Gift of Tongues禮品的舌頭

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

A supernatural gift of the class gratiae gratis datae, designed to aid in the outer development of the primitive Church.神靈的禮物階級感謝無償datae ，旨在幫助在外層空間發展的原始教會。 The theological bearing of the subject is treated in the article CHARISMATA.神學軸承的主題是對待文章charismata 。 The present article deals with its exegetical and historical phases.本條款涉及其訓詁和歷史階段。

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."聖盧克的關係（行為2:1-15 ）表示，對這個節日的五旬後，阿森松基督升天120弟子伽利略原產地聽到說話" ，與潛水員舌頭，根據作為聖靈給他們發言" Devout Jews then dwelling at Jerusalem, the scene of the incident, were quickly drawn together to the number of approximately three thousand.虔誠的猶太教徒，然後住在耶路撒冷，事故現場傳來的消息，很快就制定共同的人數大約為3000 。 The multitude embraced two religious classes, Jews and proselytes, from fifteen distinct lands so distributed geographically as to represent "every nation under heaven".眾多擁抱兩個宗教班人，猶太人和proselytes ，來自15個鮮明的土地，使分佈在地理上，以代表"每個國家根據天問" 。 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"混淆記" ，因為每個人都聽到弟子來說， "美好的事物的神" ，在他自己的舌頭，這就是，他在其中誕生了。 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.對許多人弟子似乎是在一國的inebriation ，以致聖彼得答應的理由不合常理解釋，它在光的預言視為一個跡象，在過去的時代。

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The glossolaly thus described was historic, articulate, and intelligible.該glossolaly因此形容是歷史性的，闡明，並理解。 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.耶路撒冷當時由於現在polyglottal地區，可以很容易產生120的人，在場的一個國際性組合，可能會表達自己，在十五個不同的舌頭。 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.由於各種各樣的舌頭，是因為該集團而不是個人，特別是弟子可能沒有用了超過其本土阿拉姆語，但很難想像他們任何人在歷史上和社會上如果沒有至少一個叫其他舌頭。 The linguistic conditions of the country were far more diverse than those of Switzerland today.語言條件，在該國遠更趨多樣，比瑞士的今天。 The number of languages spoken equalled the number of those in which the listeners "were born".有多少種語言，平了多少人，其中聽眾"出生" 。 But for these Greek and Aramaic would suffice with a possible admixture of Latin.但對於這些希臘語和阿拉姆語就足以與一個可能外加劑的拉丁語。 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.這種區分的"舌頭" （五，六， dialektos ;五， 11 ， glossa ） ，主要是其中的方言和事業驚愕的是，使他們中的許多人應同時審理，並從galileans的語言能力被低估了想來。 It was the Holy Ghost who impelled the disciples "to speak", without perhaps being obliged to infuse a knowledge of tongues unknown.這是聖靈的人，激勵弟子"發言" ，如果沒有，也許不得不注入知識的舌頭是未知之數。 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).身體和心理狀況，以及核數師之一，搖頭丸和破裂，其中的"美好的事物的神" ，自然會找到話語在acclamations ，祈禱或聖歌， conned ，如果不是已經知道，在之前的一周，當他們被"始終走在聖殿教" ，並排與陌生人從遠方" ，稱讚和祝福神" （路加福音24:52-53 ） 。

Subsequent manifestations occurred at Caesarea, Palaestina, Ephesus, and Corinth, all polyglottal regions.隨後的表現發生在caesarea ， palaestina ，以弗所，科林斯，所有polyglottal地區。 St. Peter identifies that of Caesarea with what befell the disciples "in the beginning" (Acts 11:15).聖彼得標示的caesarea什麼遭此弟子" ，在開始的" （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，標誌著洗禮的幾個轉換，誰經營群體。 Corinth, standing apart in this and other respects, is reserved for special study.科林斯，常委，除了在這方面及其他方面的關係，是預留作特別研究。

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).在後聖經時代聖irenæus告訴我們， "許多"他的同時代的人聽到"經過幾個月的精神，在各種（ pantodapais ）的舌頭" （下稱"合同haer " ，五，七;尤西比烏斯"的歷史。 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.聖芳濟說，以傳福音，在未知的舌頭向他和聖文森費雷爾，而用他的母語是理解別人。 From this last phenomenon Biblical glossolaly differs in being what St. Gregory Nazianzen points out as a marvel of speaking and not of hearing.從這個現象上聖經glossolaly不同，在被什麼聖格雷戈里nazianzen指出，作為一個奇蹟的發言而不是聽證會。 Exegetes observe too that it was never used for preaching, although Sts. exegetes觀察過，這是絕對不要用說教，雖然STS對。 Augustine and Thomas seem to have overlooked this detail.奧古斯丁和托馬斯似乎都忽略了這個細節。

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.聖保祿的概念（哥林多前書12-14 ） .-為聖經中的數據，迄今研究，我們要對知己和伴侶的聖保祿-聖盧克。 That being true, the views of St. Paul on supernatural glossolaly must have coincided with those of St. Luke.既然如此屬實，意見聖保祿對超自然glossolaly必須有正值這些聖路加。

