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IX

 

 

Montanism

by
Philip Schaff
http://www.ccel.org/a/schaff/history/2_ch10.htm

Philip Schaff, (1819-1893)
(Here is a more modern assesment of Montanism)

“For Montanism was not, originally, a departure from the faith, but a morbid overstraining of the practical morality and discipline of the early church. It was an excessive supernaturalism and puritanism against Gnostic rationalism and Catholic laxity. It is the first example of an earnest and well-meaning, but gloomy and fanatical hyper-Christianity, which, like all hyper-spiritualism, is apt to end in the flesh.

The followers of Montanus were called Montanists, also Phrygians, Cataphrygians (from the province of their origin), Pepuziani, Priscillianists (from Priscilla, not to be confounded with the Priscillianists of the fourth century). They called themselves spiritual Christians (peumatikoiv), in distinction from the psychic or carnal Christians (yucikoiv).

The bishops and synods of Asia Minor, though not with one voice, declared the new prophecy the work of demons, applied exorcism, and cut off the Montanists from the fellowship of the church. All agreed that it was supernatural (a natural interpretation of such psychological phenomena being then unknown), and the only alternative was to ascribe it either to God or to his great Adversary. Prejudice and malice invented against Montanus and the two female prophets slanderous charges of immorality, madness and suicide, which were readily believed. Epiphanius and John of Damascus tell the absurd story, that the sacrifice of an infant was a part of the mystic worship of the Montanists, and that they made bread with the blood of murdered infants.

Among their literary opponents in the East are mentioned Claudius Apolinarius of Hierapolis, Miltiades, Appollonius, Serapion of Antioch, and Clement of Alexandria.The Roman church, during the episcopate of Eleutherus (177–190) , or of Victor (190–202) , after some vacillation, set itself likewise against the new prophets at the instigation of the presbyter Caius and the confessor Praxeas from Asia, who, as Tertullian sarcastically says, did a two-fold service to the devil at Rome by driving away prophecy and bringing in heresy (patripassianism), or by putting to flight the Holy Spirit and crucifying God the Father. Yet the opposition of Hippolytus to Zephyrinus and Callistus, as well as the later Novatian schism, show that the disciplinary rigorism of Montanism found energetic advocates in Rome till after the middle of the third century.

Character and Tenets of Montanism

I. In doctrine, Montanism agreed in all essential points with the Catholic Church, and held very firmly to the traditional rule of faith. Tertullian was thoroughly orthodox according to the standard of his age. He opposed infant baptism on the assumption that mortal sins could not be forgiven after baptism; but infant baptism was not yet a catholic dogma, and was left to the discretion of parents. He contributed to the development of the orthodox doctrine of the Trinity, by asserting against Patripassianism a personal distinction in God, and the import of the Holy Spirit. Montanism was rooted neither, like Ebionism, in Judaism, nor, like Gnosticism, in heathenism, but in Christianity; and its errors consist in a morbid exaggeration of Christian ideas and demands. Tertullian says, that the administration of the Paraclete consists only in the reform of discipline, in deeper understanding of the Scriptures, and in effort after higher perfection; that it has the same faith, the same God, the same Christ, and the same sacraments with the Catholics. The sect combated the Gnostic heresy with all decision, and forms the exact counterpart of that system, placing Christianity chiefly in practical life instead of theoretical speculation, and looking for the consummation of the kingdom of God on this earth, though not till the millennium, instead of transferring it into an abstract ideal world. Yet between these two systems, as always between opposite extremes, there were also points of contact; a common antagonism, for example, to the present order of the world, and the distinction of a pneumatic and a psychical church.

Tertullian conceived religion as a process of development, which he illustrates by the analogy of organic growth in nature. He distinguishes in this process four stages:—

(1.) Natural religion, or the innate idea of God;

(2.) The legal religion of the Old Testament;

(3.) The gospel during the earthly life of Christ; and

(4.) the revelation of the Paraclete; that is, the spiritual religion of the Montanists, who accordingly called themselves the pneumatics, or the spiritual church, in distinction from the psychical (or carnal) Catholic church.

This is the first instance of a theory of development which assumes an advance beyond the New Testament and the Christianity of the apostles; misapplying the parables of the mustard seed and the leaven, and Paul's doctrine of the growth of the church in Christ (but not beyond Christ). Tertullian, however, was by no means rationalistic in his view. On the contrary, he demanded for all new revelations the closest agreement with the traditional faith of the church, the regula fidei, which, in a genuine Montanistic work, he terms "immobilis et irreformabilis." Nevertheless he gave the revelations of the Phrygian prophets on matters of practice an importance which interfered with the sufficiency of the Scriptures.

