The chapter focuses on the early Christian interpretations of “speaking in tongues” (glōssais lalein), the most spectacular linguistic phenomenon attested in the New Testament. The description of the Pentecostal events (Acts 2) and Paul’s exhortations (1 Cor. 12–14) became an important point of reference in Christian discussions about languages and religious identity. The second- and third-century authors either presented the phenomenon as ecstatic speaking with an uncertain degree of intelligibility or simply quoted biblical passages without any explanation. Explicit statements that the gift of tongues was a miraculous ability to talk in foreign languages that enabled apostles to preach abroad (xenolalia) are dated to the fourth century and attested in Greek, Syriac, and Latin texts. Simultaneously, in the fourth century, the alternative idea that “speaking in tongues” refers to angelic languages decreased in popularity. As time passed, different Christian traditions and authors developed their own peculiarities in interpreting “speaking in tongues.” The chapter demonstrates various ways in which otherness of tongues may have been understood; and that xenolalia is not so much a default interpretation, but a way to channel the growing concerns about foreign languages and their speakers – a way that became especially needed in fourth-century Christianity.

In contrast to ‘ministry gospels’, with their focus on events leading up to Jesus’ passion and resurrection, the Epistula Apostolorum is primarily concerned with the disciples’ preparation for their future worldwide mission following Jesus’ departure. That preparation takes the form of detailed instruction from the risen Jesus about the content of their teaching; there is here no expectation of a sudden dramatic transformation of the disciples along the lines of Luke’s Pentecost narrative. Like GMary and the Longer Ending of GMark, the Epistula draws its version of the call to preach to all nations from the Matthean ‘Great Commission’ (GMt 28.19–20), but in both cases the later texts assert their independence in relation to GMatthew. They also present the disciples as apprehensive about the task of mission, and introduce the figure of a helper: Mary (i.e. Mary Magdalene) in the case of GMary, Paul in the case of EpAp. Here the emphasis on Paul's Jewishness is striking and may be compared with related passages in Acts, Galatians, and Philippians. Equally striking is the account of his conversion, in which (in sharp contrast to Galatians 1), the other apostles play a major role.