At a previous time, I promised to bring the rhema argument (“rhema” meaning God’s Word spoken to me) into the spotlight. Why? We want to use it to reveal a pattern that functions as “mycelium” for the origin of charismatic movements. My concern is a pattern of usage of the Bible which paves the way for unauthorized differences in the kingdom of God. I ask you: do not lose interest because of the use of Bible-Greek words such as “rhema” and “logos” (the Word). You might think that we are dealing with highly theological concepts. That is not true.

There are rhema churches throughout the world. There are many rhema Bible schools, also a rhema university, and even rhema shopping centres. The differentiation developed by charismatic teachers between rhema and logos is, for many Christian believers, a piece of cake. The rhema argument is a figment of the imagination of theologians in order to give a scriptural basis to an unrestrained use of the Bible. It opens the way for a religion that is different.

Rhema and Logos⤒🔗

The rhema theology has brought about megachurches and worldwide movements.¹It is a characterizing theology, characteristic of all the waves of the charismatic movement since Azusa street 1906 — although it was not yet called this at that time. What are we talking about?

The rhema theology legitimizes the use of the Bible in two ways. It lays out the theological basis for a double hermeneutic. This double hermeneutic finds its origins in the differentiation between rhema and logos. It is as follows: the biblical Greek uses two terms for “word,” namely, the well-known “logos” on the one hand, but also often “rhema.”²

In this theory, logos is the written Word. From this we get to know God, the gospel, and the history of salvation. Understanding this logos requires a hermeneutic that is focused on the understanding of Bible words in their salvation historical and cultural context.

Rhema theologians also see another understanding and working of God’s word. They base that on the (in their eyes a significant other) meaning of the second Greek term for word, “rhema.”³

According to this theory, besides the logos content, words of Scripture also have potential rhema content. With this they mean that the written Bible words (logos) have in themselves the potential to become rhema in the concrete lives of believers. The systematic explanation of the logos leads to an objective knowledge of God and his work of salvation. This knowledge is passive and static. Being able to experience, subjectively, the rhema‑working of the word is, as man has discovered, much more powerful, more concrete, and more dynamic. It has creative force! How does this work?

The Creative Power of the Word←⤒🔗

The meaning of the word “rhema” would teach us that, in this dispensation, the Holy Spirit takes up words out of the Scripture, repeats these, and gives them special power and meaning in the lives of individual believers. It is “God’s Word for you in your present situation, a word spoken for a particular occasion.” The Holy Spirit picks a word or section of Scripture with an eye on a specific need or situation in the life of an individual. That word “rhema” is distinguished from the word “logos” because it acquires “power” when it is taken up by the Spirit and is emphatically spoken by the believer. The latter is very important, for, through the medium of speaking that word, the Spirit will make that word dynamic and effective. It is this dynamic for which every believing individual must wait (“waiting upon the Lord” or “abiding in the Lord”). Moreover, this is not passive; he must open himself up to it, he must pray for it without ceasing. He will have to repeat Bible words and promises many times in order to let loose the creative power of the uttered word.

Problem or Solution?←⤒🔗

This is about legitimizing a manner of interaction with the Bible that is characteristic of the charismatic movement. Certainly, there are, in this connection, many identifiable excesses, but excesses originate from somewhere. The more excesses, the more we must be willing to investigate their origins. In my opinion, it then appears that the excesses are the logical result of a pattern. The rhema theology is the developer, the maker, and the living example of this. Especially the rhema theory further developed by Kenneth Hagin⁴functions not only as a theological argument to provide room for a special revelation (unique revelations for a specific person in a particular situation), but on the basis of this theory a method was developed. Predecessors taught and proclaimed this method as the way of maintaining a relationship with God. It paves the way for real religion. It creates a lifeline with the Triune God. All kinds of words, happenings, inspirations, remembrances of texts, dreams, and other experiences can be godly rhema, to be interpreted as messages from heaven. They are signals that ask for belief and obedient reaction. This relationship with Bible words is methodically stimulated — and because of that, because the practice of faith is elevated to a religious method — especially therefore, everything goes wrong.

Rhema Methodology←⤒🔗

In the practice of much charismatically focused faith life (certainly in the circles where the rhema theory is proclaimed), the powerful speaking of God is sought, awaited expectantly, prayed for repeatedly, and methodically taught. Techniques are introduced to convert the logos (the static word of the Bible) to rhema (the dynamic word). In view of this, we have already seen, it is important to speak the Bible words out loud. The spoken word receives creative power because it is spoken.⁵

That word will not return empty — isn’t that the promise? Bible words receive guaranteed creative power when you, as Kenneth Hagin instructs, follow four steps. Say it ‑ Do it ‑ Receive it ‑ Tell it. In that way you will receive whatever you want. “You can have what you say.” How can he be so sure of that? Because the words of Scripture repeated by you are taken up by the Spirit and are made into rhema. It becomes a creating Word, living Word, powerful Word. You do, however, need unshakable faith for this, otherwise it does not work.

In that way, a lot can start happening for “Faith is Force,” “Just plug into the powerhouse of heaven.” Faith is the medium required to receive this rhema power. It is the plug that you put into the source of power, which is heaven. You must repeat the words, not only in your thoughts, but in the process it is of the utmost importance that you speak them out loud — it is about the creative power of the spoken Word. It is because of these aspects that we compare this usage of Bible words with the speaking out of mantras. Added to this, according to the advice given, you must also visualize what it is that you want to receive or achieve.

