hard to think that the divine Spirit, our Creator, could be so frustrated
and be able only to act on one unconscious. Certainly no such features are
given in any of the cases found in the New Testament. And it is in plain
opposition to the imperative requirement that one speaking in a tongue must
retain complete self-control and be able to speak or not to speak at will.
While this paper is being written opportunity has come to converse with
an earnest, experienced Christian, of wide travel, who has attended dozens of
meetings of the Movement in different countries. He has no prejudice against
it. He is a professional linguist, acquainted with a most unusual number of
modern languages. He has never in a meeting heard used any one of these several
languages which he knows, nor has he ever heard one supposed to be speaking in
a tongue use what to his highly trained ear sounded like a language at all. The
last preceding incident from India confirms other testimonies that sometimes
real languages are spoken; the experience just mentioned raises a presumption
that a large amount of what passes as tongues may be only sounds. [In August
1951] I attended a long session of the annual assembly of The Apostolic Church
at Penygroes, South Wales. It was a large gathering from many lands. A brother
prayed in stentorian tones, but the prayer itself was very ordinary and the
style sounded forced. There were no "tongues" but there was a lengthy
"prophecy." It differed nothing from any ordinary exhortation to Christian
living except that it purported to be spoken by God Himself. I have read many
such " prophetic" utterances and can only be amazed that godly people should so
often presume to put platitudes into the mouth of Almighty God. The ministry
that afternoon was spiritually poor. In many small gatherings, where no claim
is made to special enduement of the Spirit, I have felt more of His presence
and unction.
From a far distant Island of the sea there came in 1954 a
circumstantial report plainly revealing demonic activity in the Movement. The
details are not suitable to repeat here, but they are corroborated by an
English evangelist on the spot with much experience of heathendom. I have a
friend with long knowledge of two foreign lands. He is godly, experienced, and,
like myself, with no prejudice against the supernatural. He too has personal
friends in the Movement. In 1954 with one of these friends he attended a
gathering in the south of England. It was led by a veteran, one of the front
rank leaders of the early years My friend was distressed by the entire lack of
helpful ministry, pained by the general hubbub through everybody making all
sorts of sounds at once and grieved by the way the leader strove to work up
enthusiasm whenever it flagged. Thus from widely separated lands there is
testimony that the earlier conditions still break forth, if commonly less
fiercely. It shows that the spirit foes of God still attack His cause by the
same fell tactics as formerly. This calls for ceaseless care, for a watchful
mind (1 Pet. 5:8–10).
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