Gift of Tongues礼品的舌头

(Glossolaly, glossolalia). （ glossolaly ，说方言） 。

A supernatural gift of the class gratiae gratis datae, designed to aid in the outer development of the primitive Church.神灵的礼物阶级感谢无偿datae ，旨在帮助在外层空间发展的原始教会。 The theological bearing of the subject is treated in the article CHARISMATA.神学轴承的主题是对待文章charismata 。 The present article deals with its exegetical and historical phases.本条款涉及其训诂和历史阶段。

St. Luke relates (Acts 2:1-15) that on the feast of Pentecost following the Ascension of Christ into heaven one hundred and twenty disciples of Galilean origin were heard speaking "with divers tongues, according as the Holy Ghost gave them to speak."圣卢克的关系（行为2:1-15 ）表示，对这个节日的五旬后，阿森松基督升天120弟子伽利略原产地听到说话" ，与潜水员舌头，根据作为圣灵给他们发言" Devout Jews then dwelling at Jerusalem, the scene of the incident, were quickly drawn together to the number of approximately three thousand.虔诚的犹太教徒，然后住在耶路撒冷，事故现场传来的消息，很快就制定共同的人数大约为3000 。 The multitude embraced two religious classes, Jews and proselytes, from fifteen distinct lands so distributed geographically as to represent "every nation under heaven".众多拥抱两个宗教班人，犹太人和proselytes ，来自15个鲜明的土地，使分布在地理上，以代表"每个国家根据天问" 。 All were "confounded in mind" because every man heard the disciples speaking the "wonderful things of God" in his own tongue, namely, that in which he was born.所有的人"混淆记" ，因为每个人都听到弟子来说， "美好的事物的神" ，在他自己的舌头，这就是，他在其中诞生了。 To many the disciples appeared to be in a state of inebriation, wherefore St. Peter undertook to justify the anomaly by explaining it in the light of prophecy as a sign of the last times.对许多人弟子似乎是在一国的inebriation ，以致圣彼得答应的理由不合常理解释，它在光的预言视为一个迹象，在过去的时代。

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The glossolaly thus described was historic, articulate, and intelligible.该glossolaly因此形容是历史性的，阐明，并理解。 Jerusalem was then as now a polyglottal region and could easily have produced one hundred and twenty persons who, in the presence of a cosmopolitan assemblage, might express themselves in fifteen different tongues.耶路撒冷当时由于现在polyglottal地区，可以很容易产生120的人，在场的一个国际性组合，可能会表达自己，在十五个不同的舌头。 Since the variety of tongues is attributed to the group and not to individuals, particular disciples may not have used more than their native Aramaic, though it is difficult to picture any of them historically and socially without at least a smattering of other tongues.由于各种各样的舌头，是因为该集团而不是个人，特别是弟子可能没有用了超过其本土阿拉姆语，但很难想象他们任何人在历史上和社会上如果没有至少一个叫其他舌头。 The linguistic conditions of the country were far more diverse than those of Switzerland today.语言条件，在该国远更趋多样，比瑞士的今天。 The number of languages spoken equalled the number of those in which the listeners "were born".有多少种语言，平了多少人，其中听众"出生" 。 But for these Greek and Aramaic would suffice with a possible admixture of Latin.但对于这些希腊语和阿拉姆语就足以与一个可能外加剂的拉丁语。 The distinction of "tongues" (v. 6, dialektos; v. 11, glossa) was largely one of dialects and the cause of astonishment was that so many of them should be heard simultaneously and from Galileans whose linguistic capacities were presumably underrated.这种区分的"舌头" （五，六， dialektos ;五， 11 ， glossa ） ，主要是其中的方言和事业惊愕的是，使他们中的许多人应同时审理，并从galileans的语言能力被低估了想来。 It was the Holy Ghost who impelled the disciples "to speak", without perhaps being obliged to infuse a knowledge of tongues unknown.这是圣灵的人，激励弟子"发言" ，如果没有，也许不得不注入知识的舌头是未知之数。 The physical and psychic condition of the auditors was one of ecstasy and rapture in which "the wonderful things of God" would naturally find utterance in acclamations, prayers or hymns, conned, if not already known, during the preceding week, when they were "always in the temple", side by side with the strangers from afar, "praising and blessing God" (Luke 24:52-53).身体和心理状况，以及核数师之一，摇头丸和破裂，其中的"美好的事物的神" ，自然会找到话语在acclamations ，祈祷或圣歌， conned ，如果不是已经知道，在之前的一周，当他们被"始终走在圣殿教" ，并排与陌生人从远方" ，称赞和祝福神" （路加福音24:52-53 ） 。

Subsequent manifestations occurred at Caesarea, Palaestina, Ephesus, and Corinth, all polyglottal regions.随后的表现发生在caesarea ， palaestina ，以弗所，科林斯，所有polyglottal地区。 St. Peter identifies that of Caesarea with what befell the disciples "in the beginning" (Acts 11:15).圣彼得标示的caesarea什么遭此弟子" ，在开始的" （使徒行11:15 ） 。 There, as at Ephesus and Jerusalem, the strange incident marked the baptism of several converts, who operated in groups.因此，正如在以弗所和耶路撒冷，但奇怪的事件，标志着洗礼的几个转换，谁经营群体。 Corinth, standing apart in this and other respects, is reserved for special study.科林斯，常委，除了在这方面及其他方面的关系，是预留作特别研究。