II. In the field of practical life and discipline, the Montanistic movement and its expectation of the near approach of the end of the world came into conflict with the reigning Catholicism; and this conflict, consistently carried out, must of course show itself to some extent in the province of doctrine. Every schismatic tendency is apt to become in its progress more or less heretical.

1. Montanism, in the first place, sought a forced continuance of the miraculous gifts of the apostolic church, which gradually disappeared as Christianity became settled in humanity, and its supernatural principle was naturalized on earth. It asserted, above all, the continuance of prophecy, and hence it went generally under the name of the nova prophetia. It appealed to Scriptural examples, John, Agabus, Judas, and Silas, and for their female prophets, to Miriam and Deborah, and especially to the four daughters of Philip, who were buried in Hierapolis, the capital of Phrygia. Ecstatic oracular utterances were mistaken for divine inspirations. Tertullian calls the mental status of those prophets an "amentia," an "excidere sensu," and describes it in a way which irresistibly reminds one of the phenomena of magnetic clairvoyance. Montanus compares a man in the ecstasy with a musical instrument, on which the Holy Spirit plays his melodies. "Behold," says he in one of his oracles, in the name of the Paraclete, "the man is as a lyre, and I sweep over him as a plectrum. The man sleeps; I wake. Behold, it is the Lord who puts the hearts of men out of themselves, and who gives hearts to men." As to its matter, the Montanistic prophecy related to the approaching heavy judgments of God, the persecutions, the millennium, fasting, and other ascetic exercises, which were to be enforced as laws of the church.

The Catholic church did not deny, in theory, the continuance of prophecy and the other miraculous gifts, but was disposed to derive the Montanistic revelations from satanic inspirations, and mistrusted them all the more for their proceeding not from the regular clergy, but in great part from unauthorized laymen and fanatical women.

2. This brings us to another feature of the Montanistic movement, the assertion of the universal priesthood of Christians, even of females, against the special priesthood in the Catholic church. Under this view it may be called a democratic reaction against the clerical aristocracy, which from the time of Ignatius had more and more monopolized all ministerial privileges and functions. The Montanists found the true qualification and appointment for the office of teacher in direct endowment by the Spirit of God, in distinction from outward ordination and episcopal succession. They everywhere proposed the supernatural element and the free motion of the Spirit against the mechanism of a fixed ecclesiastical order.

Here was the point where they necessarily assumed a schismatic character, and arrayed against themselves the episcopal hierarchy. But they only brought another kind of aristocracy into the place of the condemned distinction of clergy and laity. They claimed for their prophets what they denied to the Catholic bishops. They put a great gulf between the true spiritual Christians and the merely psychical; and this induced spiritual pride and false pietism. Their affinity with the Protestant idea of the universal priesthood is more apparent than real; they go on altogether different principles.

3. Another of the essential and prominent traits of Montanism was a visionary millennarianism, founded indeed on the Apocalypse and on the apostolic expectation of the speedy return of Christ, but giving it extravagant weight and a materialistic coloring. The Montanists were the warmest millennarians in the ancient church, and held fast to the speedy return of Christ in glory, all the more as this hope began to give way to the feeling of a long settlement of the church on earth, and to a corresponding zeal for a compact, solid episcopal organization. In praying, "Thy kingdom come," they prayed for the end of the world. They lived under a vivid impression of the great final catastrophe, and looked therefore with contempt upon the present order of things, and directed all their desires to the second advent of Christ. Maximilla says: "After me there is no more prophecy, but only the end of the world.”

The failure of these predictions weakened, of course, all the other pretensions of the system. But, on the other hand, the abatement of faith in the near approach of the Lord was certainly accompanied with an increase of worldliness in the Catholic church. The millennarianism of the Montanists has reappeared again and again in widely differing forms.

4. Finally, the Montanistic sect was characterized by fanatical severity in asceticism and church discipline. It raised a zealous protest against the growing looseness of the Catholic penitential discipline, which in Rome particularly, under Zephyrinus and Callistus, to the great grief of earnest minds, established a scheme of indulgence for the grossest sins, and began, long before Constantine, to obscure the line between the church and the world. Tertullian makes the restoration of a rigorous discipline the chief office of the new prophecy.

