04.04-CHAPTER 4 THE CASE OF T. B. BARRATT
CHAPTER 4 THE CASE OF T. B. BARRATT IN MR. DONALD GEE’S painstaking history The Pentecostal Movement it is said on page 19, paragraph (d), that
Truth must honestly admit that there were scenes in the first rush of new spiritual enthusiasm and experience that no reputable Christian worker would now seek to defend or excuse... There were, let it be quite frankly admitted, some scenes of indisputable fanaticism. At the beginning there were few leaders with sufficient experience of just this type of movement who could lay their hand on extremists without fear of quenching the Spirit. That phase, however, has long since passed. Most of the early fanaticism in the Pentecostal Movement arose from the utmost sincerity, and in the midst of many mistakes hearts were right, and therefore God was able steadily to bring things into a healthier condition.
Upon this I can but remark that the clear impression made at the time on me, as a sympathetic observer, and endorsed by this present inquiry, is that the acknowledged fanaticism and regrettable excesses were the dominant and characteristic features of those days.
Mr. Gee sets forth the experience of T. B. Barratt, of Christiania, Norway, as “typical of the experience of multitudes” (15), and as “a true and faithful account of similar emotions and manifestations that, in varying measure, have been enjoyed by many, many thousands all over the world”; and he adds that “ it is these facts of quite definite and vivid experience that constitute the solid core of the unique testimony of the Pentecostal Movement” (16). This is helpful, and I am sure it is true to fact. It enables us, on the authority of the, I think, most gifted teacher in the Movement, and its laborious historian, to learn at once what is “unique” and characteristic of the whole Movement. From the point of view of the Movement Mr. Barratt’s case at least was not one of the experiences “that no reputable Christian worker would seek to defend;” it was not an instance of “early fanaticism,” but was a typical genuine example of the Movement. It occurred in its first year (1906) and was cited with approval as late as 1940, when Mr. Gee’s history ends.
Mr. Barratt, while in New York, “received a wonderful baptism of the Holy Spirit on October 7th, 1906.” Of this he gave his own “vivid account as follows, In a letter in “Confidence” (Nov. 1912, p.260) Mr. Barratt said: “Cleansing on the 30th September, mighty baptism eight days after, on 15th November the full Pentecost with tongues. Glory!” The events now described were therefore on Nov. 15th, 1906.
I was filled with light and such a power that I began to shout as loud as I could in a foreign language. I must have spoken seven or eight languages to judge from the various sounds and forms of speech used. I stood erect at times, preaching in one foreign tongue after another, and I know from the strength of my voice that 10,000 might easily have heard all I said... That night will never be forgotten by any who were there. Now and then, after a short pause, the words would rush forth like a cataract. That this was accepted by the Movement as of God is shown by the facts that Mr. A. A. Boddy, of Sunderland, cited it in a tract entitled How the Fire Fell, and that this was quoted freely in Cloud of Witnesses to Pentecost in India, the organ of the Movement in that land. This account informs us that only fifteen persons were present, and adds, in Mr. Barratt’s words, these striking particulars The power came so suddenly and powerfully that I lay on the floor speaking in tongues incessantly for some time. In fact, I kept on, mostly speaking in tongues, singing and praying, with very little intermission until 4 o’clock in the morning. [The power had fallen at 12.30 midnight.] It seemed as if an iron hand laid over my jaws. Both jaws and tongue were worked by this unseen power.
It is quite just that this be set forth as a typical experience of multitudes of other persons. Its essential features were common and characteristic, of which there is abundant testimony in “Confidence.” Let us consider some of these features. The visitation, as described by its own subject, was marked by
1. Terrific and wholly unedifying noise. This is the first feature that Mr. Barratt mentions. It has been one of the most marked and frequent facts in these experiences, individual and collective. Is it produced by the Spirit of God, or how is it caused? A quite small company of persons are together in a room. Suddenly a man starts to shout at the top of his voice. The stentorian tones could have been heard by ten thousand people. To what purpose was this in so small a group? Who was built up in soul by this excessive noise? But what is not unto spiritual upbuilding is not allowable in a Christian gathering: “Let all things be done unto edifying” (1 Corinthians 14:26). In a meeting in Europe (not in this circle) one prayed in this alarming manner. I asked him if his heavenly Father were deaf that he roared thus in prayer.
If Paul had given way like this he could not have written the chapter just quoted and concluded his exhortation with the command “Let all things be done decently and in order” (ver. 40). Our Lord often preached to thousands, but it were irreverent to suppose that He roared at the top of His voice. On the contrary, He fulfilled the prophecy, “He will not cry, nor lift up His voice, nor cause it to be heard in the street.” In that clear atmosphere there is no need to shout, and we may be sure He did not do so.
2. Falling to the ground and talking there is another common feature of these experiences. But the New Testament does not show it as a feature of apostolic gatherings, but rather as exceptional (1 Corinthians 14:24-25).
3. Mr. Barratt said that he spoke in several foreign languages. No proof is offered that the sounds were languages. It was assumed to be so, as shown by his words, “to judge from the various sounds and forms of speech used.” No one present seems to have understood these “languages” or to have testified on the point. This also is a most common feature of the Movement. It is not at all denied that at times languages have been spoken under inspiration: but in the vast majority of meetings and cases there seems to be no proof.
