1. Introduction
The concept of Rhema as a specific, personal word from God is central in many Charismatic and Pentecostal traditions, where leaders or prophets often declare Rhema words over individuals or congregations. While this can encourage, guide, and edify believers, historical and contemporary misuse reveals serious risks of manipulation and control.
2. The Nature of Rhema Teaching
2.1 Definition
| Rhema | Explanation |
|---|---|
| Greek: ῥῆμα | Literally “that which is spoken, utterance, saying”. In Charismatic theology, understood as a specific, Spirit-given word for a person, group, or situation. |
2.2 Application in Church Practice
- Declared prophetic words in services.
- Personal “words of knowledge” or guidance for life decisions.
- Claimed authoritative directions for community practices or giving.
3. Historical and Contemporary Misuse
3.1 Examples of Manipulative Use
| Context | Example |
|---|---|
| Authoritarian leadership | Leaders claiming God told them followers must obey specific instructions (e.g. donations, relocation, marriage choices). |
| Cultic movements | Groups like Jim Jones’ Peoples Temple used claimed “words from God” to control members, leading to tragic consequences. |
| Prosperity teachings | Rhema words used to demand sacrificial giving to unlock promised blessings. |
3.2 Dangers of Rhema Abuse
3.2.1 Undermining Scriptural Authority
- Rhema words treated as equal to or above Scripture, bypassing biblical testing.
3.2.2 Suppressing Critical Thinking
- Followers discouraged from questioning leaders’ words, fearing rebellion against God.
3.2.3 Spiritual and Psychological Manipulation
- Using fear, guilt, or spiritual threat (e.g. “If you don’t obey this word, you’ll miss God’s will or be cursed”).
3.2.4 Creating Dependency
- Followers become reliant on leaders for direction rather than growing in personal discernment, wisdom, and biblical knowledge.
4. Biblical and Theological Evaluation
4.1 Testing Prophetic Words
| Scriptural Principle | Reference |
|---|---|
| Test all things | 1 Thessalonians 5:19–21 – “Do not despise prophecies, but test everything; hold fast what is good.” |
| Discern spirits | 1 John 4:1 – “Do not believe every spirit, but test the spirits to see whether they are from God.” |
| Berean approach | Acts 17:11 – Examining teachings against Scripture daily. |
4.2 The Priesthood of All Believers
- 1 Peter 2:9: All believers have access to God and the Spirit’s guidance, preventing monopolisation of divine communication by leaders.
4.3 The Final Authority of Scripture
- 2 Timothy 3:16–17: Scripture is “God-breathed and useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”
No Rhema word should override or contradict Scripture.
5. Sociological and Psychological Insights
5.1 Why Followers Submit
- Desire for certainty: Clear prophetic words offer security in decision-making.
- Charismatic authority dynamics: Leaders perceived as specially anointed are given unquestioned trust (Weber, 1968).
- Community pressure: Fear of exclusion or spiritual judgment deters dissent.
6. Summary Table
| Aspect | Explanation |
|---|---|
| Potential abuse | Using Rhema claims to demand obedience, money, or loyalty without accountability. |
| Biblical safeguard | Testing all words against Scripture, communal discernment, and personal conscience. |
| Theological principle | Rhema is subordinate to Scripture and never a tool for coercion or domination. |
| Healthy leadership | Facilitates discernment, teaching believers to hear God for themselves under Scriptural guidance. |
7. Conclusion
Rhema teaching has been misused to control followers when leaders claim exclusive divine words, leading to spiritual abuse, manipulation, and authoritarian systems. Scripture commands that:
- All prophetic or Rhema words be tested against God’s Word.
- Leadership equips believers to grow in Scriptural knowledge, Spirit-led discernment, and mature faith, not dependency.
Biblically faithful ministry promotes servant leadership, accountability, and the sufficiency of Scripture as the final authority in life and doctrine.
8. References
- Grudem, W. (2000). The Gift of Prophecy in the New Testament and Today. Leicester: IVP.
- Weber, M. (1968). On Charisma and Institution Building. Chicago: University of Chicago Press.
- Fee, G. D. (1994). God’s Empowering Presence: The Holy Spirit in the Letters of Paul. Peabody: Hendrickson.
- Carson, D. A. (1996). Exegetical Fallacies (2nd ed.). Grand Rapids: Baker.