BISHOP'S REMARKS AND POLICIES ON DOCTRINES OF THE HOLY SPIRIT AND SPEAKING IN TONGUES

It is apparent that there is need for another written statement concerning the policies of the Church of the United Brethren in Christ on the subject of the doctrines of the Holy Spirit and speaking in tongues. This paper reviews some of the pertinent beliefs and statements of our policies in this regard. Its purpose is to remove any misunderstanding as to our desires and policies, and to express our conviction that any proper understanding of the work of the Holy Spirit will produce unity among us.

This paper will not cover the subject at hand in full. A number of the facets of this doctrine and the implications of them are not included for reason of the size this tract would become. However, the kernel of the grain is here, and the trend should be clear.

First of all, it is reported that it has been said by pastors and others in this district that the doctrine of tongues is 'not a problem anymore'. I trust that this may be so, but it appears that such belief is being taken as license by some to pursue and to teach this doctrine without restraint or regulation. At the same time there are those who voice vigorous dissent to the doctrine and to the continued use of those persons who believe it. I speak to both.

Let it be remembered that only a few years ago our district was thrust into a great turmoil resulting in estrangement of brethren because of hatreds that were generated in our heated discussions over 'tongues'. Some brethren left our 'fold' and churches were lost because of it.

As a result of this condition on the district, it was determined that the troubled waters needed to be calmed and that any confrontations over doctrine that were deemed necessary should be done privately. Some attempt at understanding was made and what may have appeared to be a policy of leniency and relaxation of our attitude toward the glossololia was put into

effect. During the past two years contact has been re-established with our brethren who left the denomination. Those who remained among us who personally have received the gift of speaking in tongues, and who of course believe in that doctrine, have been employed as pastors.

Any relaxation of our stand 'against' the doctrine of the gift of tongues has been within the context of a statement adopted by our church on that subject six years ago. Since that statement was adopted by our General Conference which is composed of delegates from every section of the church, the Bishop is not authorized to grant any greater leniency for propagating this doctrine than that statement will allow.

It is easy to react too much, however, and judging by the scene today it is evident that a greater degree of polarization had taken place on this subject than we realized, and that polarization tends to remain.

There are, for instance, those who believe and continue to imply that we adopted a very firm stand 'against' the doctrine of speaking in tongues and the practice of that doctrine in the church today. The statement actually says that, "(1) speaking in tongues is the least important of the spiritual gifts; though it is not forbidden, it is not to be sought or encouraged; (2) ... is not a test of salvation; (3). . . is not an indication of spirituality; (4). . . is not a sign of the baptism of the Spirit. . ." Therefore the statement, rather than being strongly against the doctrine and its practice, is more of a statement which proposes to put it in proper context with the whole doctrine of the Holy Spirit. We recognize that speaking in tongues is a valid gift sovereignly bestowed by the Holy Spirit.

Since this statement was prepared and adopted by a special and representative gathering of our people from throughout the church, we all need to determine whether our personal convictions are such that they are in harmony with it. It is not appropriate for any of our preachers to preach or teach for or against the doctrine in any other context.

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While our adopted statement says it quite clearly, I wish to state again that we reject the idea that to 'be filled with the Spirit' implies that a person has or will receive, or is able to receive, the gift of speaking in tongues. That some will receive that gift we freely acknowledge and expect. But for all to expect to receive it seems to us to be a desire of the flesh rather than the will of the Spirit. Perhaps it is this fleshly desire to have all persons receive tongues that prompts some pastors to give specific helps to the seeker of the gift, even to syllables to repeat which will help to start the process of speaking in other tongues. Such an idea is foreign to scriptural teaching. It is clearly a scriptural principle that every man receive a gift from the Spirit; (I Cor. 12:11). Yet all do not receive the same gift; (I Cor. 12:29-31).

With this in mind, our teaching of people to expect the gift of tongues as the one manifestation of the Holy Spirit in their life is clearly out of order. Pastors and others who have practiced this should cease, whether such teaching is done from the pulpit by preaching, or by the conduct of Bible studies in regular or special voluntary Bible study or prayer times, or by implication by your oft speaking of it.

The following is the text of the statement adopted by the church of the United Brethren in Christ, first by the Board of Administration in 1963 and later by the General Conference of 1965

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