But Montanism certainly went to the opposite extreme, and fell from evangelical freedom into Jewish legalism; while the Catholic church in rejecting the new laws and burdens defended the cause of freedom. Montanism turned with horror from all the enjoyments of life, and held even art to be incompatible with Christian soberness and humility. It forbade women all ornamental clothing, and required virgins to be veiled. It courted the blood-baptism of martyrdom, and condemned concealment or flight in persecution as a denial of Christ. It multiplied fasts and other ascetic exercises, and carried them to extreme severity, as the best preparation for the millennium. It prohibited second marriage as adultery, for laity as well as clergy, and inclined even to regard a single marriage as a mere concession on the part of God to the sensuous infirmity of man. It taught the impossibility of a second repentance, and refused to restore the lapsed to the fellowship of the church. Tertullian held all mortal sins (of which he numbers seven), committed after baptism, to be unpardonable, at least in this world, and a church, which showed such lenity towards gross offenders, as the Roman church at that time did, according to the corroborating testimony of Hippolytus, he called worse than a den of thieves," even a "spelunca maechorum et fornicatorum."

The Catholic church, indeed, as we have already seen, opened the door likewise to excessive ascetic rigor, but only as an exception to her rule; while the Montanists pressed their rigoristic demands as binding upon all. Such universal asceticism was simply impracticable in a world like the present, and the sect itself necessarily dwindled away. But the religious earnestness which animated it, its prophecies and visions, its millennarianism, and the fanatical extremes into which it ran, have since reappeared, under various names and forms, and in new combinations, in Novatianism, Donatism, the spiritualism of the Franciscans, Anabaptism, the Camisard enthusiasm, Puritanism, Quakerism, Quietism, Pietism, Second Adventism, Irvingism, and so on, by way of protest and wholesome reaction against various evils in the church.                                                                       
                                                              
By Philip Schaff

Other beliefs

Other beliefs and practices (or alleged beliefs and practices) of Montanism are as follows:

In On the Resurrection of the Flesh, Tertullian wrote that the Holy Spirit through the New Prophecy cleared up the ambiguities of scripture. The new prophecies did not contain new doctrinal content, but mandated strict ethical standards. To the mainstream church, Montanists appeared to believe that the new prophecies superseded and fulfilled the doctrines proclaimed by the Apostles.

The power of apostles and prophets to forgive sins. Adherents also believed that martyrs and confessors also possessed this power. The Apostolic Church believed that God forgave sins through bishops and presbyters (and those martyrs recognized by legitimate ecclesiastical authority).

They recognized women as bishops and presbyters.

Women and girls were forbidden to wear ornaments, and virgins were required to wear veils.

An emphasis on ethical rigorism and asceticism. These included prohibitions against remarriage following divorce or the death of a spouse. They also emphasized keeping fasts strictly and added new fasts.

Montanus provided salaries for those who preached his doctrine, which the orthodox did not permit.

Some of the Montanists were also "Quartodeciman" ("fourteeners"), preferring to celebrate Easter on the Hebrew calendar date of 14 Nisan, regardless of what day of the week it landed on. Mainstream Christians held that Easter should be commemorated on the Sunday following 14 Nisan.[50] However, uniformity in this matter had not yet been fully achieved when the Montanist movement began; Polycarp, for example, was a quartodeciman, and St. Irenaeus convinced Victor, then Bishop of Rome, to refrain from making the issue of the date of Easter a divisive one.[51] Later, the Catholic Church established a fixed way of calculating Easter according to the Julian (and later the Gregorian) calendar.
                                                                  
(Wikipedia)

 

 


 

 

 

 

X

 Glosalalia from first century till 19th century

 


Iamblichus Chalcidensis (245-325)

Neoplatonist philosopher Iamblichus also known as Iamblichus Chalcidensis, or Iamblichus of Apamea (Greek: Ἰάμβλιχος, probably from Syriac or Aramaic ya-mlku, "He is king"; c. 245 – c. 325 AD) linked glossolalia to prophecy.  According to the early Greeks, uttering prophecy was divine spirit possession that "emits words which are not understood by those that utter them; for they pronounce them, as it is said, with an insane mouth (mainomenό stomati).  They are wholly subservient, and entirely yield themselves to the energy of the predominating God."  As such speaking in tongues were a regular part of all religions and cultures all around the world.  It is considered as a result of Spirit possession and is obtained by concentrating on the god spirit whom they worship. This exactly was the stand of Montanus.  He claimed that he was only the instrument on which the Spirit played.