In post-Biblical times St. Irenæus tells us that "many" of his contemporaries were heard "speaking through the Spirit in all kinds (pantodapais) of tongues" ("Contra haer.", V, vii; Eusebius, "Hist. eccl.", V, vii).在后圣经时代圣irenæus告诉我们， "许多"他的同时代的人听到"经过几个月的精神，在各种（ pantodapais ）的舌头" （下称"合同haer " ，五，七;尤西比乌斯"的历史。 eccl " ，五，七） 。 St. Francis Xavier is said to have preached in tongues unknown to him and St. Vincent Ferrer while using his native tongue was understood in others.圣芳济说，以传福音，在未知的舌头向他和圣文森费雷尔，而用他的母语是理解别人。 From this last phenomenon Biblical glossolaly differs in being what St. Gregory Nazianzen points out as a marvel of speaking and not of hearing.从这个现象上圣经glossolaly不同，在被什么圣格雷戈里nazianzen指出，作为一个奇迹的发言而不是听证会。 Exegetes observe too that it was never used for preaching, although Sts. exegetes观察过，这是绝对不要用说教，虽然STS对。 Augustine and Thomas seem to have overlooked this detail.奥古斯丁和托马斯似乎都忽略了这个细节。

St. Paul's Concept (I Corinthians 12-14).-For the Biblical data thus far examined we are indebted to the bosom friend and companion of St. Paul - St. Luke.圣保禄的概念（哥林多前书12-14 ） .-为圣经中的数据，迄今研究，我们要对知己和伴侣的圣保禄-圣卢克。 That being true, the views of St. Paul on supernatural glossolaly must have coincided with those of St. Luke.既然如此属实，意见圣保禄对超自然glossolaly必须有正值这些圣路加。

Now St. Paul had seen the gift conferred at Ephesus and St. Luke does not distinguish Ephesian glossolaly from that of Jerusalem.现在圣保禄这里看到了礼品授予在以弗所和圣卢克不区分ephesian glossolaly从耶路撒冷。 They must therefore have been alike and St. Paul seems to have had both in mind when he commanded the Corinthians (14:37) to employ none but articulate and "plain speech" in their use of the gift (9), and to refrain from such use in church unless even the unlearned could grasp what was said (16).因此，他们必须一直都和圣保罗，似乎产生了两记时，他指挥了哥林多前书（ 14时37分） ，以聘用，但没有阐明和"平原演说" ，在其使用的礼品（ 9 ） ，并避免从这种使用在教堂，除非连unlearned可以把握什么是说， （ 16 ） 。 No tongue could be genuine "without voice" and to use such a tongue would be the act of a barbarian (10, 11).没有舌头可以真正的"无声音" ，并使用了这样的舌头会法一番（ 10 ， 11 ） 。 For him the impulse to praise God in one or more strange tongues should proceed from the Holy Ghost. It was even then an inferior gift which he ranked next to last in a list of eight charismata.他的冲动，赞美上帝的一个或多个奇怪的舌头应该从圣灵， 它是即使在当时是卑微的礼物，他排名仅次于去年在名单上的八charismata 。 It was a mere "sign" and as such was intended not for believers but for unbelievers (22). 这是一个单纯的"符号" ，并作为这样的用意是不是为了信教，但对于不信 （ 22个） 。