4. Yet if Mr. Barratt did speak actual languages, there was no interpretation, therefore no one was edified, and the exhibition was plainly contrary to the unequivocal prohibition “if there be no interpreter let him keep silence in the church” (1 Corinthians 14:28). This too was constantly repeated in the meetings of the Movement.
5. A further feature specified by Mr. Barratt was extreme velocity of speech: “the words would rush forth like a cataract.” Naturally they were not interpreted: one cannot well interpret a cataract. This is a most dangerous and well-marked feature of demon inspiration.
I have myself heard it (apart from this Movement) when there was no doubt that its origin was evil. It also has been frequent in gatherings of the Movement.
6. This involves a further significant matter. The whole scene does indeed testify that Mr. Barratt was seized and moved by some extraneous power. The suddenness of the first outburst, the unreasonable deafening noise, the irresistible control of the jaws, the furious rapidity of speech, all testify that this good man was carried beyond himself. This again has been very frequent. We shall notice it further. It is contrary to apostolic direction. What a spectacle is here presented as being of God. A minister of the gospel lying on the floor hour after hour, talking incessantly, sometimes springing to his feet to shout abnormally. In ordinary life, should a usually normal person thus behave he would be thought demented.
7. The apostolic direction quoted was that one speaking by the Holy Spirit in a tongue, or prophesying, was to keep silence if there were no interpreter or should a revelation be made to another sitting by (1 Corinthians 14:28-30). This shows that the “gifted” person retained full control of the organs of speech and could speak or be silent at will. The Spirit of God does not suppress or supersede the natural faculties, though He employs and empowers 18them. In Mr. Barratt’s case this was entirely reversed. An iron hand seemed to seize his jaws and he could not but speak nor could he refrain from speaking. Self-control was suspended. The first manifestations in England occurred in September, 1907, at the church of All Saints, Monkwearmouth, Sunder-land, of which Mr. A. A. Boddy was vicar. He had been to Los Angeles, to Mukti, India, and had also seen the manifestations at Mr. Barratt’s, Christiania, and was seeking the like visitation at Sunderland. One of the first to receive there this so longed-for power described to me his experience. It corresponded closely to that of Mr. Barratt in New York. He specified these particulars of his own case and that of others. His jaws were suddenly gripped. He was compelled to speak and could neither resist nor restrain the utterance. For hours at a time the sounds would rush forth like a torrent. His voice became stentorian, though by nature he is quiet and gentle; and this was a marked feature even in but a small room with few present. It was taken for granted that he spoke in a language, though there was no interpretation, and no one understood, so that no one was edified. Persons frequently fell to the floor. This dear friend, was moved to bring many into the like experience. Power passed from him to others. A Christian woman told me that, kneeling in a waiting meeting, someone passed by and put a hand upon her shoulder; immediately her whole body thrilled with powerful emotions. It was the brother in question who had touched her. Speaking in tongues followed, and she too told of the seizure of the jaws and the forced and uncontrollable utterance that rushed forth. This abundantly confirms that T. B. Barratt’s experience was typical. It shows that the Movement in general needed to be tested as regards the source of the power that operated. That cannot be of God which is contrary to His instructions.
Speaking with tongues, ravishing singing, exalted emotions are no final test of what spirit is acting, for demons confer these upon their votaries. Nor is it sufficient that, when out of these special hours, a person may be a zealous Christian. It is natural that when the ecstasy ceases a sincere lover of Christ should resume his usual testimony to Him. This last does not guarantee that the special visitations are from Him or endorsed by Him. With all soberness it may be said that the features specified by the subject of these experiences are unsupported by the New Testament, and that the features demanded by Scripture, such as decency, order, sobriety, self-control, with edification of others present, were absent. The following excellent remarks are from a book enthusiastically supporting the Movement, Carl Brumback’s What Meaneth This? It is a recent work, dated 1946. On p.317 there is a section headed “Let all things be done decently and in order,” and it is said, The Holy Spirit never renders anyone incapable of self-control. “The spirits of the prophets are subject to the prophets” (1 Corinthians 14:32). He does not cause a believer to act in any way contrary to the Word which He has inspired. This means that all those who possess the gifts of the Spirit should acquaint themselves thoroughly with the Scriptural regulations for their manifestation, and seek to conform every manifestation of the gifts to them. There is no real bondage in obedience to these regulations, and no real liberty in casting them aside.
If these sound principles had ruled as early as 1906, such experiences as those of T. B. Barratt would not have occurred, or occurring would have been recognized as not being of God.
Mr. Gee tells us that “Mr. Barratt sailed from New York on December 8th, 1906, and a great movement on Pentecostal lines began immediately he resumed his ministry in Norway.” An interesting sidelight on this is given by one who had no aversion to stirring meetings, William Booth of the Salvation Army. Writing from Christiania only a month later (January 1907) he said
Soldiers’ and ex-Soldiers’ Meeting. Hall packed... talked with some power... Great 19expectations for a proper smash - but alas! an old man broke out with a wild incoherent prayer, and others in shouts of Hallelujah, and strange sounds which are supposed to be some visitation of a Holy Spirit... These things took attention away from what I was saying, and spoiled the result.
Nevertheless we had 74 out, many backsliders among them.
It appears that two or three Corps are divided on this question of “tongues”, and it will be a good thing if abiding evil does not ensue. (William Booth, Founder of the Salvation Army, ii. 374.)