Experiencing Bible Words within a Reformed Framework←⤒🔗

Also Reformed people experience that God sometimes brings a specific Bible word into their thoughts, but they experience that within the framework of the proclamation in the basis or tone set by the one hermeneutic, and they will also let themselves be corrected by that. E.A. de Boer expressed it in this way, that God “can awaken the word of Scripture that has been written in my heart, at any moment that pleases him.”⁶Also the Candlestand Statement says it in this way: “He penetrates our awareness when he allows us to understand the Scriptures (1 Cor. 2:16). His work influences all aspects of our human existence: spirit, soul, feelings, and conscience. Through this we will sometimes be able to explain particular happenings or unexpected circumstances as the leading hand of God in our personal lives…” And in that connection, it is said that “the coupling of the proclamation of the Word of God and the faithful reading of the Bible will always be present. That connection must be maintained to guard us from being carried away by the waves of personal flights of thoughts and feelings” (Candlestand Statement, article 11). Here we see the application of the guiding and protecting function of one hermeneutics. The single method of interpretation functions as a touchstone for the life of experience of the believer. This is not the case with the two‑sided hermeneutics that is based on distinguishing between logos and rhema.

Double Hermeneutic←⤒🔗

The conclusion of the rhema‑logos differentiation is unavoidable. The Spirit clearly uses the Bible in two ways. On the one hand, he works and strengthens faith in the way of careful explanation by leaders. On the other hand, he takes Bible words out of their context in order to bring them into application in the lives of particular believers. From the latter, a hermeneutical method evolves that enables the experiencing of the Word in a concrete guiding, freeing, or healing way. It is a hermeneutics to apply Bible words directly, one by one and separate from their original context. This method of taking the words out of context does not follow the stipulation of a careful explanation of Scripture and is easily accessible to anyone. People proclaim this method of using the words of Scripture on the basis of their view of the difference between the Greek words “rhema” and “logos.” According to them, this differentiation is so clear that denying it is a sign of great unwillingness and rebellion against the Holy Spirit.⁷Testing of rhema words does not require a normal exegesis. Isn’t the experience of the believer who receives the rhema word the experience of a direct relationship with the Holy Spirit? The experience claimed in this way makes human explanation and correction superfluous.

How Rhema Works — Some Examples←⤒🔗

Lydia is sick; she has learned that she must pray in order to receive a message from the Spirit. One morning she reads Jesus’ words in Matthew 20:32, “What do you want me to do for you?” At that moment Lydia felt that word come alive for her. She felt that this was the answer to her question, and that she did not have to go to the doctor for help. The Lord would surely heal her. The receiving of rhema is awaited before making the important choices in life such as career choices, the choice of a marriage partner, moving, or a special calling. At times there are no applicable words in the Bible for a specific situation. In that case, the Spirit can also use words other than those from the Bible.

Amir suffers from a cancerous growth on his hand. He receives a rhema from the Spirit that he does not have to go to the doctor for medicines or radiation. God will heal him. He does have to believe this and be obedient to the instructions of the rhema. When, a short time after his healing, the growth returns, it is totally acceptable that he now receives a rhema with other instructions, namely that he has to go to the doctor and accept treatment. You must continuously depend on the Lord and wait to see which instructions he will give you.

Far Away?←⤒🔗

Do these things have no correlation with the charismatic influence in the Netherlands and in our churches? It comes very close to us when we watch Cristal Church on Sunday morning, in the program “Hour of Power.” It is also able to exert influence on us. But did you know that Robert Schuller is the promoter of theories such as positive confession and possibility thinking? Within those theories, it is about the realization of the power of the kingdom. Great emphasis is placed on believing in what you want to achieve, also on believing in yourself and loving yourself, on everything to achieve success, happiness, and health. The power of the faithfully pronounced positive word methodically plays a big role in this and it warns against the disastrous working of the negative word (called negative confession).

When I hear the key words that are used in this kind of movement (strength, power, working, power of the kingdom, praying without ceasing, receptivity, awaiting), then, at first glance, it does not seem so threatening. Still, this is a radical change of path or direction which will lead to a different spirituality and lifestyle. It leads to another scale of expectation, much more focused on the now, much more focused on man and his desires. The life of faith will begin to revolve around the powerful deeds and direct working of the Spirit, even into the tiniest things of everyday life. “A lot can happen,” is what we read on the New Wine site. “Let go of your trepidation and surrender to the direct leadership of the Spirit, who can also come to us in Bible verses. The Spirit will surprise you.” Isn’t this, without it being mentioned, a sort of rhema? Please! Just give up your theological bias; it is about a New Reformation that belongs to God.⁸Charismatic change.

New Wine←⤒🔗

We read at New Wine, “At this moment, we are looking forward to the active working of the Holy Spirit. It is especially in quietness that a lot can happen. The Spirit can bring hidden pain to the surface or give insight about the roots of trauma that people carry around with them. People can be convinced of sins, or they can be encouraged through a picture, a song, or a Bible verse received by one of their prayer partners.” You can be trained in that. It is about proficiencies and individual Bible verses, a way of praying (ministry) “which gains its effectiveness from the expectation of God’s powerful Presence.” More could be cited. To me, they are signals that it is about much more than only a renewal within the Reformed framework. (In essence) I hear the same language, the same intentions, and the same claims as with the movements such as Word of Faith. People certainly want to read the Bible correctly. Still, besides a correct manner, there is a second hermeneutic necessary to create room for the practice of faith on which they have their eyes set. The lines are extended, one by one, from Christ to the believers at this time. In the life of the believer, verses of the Bible gain power and effect in a total disconnection from their original meaning. Theologically, a way is sought to legitimize the one-on-one use of Bible verses.

And in this way, we end up in an environment in which the core values of the Reformed faith (values such as doctrine of revelation, vision of Scripture, exegesis, doctrine of covenant, history of salvation, Christology, pneumatology, doctrine of the office, doctrine of the church) do not actually disappear just like that, but gradually and substantially fade away.