Corinthian Abuses (I Corinthians 14 passim).-Medieval and modern writers wrongly take it for granted that the charism existed permanently at Corinth &151; 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.科林斯滥用问题（哥林多前书14各处） .-中世纪和现代作家误认为理所当然，认为charism永久存在于科林斯&151;因为它确实没有其他地方和说，圣保罗，在赞扬送给了科林蒂安，条文作了他认为，担保的特点，科林斯glossolaly者的礼物本身。 Traditional writers in overlooking this point place St. Luke at variance with St. Paul, and attribute to the charism properties so contrary as to make it inexplicable and prohibitively mysterious.传统作家在俯瞰这一点的地方，圣卢克差异圣保禄和属性向charism性能，所以相反的，以使它莫名和令人望而却步的神秘。 There is enough in St. Paul to show us that the Corinthian peculiarities were ignoble accretions and abuses.有足够的，在圣保罗向我们显示，科林斯的特殊性，被卑鄙accretions和滥用的情况。 They made of "tongues" a source of schism in the Church and of scandal without (14:23).他们作出的"舌头"的一个来源裂，在教会和丑闻，而不（ 14时23分） 。 The charism had deteriorated into a mixture of meaningless inarticulate gabble (9, 10) with an element of uncertain sounds (7, 8), which sometimes might be construed as little short of blasphemous (12:3).该charism已经恶化到混合无意义inarticulate七嘴八舌（九日，十日）的一个组成部分不确定的声音（ 7日， 8日） ，这有时可能会被视为没有短期的亵渎（ 12时03分） 。 The Divine praises were recognized now and then, but the general effect was one of confusion and disedification for the very unbelievers for whom the normal gift was intended (14:22, 23, 26).神圣的赞美被承认，现在和当时的，但总的效果是一个混乱和disedification为极不信的人正常馈赠的用意是（ 14时22分， 23 ， 26 ） 。 The Corinthians, misled not by insincerity but by simplicity and ignorance (20), were actuated by an undisciplined religious spirit (pneuma), or rather by frenzied emotions and not by the understanding (nous) of the Spirit of God (15).在哥林多前书，误导，而不是诚意，但简便，快捷和无知（ 20 ） ，分别驱动由一个没有纪律的宗教精神（ pneuma ） ，或者更确切地说，狂热的情绪，而不是由理解（理性）的上帝的精神（ 15 ） 。 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 "decently, and according to order" (40).今天看来是要成为"礼品的舌头" ，在某些新教复苏，是一个公平的复制科林斯glossolaly ，并表明有必要存在，在原始教会的使徒保罗的律师做一切事情"体面，并按照上级的命令， " （ 40 ） 。 Faithful adherence to the text of Sacred Scripture makes it obligatory to reject those opinions which turn the charism of tongues into little more than infantile babbling (Eichhorn, Schmidt, Neander), incoherent exclamations (Meyer), pythonic utterances (Wiseler), or prophetic demonstrations of the archaic kind (see 1 Samuel 19:20, 24).忠实遵守该文圣经使得强制拒绝接受这些意见，其中把charism的舌头变成略多于小儿胡说什么（艾希霍恩，施密特， neander ） ，非相干exclamations （迈尔） ， pythonic话语（ wiseler ） ，或先知性示威游行对已经过时的实物（见1塞缪尔19:20 ， 24 ） 。 The unalloyed charism was as much an exercise of the intelligence as of the emotions.该合金charism既是一次演习的情报作为的情绪。 Languages or dialects, now kainais (Mark 16:17) for their present purpose, and now spontaneously borrowed by the conservative Hebrew from Gentile foreigners (eteroglossois, cheilesin eteron, 1 Corinthians 14:21), were used as never before.语言或方言，现在kainais （标记16:17 ） ，他们目前的目的，现在自发地借来的，由保守希伯来语从gentile外国人（ eteroglossois ， cheilesin eteron ，哥林多前书14时21分） ，用前所未有的。 But they were understood even by those who used them.但他们的理解，甚至被那些采用这些文件。 Most Latin commentators have believed the contrary, but the ancient Greeks, St. Cyril of Alexandria, Theodoret, and others who were nearer the scene, agree to it and the testimony of the texts as above studied seems to bear them out.大多数拉美评论家认为，恰恰相反，而是古希腊人，圣西里尔的亚历山德里亚， theodoret ，和其他人更接近现场，同意给它的证词文本作为上述研究似乎承受出来。

Publication information Written by Thomas A' K. Reilly.出版信息撰稿托马斯' k.赖利。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 Dedicated to Elizabeth Brown Knight The Catholic Encyclopedia, Volume XIV.致力于伊丽莎白布朗骑士天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约

Bibliography 参考书目
CORLUY in JAUGEY, Dict. corluy在jaugey ，字典。 apolegetique (Paris, 1889); MELVILLE, Observationes theologico-exegeticae de dono linguarum etc. (Basle, 1816); HILGENFELD, Die Glossolalie in der alten Kirche (Leipzig, 1850); FOUARD, St. Paul, ses missions (Paris, 1892); BLEEK, Ueber die Gabe etc. in Theologische Studien und Kritiken, II (1829); REUSS, La glossolalie in Revue de theologie, III (Strasburg, 1851); SHEPPARD, The Gift of Tongues in the Early Church in Amer. apolegetique （巴黎， 1889年） ;梅尔维尔， observationes theologico - exegeticae德的供体linguarum等（巴塞尔， 1816年） ; hilgenfeld ，模具glossolalie在明镜alten kirche （莱比锡， 1850年） ;富阿尔，圣保禄，经济局局长代表团（巴黎， 1892 ） ; bleek ， ueber模具gabe等theologische研究会und kritiken ，第二卷（ 1829 ） ; reuss ，香格里拉glossolalie在杂志theologie ，三（ strasburg ， 1851年） ;谢泼德，礼品的舌头，在早期教会amer 。 Eccl. eccl 。 Rev., XLII (Philadelphia, May, 1910), 513-22; REILLY, The Gift of Tongues, What was it?牧师，四十二（ 76人， 5月， 1910 ） ， 513-22 ;赖利，礼品的舌头，又是什么呢？ in Amer.在amer 。 Eccl. eccl 。 Rev XLIII (Philadelphia, July, 1910), 3-25.冯智活四十三（ 76人， 7月， 1910年） ， 3月25日。

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