Catholics with some biblical knowledge will clearly be familiar with the expression ‘speaking in tongues’. Those who have encountered what is known as ‘Catholic Pentecostalism’ or the ‘Charismatic renewal’ will be even more familiar with it. For within this, though not always considered essential, it certainly is regarded by many as a topic of considerable importance. Up to the present, however, there has been little of a philosophical nature said on the subject and the purpose of what follows is to go some way towards remedying the deficiency. My comments will be necessarily curtailed for the sake of space, but, hopefully, something of interest will emerge.

Advocates of speaking in tongues undoubtedly have a biblical basis for introducing the topic. According to Acts, on the Day of Pentecost the apostles were ‘filled with the Holy Spirit and began to speak in other tongues’ (Acts 2.3, R.S.V. Cf. Acts 19.6-7; 10.66). In 1 Corinthians 14, although he has some harsh things to say on the subject, St Paul declares: ‘I thank God that I speak in tongues more than you all’, and he makes it clear that speaking in tongues is a gift from God. The New Testament witness is not, however, a great deal of help in deciding what exactly speaking in tongues amounts to. It is not even clear whether the biblical authors regard the phenomenon as speaking in unknown but genuine languages. St Paul’s contribution is meagre enough and could hardly be called a fully worked-out analysis. He alludes to speaking in tongues only to make the negative point that this should not detract from Christian edification. Only when stating what he considers to be edifying does he begin to expand.