"Lo, the man is as a lyre, and I fly over him as a pick. The man sleepeth, while I watch."

 
 
 

 

 
 
Celsus 

According to the Christian father Origen, Celsus was a 2nd-century Greek philosopher and opponent of Early Christianity.

As part of his attack on early Christianity, the Greek philosopher Celsus may include an account of Christian glossolalia. Celsus describes prophecies made by several Christians in Palestine and Phoenicia of which he writes, "Having brandished these threats they then go on to add incomprehensible, incoherent, and utterly obscure utterances, the meaning of which no intelligent person could discover: for they are meaningless and nonsensical, and give a chance for any fool or sorcerer to take the words in whatever sense he likes."

St. Patrick of Ireland , in The Confession of St. Patrick, records hearing a strange language being prayed by the Holy Spirit in a dream. St. Patrick says in his book:  
“And another night – God knows, I do not, whether within me or beside me – most words which I heard and could not understand, except at the end of the speech it was represented thus: 'He who gave his life for you, he it is who speaks within you.' And thus I awoke, joyful.”

 


St. Patrick of Ireland (387-493)

 

 
 
“And on a second occasion I saw Him praying within me, and I was as it were, inside my own body , and I heard Him above me—that is, above my inner self. He was praying powerfully with sighs. And in the course of this I was astonished and wondering, and I pondered who it could be who was praying within me. But at the end of the prayer it was revealed to me that it was the Spirit. And so I awoke and remembered the Apostle's words: "Likewise the Spirit helps us in our weakness; for we know not how to pray as we ought. But the Spirit Himself intercedes for us with sighs too deep for utterance [Romans 8:26]." And again: "The Lord our advocate intercedes for us [Romans 8:27]. 

12th century – Bernard of Clairvaux, commenting on Mark 16:17 ("they will speak in new tongues"), asked: "For who is there that seems to have these signs of the faith, without which no one, according to this Scripture, shall be saved?" He explained that these signs were no longer present because there were greater miracles – the transformed lives of believers.

 

Hildegard of Bingen, O.S.B., also known as Saint Hildegard and Sibyl of the Rhine, was a German Benedictine abbess, writer, composer, philosopher, Christian mystic, visionary, and polymath
(1098 - 1179)

 12th century – Hildegard of Bingen is reputed to have spoken and sung in tongues. Her spiritual songs were referred to by contemporaries as "concerts in the Spirit."

 

Saint Thomas Aquinas O.P., was an Italian Dominican friar, Catholic priest, and Doctor of the Church (1225 -1274)

1265 – Thomas Aquinas wrote about the gift of tongues in the New Testament, which he understood to be an ability to speak every language, given for the purposes of missionary work. He explained that Christ did not have this gift because his mission was to the Jews, "nor does each one of the faithful now speak save in one tongue"; for "no one speaks in the tongues of all nations, because the Church herself already speaks the languages of all nations".

15th century – The Moravians are referred to by detractors as having spoken in tongues. John Roche, a contemporary critic, claimed that the Moravians "commonly broke into some disconnected Jargon, which they often passed upon the vulgar, 'as the exuberant and resistless Evacuations of the Spirit'".

17th century – The French Prophets: The Camisards(Camisards were Huguenots (French Protestants) of the rugged and isolated Cévennes region, and the Vaunage in southern France.) also spoke sometimes in languages that were unknown: "Several persons of both Sexes," James Du Bois of Montpellier recalled, "I have heard in their Extasies pronounce certain words, which seem'd to the Standers-by, to be some Foreign Language." These utterances were sometimes accompanied by the gift of interpretation exercised, in Du Bois' experience, by the same person who had spoken in tongues.

Early Quakers, such as Edward Burrough,(1634–1663  one of the Valiant Sixty, early Quaker preachers and missionaries) make mention of tongues speaking in their meetings: "We spoke with new tongues, as the Lord gave us utterance, and His Spirit led us".

    1817 – In Germany, Gustav von Below (Gustav Ernst Anton Wilhelm von Below (1790 – 1843), an aristocratic officer of the Prussian Guard, and his brothers, founded a charismatic movement based on their estates in Pomerania, which may have included speaking in tongues.

