Isn’t the idea of Rhema, as personal words from God, inherently subjective and therefore open to manipulation and misinterpretation within Christian practice?
The concept of Rhema in Charismatic and Pentecostal theology emphasises:
Receiving specific, personal words from God, either through prophetic utterance, inner conviction, or illumination of Scripture.
Distinct from Logos (general written Word) in practical teaching, though linguistically overlapping in biblical usage.
While many find Rhema experiences encouraging and faith-building, others critique it as subjective, unverifiable, and open to manipulation.
2. The Subjective Nature of Rhema
2.1 Definition of Subjectivity
Aspect
Explanation
Subjective
Based on personal internal impressions or experiences, not externally observable or universally verifiable.
Objective
Grounded in publicly accessible evidence, such as Scripture, historical fact, or shared rational assessment.
2.2 Rhema’s Inherent Subjectivity
2.2.1 Inner Impressions
Often described as thoughts, senses, or promptings within the believer’s heart or mind.
Cannot be externally verified except by assessing consistency with Scripture and communal discernment.
2.2.2 Prophetic Words
Even spoken Rhema words through prophecy depend on interpretation, application, and subjective acceptance by hearers.
3. Risks and Potential for Manipulation
3.1 Misinterpretation
Risk
Explanation
Emotional Projection
Strong desires or fears may be interpreted as God’s voice (Jeremiah 23:25–32 warns of prophets speaking from their own hearts).
Confirmation Bias
Hearing what aligns with personal preferences while labelling it as divine guidance.
3.2 Manipulation by Leaders
Authoritarian use: Leaders claiming Rhema words to command obedience, control giving, or enforce loyalty.
Suppression of questioning: Followers fear rejecting “God’s word,” even if it contradicts Scripture or wisdom.
3.3 Historical and Contemporary Examples
Cultic abuse: Groups like the Shepherding Movement in the 1970s used Rhema claims to control personal decisions.
Prosperity teachings: Declaring Rhema words demanding sacrificial giving to unlock blessings.
4. Biblical Safeguards Against Subjective Error
4.1 Testing and Discernment
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 all teachings against Scripture daily.
4.2 Submission to Scriptural Authority
2 Timothy 3:16–17: All teachings and impressions are tested by Scripture as the final and sufficient revelation.
4.3 Communal Discernment
Rhema words should be weighed within the community of faith, not received in isolation (1 Corinthians 14:29).
5. Theological Reflection
5.1 God’s Use of Subjective Means
Christian theology affirms:
God can and does communicate through inner impressions, promptings, and prophetic words (Acts 13:2; Acts 16:6–10).
However, these are always subject to Scriptural confirmation, reason, and communal discernment to avoid deception or error.
5.2 Balancing Spiritual Sensitivity and Critical Thinking
Healthy Practice
Unhealthy Practice
Testing impressions, seeking counsel, aligning with Scripture.
Blind acceptance of every impression as divine, ignoring Scripture or wise counsel.
6. Summary Table
Aspect
Explanation
Is Rhema subjective?
Yes; it involves internal impressions and prophetic words that require interpretation and testing.
Risk of manipulation?
High if Rhema is used without accountability or testing, leading to spiritual abuse.
Biblical safeguard
Testing all words against Scripture, discerning in community, and upholding the sufficiency of God’s written Word.
7. Conclusion
Rhema, as personal words from God, is inherently subjective, and thus open to misinterpretation and manipulation if not approached biblically. Healthy practice requires:
Testing all Rhema words against Scripture,
Using reason and communal discernment, and
Rejecting authoritarian misuse, ensuring that Scripture remains the supreme and sufficient standard for faith and practice.
8. References
Carson, D. A. (1996). Exegetical Fallacies (2nd ed.). Grand Rapids: Baker.
Grudem, W. (2000). The Gift of Prophecy in the New Testament and Today. Leicester: IVP.
Fee, G. D. (1994). God’s Empowering Presence: The Holy Spirit in the Letters of Paul. Peabody: Hendrickson.
Wright, N. T. (2012). How God Became King: The Forgotten Story of the Gospels. New York: HarperOne.
