Thomas Aquinas

The only Universal Doctor of the Church, St. Thomas Aquinas provides us with rich interpretations of Scripture. His vast learning as well as masterful understanding of the Fathers gives a full, deep, and understandable reading to God's Word.


"To another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues." 1 Cor 12:10
"But the faculty of speaking persuasively consists in being able to speak intelligibly to others. This can be prevented in two ways: in one way by a diversity of dialects. Against this is applied the remedy signified by what he says: to another is given various kinds of tongues, namely, in order that he be able to speak in diverse languages, so that he will be understood by all, as it says of the apostles in Ac (2:4) that they spoke in various languages." (par. 729)
Aquinas, firmly within the tradition of Scriptural interpretation he inherited from the Fathers but also based upon his own study and intellectual power, asserts that "tongues" refers to the ability to speak a variety of languages.


"Make love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy. For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. On the other hand, he who prophesies speaks to men for their upbuilding and encouragement and consolation. He who speaks in a tongue edifies himself, but he who prophesies edifies the church." 1 Cor 14:1-4
"In regard to the second it should be noted that because there were few in the early Church assigned to preaching faith of Christ throughout the world, the Lord enabled them to proclaim the word to more people by giving them the gift of tongues, by which they could all preach to all. Not that they spoke in one language and were understood by all, as some say, but that they spoke the languages of different nations and, indeed, of all. Hence the Apostle says: “I thank God that I speak in the languages of all of you,” and in Ac (2:4) it says: “They began to speak in other tongues, as the Spirit gave them utterance.” Furthermore, many received this gift from God in the early church. But the Corinthians, being inquisitive, were more desirous of this gift than the gift of prophecy. Therefore, when the Apostle mentions here about speaking in a tongue, he means an unknown language not interpreted; as when one might speak German to a Frenchman without an interpreter, he is speaking in a tongue. Hence, all speech not understood not explained, no matter what it is, is properly called speaking in a tongue" (par. 814)
Another assertion that "tongues" refers to "xenolalia."


"Therefore, he who speaks in a tongue should pray for the power to interpret." 1 Cor 14:13
"First, therefore, he says: I have said that the gift of tongues without the gift of prophecy has no value, because interpretation is an act of prophecy, which is more excellent than speaking in tongue. One who speaks in a tongue, unknown or foreign, certain hidden mysteries, should pray, namely, to God, for the power to interpret, i.e., that the grace to interpret be given him: “Praying that God may open to us a door” (Col 4:3). A Gloss exposits pray differently. For ‘to pray’ is said to be twofold, namely either to beseech God or to prevail upon him; as if he says: he who speaks in a tongue, let him pray, i.e., let him prevail upon God, so that he may interpret. And so the Gloss understands ‘to pray’ here for the whole chapter. But this is not the meaning of the Apostle, but rather it is ‘to beseech God’." (par. 835)
Aquinas draws the link between tongues and prophecy by showing that the translation/interpretation of tongues is prophecy. Prophecy always excels tongues, but tongues become prophecy when interpreted.

"If, therefore, the whole church assembles and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are mad?" 1 Cor 14:23
"The undesirable effect which follows from the gift of tongues without prophecy, even in regard to unbelievers, is that those who speak only in tongues are considered mad, whereas the gift of tongues should be ordained to the conversion of unbelievers, as is already clear. And this is what he says: If you speak in tongues. As if to say: that tongues are not preferable to prophecy is clear from the fact that if they assemble, namely, all the faithful, in one place not only in body but also in mind: “Now the company of believers were of one heart and soul” (Ac 4:22), and all speak in tongues, i.e., strange, or speak unknown and obscure things and, while they are thus confusedly speaking, an outsider enter, i.e., one who understands only his own tongue, or an unbeliever for whose benefit tongues were given, will they not say to those so speaking that you are mad? For what is not understood is considered madness. But if a tongue is understood and nevertheless the things said are secret, if they are not explained, it is evil because they could believe of you, (if you speak secret things), what they believe of the gentiles, who made secret what they did in their rites, so base were they. And this is also a form of madness." (par. 860)
Here Aquinas shows that tongues are not useful, especially in evangelization, unless interpretation accompanies them.

"If any speak in a tongue, let there be only two or at most three, and each in turn; and let one interpret. But if there is no one to interpret, let each of them keep silence in church and speak to himself and to God." 1 Cor 14:27-28
"Then when he says: But if there is no one to interpret, he shows when tongues should not be used, saying that they should speak in parts and one should interpret. But if there is no one to interpret, one who has the gift of tongues, should keep silence in the church, i.e., should not speak or preach to the multitude in a strange tongue, because he is not understood by them, but should speak to himself or to God, because he understands himself; and this in silence by praying or meditating: “I will speak in the bitterness of my soul. I will say to God: Do not condemn me.” (Jb 10:1)." (par. 871)
Finally, Aquinas comments on the appropriate conduct and use of tongues in the general assembly. As expected, unless there is someone to interpret the tongue, the speaker should remain silent and pray to God.