Prophet Joseph Smith, founder of the Mormon Church
https://devotional.byuh.edu/node/160

Joseph Smith

 
 
 (1805 - 1855)
Joseph Smith, Jr. was an American religious leader and founder of Mormonism and the Latter Day Saint movement. When he was twenty-four, Smith published the Book of Mormon
 

The Prophet Joseph Smith had his first vision at the age of fourteen while praying in a grove of trees in western New York .  The Lord spoke face-to-face with Joseph there and called him to service. When Joseph left the grove, he possessed the knowledge that God and his Son were actual personages, that the Godhead was composed of separate individuals, and that God hears and answers prayers. He also knew that he must not affiliate with the existing denominations (Backman, 1971, pp. 206-208). This vision known as “the first vision” set in motion a train of visitations by angelic ministrants directing the young prophet in the process of restoring the gospel of Jesus Christ. He claimed that he had contact with prophets from every dispensation.   

In 1823, Joseph Smith said he was visited by an angel named Moroni, who told him of an ancient record containing God's dealings with the former inhabitants of the American continent. In 1827. In total, Smith had twenty-two appearances by the last survivor of the Nephite nation. He was visited and taught by numerous ancient prophets and apostles. After all this Joseph was given the ancient book which were inscribed on thin golden plates. Shortly afterward he began translating these angelic scripts by the "gift of God." The resulting manuscript, the Book of Mormon, was published in March 1830. On April 6, 1830, Joseph Smith organized The Church of Jesus Christ of Latter-day Saints and became its first president.

 March 27, 1836, the dedication day, the priesthood quorums met in the temple. It was during this meeting that a pentecostal outpouring transpired. The Prophet’s history states:

A noise was heard like the sound of a rushing mighty wind, which filled the Temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues and prophesy; others saw glorious visions; and I beheld the Temple was filled with angels, which fact I declared to the congregation. The people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple), and were astonished at what was taking place.

Two or three days later, the leading brethren and quorums met to perform anointings. On this occasion, Heber C. Kimball noted, “the beloved disciple John was seen in our midst by the Prophet Joseph, Oliver Cowdery, and others.”

The most significant manifestation during this spiritual season in Kirtland occurred a week after the dedication, when the Lord appeared and accepted the temple and the sacrifice of the Saints. Then, following that theophany, the great lawgiver, Moses, appeared and bestowed the keys of gathering. His appearance was followed by a personage, whom the Prophet simply called Elias, who restored the keys associated with the dispensation of the gospel of Abraham. Finally, Elijah bestowed the keys of the sealing power upon the first and second elders, Joseph Smith and Oliver Cowdery (D&C 110:11-16).

“I would like to speak about receiving personal revelation, how each individual member of the Church can come to know of the divinity of the work, can have the whisperings of the Spirit in his heart and soul, and in addition, can see visions, speak with angels, behold the face of the Lord, and receive all the knowledge and wisdom that has been poured out upon faithful people in any age.

As a people, we are in the habit of saying that we believe in latter-day revelation. We announce that the heavens have been opened, that God has spoken in our day, that angels have ministered to men, that there have been visions and revelations, and that no gift possessed by the ancients has been withheld.

But usually, when we talk in this way, we are thinking of the examples of Joseph Smith, Brigham Young, or Spencer W. Kimball. We are thinking of apostles and prophets. We are thinking of them and of the Church itself operating on the principle of revelation.

Now there is no question at all about this: The organization that we belong to is literally the Lord’s kingdom, it is designed to prepare and qualify us to go to the celestial kingdom, and this Church is guided by revelation. I have sat in meetings with the apostles on several occasions when the prophet of God on earth has said in humility and with fervent testimony that the veil is thin, that the Lord is guiding and directing the affairs of the Church, and that it is his Church and he is making his will known to us.” https://www.lds.org/liahona/1981/04/how-to-get-personal-revelation?lang=eng

The history of the Church of Jesus Christ of Latter-day Saints (LDS Church), contains extensive references to the phenomenon of speaking in tongues by Brigham Young, Joseph Smith and many others. ] Sidney Rigdon had disagreements with Alexander Campbell regarding speaking in tongues, and later joined the Church of Jesus Christ of Latter-day Saints. Speaking in tongues was recorded in contemporary sources, both hostile and sympathetic to Mormonism, by at least 1830. The practice was soon widespread amongst Mormons, with many rank and file church members believing they were speaking the language of Adam; some of the hostility towards Mormons stemmed from those of other faiths regarding speaking in tongues unfavorably, especially when practiced by children.  