Now St. Paul had seen the gift conferred at Ephesus and St. Luke does not distinguish Ephesian glossolaly from that of Jerusalem.現在聖保祿這裡看到了禮品授予在以弗所和聖盧克不區分ephesian glossolaly從耶路撒冷。 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，他們必須一直都和聖保羅，似乎產生了兩記時，他指揮了哥林多前書（ 14時37分） ，以聘用，但沒有闡明和"平原演說" ，在其使用的禮品（ 9 ） ，並避免從這種使用在教堂，除非連unlearned可以把握什麼是說， （ 16 ） 。 No tongue could be genuine "without voice" and to use such a tongue would be the act of a barbarian (10, 11).沒有舌頭可以真正的"無聲音" ，並使用了這樣的舌頭會法一番（ 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.他的衝動，讚美上帝的一個或多個奇怪的舌頭應該從聖靈， 它是即使在當時是卑微的禮物，他排名僅次於去年在名單上的八charismata 。 It was a mere "sign" and as such was intended not for believers but for unbelievers (22). 這是一個單純的"符號" ，並作為這樣的用意是不是為了信教，但對於不信 （ 22個） 。

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.科林斯濫用問題（哥林多前書14各處） .-中世紀和現代作家誤認為理所當然，認為charism永久存在於科林斯&151;因為它確實沒有其他地方和說，聖保羅，在讚揚送給了科林蒂安，條文作了他認為，擔保的特點，科林斯glossolaly者的禮物本身。 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.傳統作家在俯瞰這一點的地方，聖盧克差異聖保祿和屬性向charism性能，所以相反的，以使它莫名和令人望而卻步的神秘。 There is enough in St. Paul to show us that the Corinthian peculiarities were ignoble accretions and abuses.有足夠的，在聖保羅向我們顯示，科林斯的特殊性，被卑鄙accretions和濫用的情況。 They made of "tongues" a source of schism in the Church and of scandal without (14:23).他們作出的"舌頭"的一個來源裂，在教會和醜聞，而不（ 14時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).該charism已經惡化到混合無意義inarticulate七嘴八舌（九日，十日）的一個組成部分不確定的聲音（ 7日， 8日） ，這有時可能會被視為沒有短期的褻瀆（ 12時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).神聖的讚美被承認，現在和當時的，但總的效果是一個混亂和disedification為極不信的人正常饋贈的用意是（ 14時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).在哥林多前書，誤導，而不是誠意，但簡便，快捷和無知（ 20 ） ，分別驅動由一個沒有紀律的宗教精神（ pneuma ） ，或者更確切地說，狂熱的情緒，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).今天看來是要成為"禮品的舌頭" ，在某些新教復甦，是一個公平的複製科林斯glossolaly ，並表明有必要存在，在原始教會的使徒保羅的律師做一切事情"體面，並按照上級的命令， " （ 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).忠實遵守該文聖經使得強制拒絕接受這些意見，其中把charism的舌頭變成略多於小兒胡說什麼（艾希霍恩，施密特， neander ） ，非相干exclamations （邁爾） ， pythonic話語（ wiseler ） ，或先知性示威遊行對已經過時的實物（見1塞繆爾19:20 ， 24 ） 。 The unalloyed charism was as much an exercise of the intelligence as of the emotions.該合金charism既是一次演習的情報作為的情緒。 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.語言或方言，現在kainais （標記16:17 ） ，他們目前的目的，現在自發地借來的，由保守希伯來語從gentile外國人（ eteroglossois ， cheilesin eteron ，哥林多前書14時21分） ，用前所未有的。 But they were understood even by those who used them.但他們的理解，甚至被那些採用這些文件。 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.大多數拉美評論家認為，恰恰相反，而是古希臘人，聖西里爾的亞歷山德里亞， theodoret ，和其他人更接近現場，同意給它的證詞文本作為上述研究似乎承受出來。

Publication information Written by Thomas A' K. Reilly.出版信息撰稿托馬斯' k.賴利。 Transcribed by Thomas M. Barrett.轉錄由托馬斯米巴雷特。 Dedicated to Elizabeth Brown Knight The Catholic Encyclopedia, Volume XIV.致力於伊麗莎白布朗騎士天主教百科全書，體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約

Bibliography 參考書目
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） ;梅爾維爾， observationes theologico - exegeticae德的供體linguarum等（巴塞爾， 1816年） ; hilgenfeld ，模具glossolalie在明鏡alten kirche （萊比錫， 1850年） ;富阿爾，聖保祿，經濟局局長代表團（巴黎， 1892 ） ; bleek ， ueber模具gabe等theologische研究會und kritiken ，第二卷（ 1829 ） ; reuss ，香格里拉glossolalie在雜誌theologie ，三（ strasburg ， 1851年） ;謝潑德，禮品的舌頭，在早期教會amer 。 Eccl. eccl 。 Rev., XLII (Philadelphia, May, 1910), 513-22; REILLY, The Gift of Tongues, What was it?牧師，四十二（ 76人， 5月， 1910 ） ， 513-22 ;賴利，禮品的舌頭，又是什麼呢？ in Amer.在amer 。 Eccl. eccl 。 Rev XLIII (Philadelphia, July, 1910), 3-25.馮智活四十三（ 76人， 7月， 1910年） ， 3月25日。

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