At the 1836 dedication of the Kirtland Temple the dedicatory prayer asks that God grant them the gift of tongues and at the end of the service Brigham Young speaks in tongues, another elder interprets it and then gives his own exhortation in tongues. Many other worship experiences in the Kirtland Temple prior to and after the dedication included references to people speaking and interpreting tongues.

In describing the beliefs of the church in the Wentworth letter (1842), Joseph Smith identified a belief of the "gift of tongues" and "interpretation of tongues". The practice of glossolalia by the Latter-day Saints was widespread but after an initial burst of enthusiastic growth circa 1830-34, seems to have been somewhat more restrained than in many other contemporary religious movements. Young, Smith, and numerous other early leaders frequently cautioned against the public exercise of glossolalia unless there was someone who could exercise the corresponding spiritual gift of interpretation of tongues, so that listeners could be edified by what had been said. Although the Latter-day Saints believe that speaking in tongues and the interpretation of tongues are alive and well in the Church, modern Mormons are much more likely to point to the way in which LDS missionaries are trained and learn foreign languages quickly, and are able to communicate rapidly on their missions, as evidence of the manifestation of this gift. This interpretation stems from a 1900 General Conference sermon by Joseph F. Smith which discouraged glossolalia; subsequent leaders echoed this recommendation for about a decade afterwards and subsequently the practice had largely died out amongst Mormons by the 1930s and '40s.  The visitor to 21st Century LDS church services will never hear spontaneous, incomprehensible glossolalia as one might overhear at a Pentecostal service.

   

Ellen Gould White,
founder of the Seventh Day Adventist sect
,

 

 
 
  

Ellen Gould White (née Harmon; November 26, 1827 – July 16, 1915) was a prolific author and an American Christian pioneer. Along with other Sabbatarian Adventist leaders such as Joseph Bates and her husband James White, she formed what became known as the Seventh-day Adventist Church.
From 1844 to 1863 White experienced between 100 and 200 visions, typically in public places and meeting halls

Physical phenomena during visions

J. N. Loughborough, who had seen White in vision fifty times since 1852, and her husband, James White, listed several physical characteristics that marked the visions:

    “In passing into vision, she gives three enrapturing shouts of “Glory!” which echo and re-echo, the second, and especially the third, fainter but more thrilling than the first, the voice resembling that of one quite a distance from you, and just going out of hearing.”

For a few seconds she would swoon, having no strength. Then she would be instantly filled with superhuman strength, sometimes rising to her feet and walking about the room. She frequently moved hands, arms, and head in gestures that were free and graceful. But to whatever position she moved a hand or arm, it could not be hindered nor controlled by even the strongest person. In 1845, she held her parents' 18.5 pound family Bible in her outstretched left hand for half an hour. She weighed 80 pounds at the time.

She did not breathe during the entire period of a vision that ranged from fifteen minutes to three hours. Yet, her pulse beat regularly and her countenance remained pleasant as in the natural state.

Her eyes were always open without blinking; her head was raised, looking upward with a pleasant expression as if staring intently at some distant object. Several physicians, at different times, conducted tests to check her lack of breathing and other physical phenomena.

She was utterly unconscious of everything transpiring around her, and viewed herself as removed from this world, and in the presence of heavenly beings.

When she came out of vision, all seemed total darkness whether in the day time or a well-lighted room at night. She would exclaim with a long-drawn sigh, as she took her first natural breath, “D-a-r-k.” She was then limp and strengthless.

Mrs. Martha Amadon added: “There was never an excitement among those present during a vision; nothing caused fear. It was a solemn, quiet scene.“
She was considered a prophet, and she too prayed for the sick, laid hands on them, and taught divine health. (1840's)

This doctrinal statement of SDA says:

    "One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen G. White. As the Lord's messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28,29; Acts 2:14–21; Hebrews 1:1–3; Revelation 12:17; 19:10.)"

Ellen G. White however consideres speaking in tongues as glossalalia as unacceptable.  She writes:

    “Some of these persons have exercises which they call gifts and say that the Lord has placed them in the church. They have an unmeaning gibberish which they call the unknown tongue, which is unknown not only by man but by the Lord and all heaven. Such gifts are manufactured by men and women, aided by the great deceiver. Fanaticism, false excitement, false talking in tongues, and noisy exercises have been considered gifts which God has placed in the church. Some have been deceived here.” — Testimonies for the Church Vol 1, p. 412

 

 

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