Theologians, Theology, and Mass Hysteria

Etienne Snyman

1 October 2009

Abstract
It is understood that the importance of academic pursuit is very
high for Theologians, as well as the correct interpretation of the Bible.
At the same time, there are many Churches and movements, espe-
cially in South Africa, that have been started by people with little
or questionable Theological training. The premise in this article is
that Theologians take a critical stance regarding the teaching of some
of these movements and wish to teach correct doctrine and exegesis.
These Christian movements, as social movements, are accessible to
many people, and the issue that is raised, therefore, as to whether the
work of Theologians is as accessible as the preaching in these move-
ments. It is argued that if Theologians wish to engage in any critical
or academic discussion, it is of vital importance that they be both
relevant and understandable.

Introduction
There is a metaphor that is to be found in the book of Isaiah, which reads
as follows: (Isaiah 11:9)

For the earth will be full of the knowledge of the Lord as the
waters cover the sea.

This is a metaphor that describes what so many preachers and Theologians

strive to achieve. Seeking knowledge of God, or spreading this knowledge, is
a task that many take up in one form or another. People take up the task to
understand or preach the message of the Bible. This message is an amazing
message with many complex and ancient aspects, and thus it requires very
careful study or preaching.
There are, though, people in different denominations and Christian groups
who teach different doctrines. Some people have even started Churches or
begun preaching with little or no training in Theology whatsoever. The pos-
sibility could exist that their personal interpretation of the Bible is not nec-
essarily correct. The field of academic Theology is also concerned with the
study and understanding of the Bible. This understanding and knowledge

1
of God and the Bible will probably differ greatly between different denomi-
nations and movements, and academic Theology might even say something
else. If the research of Theologians and the preaching in Churches do not
correspond or agree, how then can the various types of research or preaching
be brought closer together, or even into agreement?

Christian Social Movements in South Africa

Over the past few years, South Africa’s press has been full of articles and
references concerning popular Christian movements which draw thousands of
people to various meetings. These meetings and movements are mostly non-
denominational and draw people from all walks of life, although there are
certain movements aimed at specific audiences, especially groups of men or
women. The meetings often take place at a specified location over a weekend,
with people traveling from all over the country to attend the sessions and
join in the movement. These movements, however, have a few things in
common. They generally have a specific leader. They also have a specific
message, ideology, or set of values that are preached by their leaders and
accepted by their members.
These Christian movements have been widely covered by the South
African press, both in large newspapers and magazines, as well as in Chris-
tian publications. The press has been both positive and negative, depending
on the background and situation of the publishers. The bad publicity that
these movements have received, however, has mostly to do with the preach-
ing of the leaders. The way the leaders of these movements interpret the
Bible, along with the practical instruction that they give to their audiences,
has been questioned by many groups, including the Theologians of South
Africa.
To attempt to discuss or criticise the doctrine or teachings of these lead-
ers would probably result in unpleasant arguments and few resolutions.
Instead, perhaps it is more important to understand how these Christian
groups function as social movements. The concept of a social movement is
not difficult, as the Christian Church itself began as a small social movement.
A social movement can be defined as a spontaneous group of people who
share a collective set of purposes or beliefs. (Milgram & Toch 1969:584)
A social movement will often start due to some injustice or gap in society.
(Milgram & Toch 1969:589) It will most often have certain goals concerning
a change in individuals or society, with definite incentives to fulfil these
goals. (Zald & Ash 1978:260) The reaction of society to such a movement
will affect the willingness of new people to join that movement, (Zald & Ash
1978:262) which will affect the rate at which new members join, and thus
its total numbers.
If we take these aspects of a social movement and apply them to the

2
Christian movements that have been taking place in South Africa over the
past few years, we can see if they fit the description. These social movements
consist of a number of people sharing beliefs, and especially sharing the
beliefs of their leaders. They seem to fill a gap in society left by Churches
and Christian organisations which cannot seem to fulfil people as well as
these Christian movements can. Their goals in general seem to be peace
and prosperity for all South Africans, whether it is inside the household or
in society in general.1 It also seems that the great positive reaction they have
experienced in many Churches and Christian publications has encouraged
more people, especially Church-going people, to join the movements and
follow these leaders too.
Since these Christian movements seem to attract more people to their
respective meetings each year, why do they attend these meetings? Beyond
this questions, it is even possible to ask why these movements started in the
first place. Perhaps, as stated above, they fill a gap in society or peoples
lives left by Churches. Perhaps the message that these leaders preach is
more attractive or fulfilling than the message heard in local churches. These
ideas, however, are mere speculation. The field of Psychology offers much
more convincing theories than these. Social movements, as it has already
been said, will often begin due to some gap or injustice in society. Since
these Christian movements do not preach against social injustice, but rather
preach amongst others about personal and family life, it is easy to conclude
that they fill some need, felt by the people who join, that society cannot
fulfil.
At times of great change in society and politics, people can become very
alarmed or frightened, and it was at such times that movements such as
the Salem witch hunts or the French Revolution took place. (Showalter
1997:19) At such times of change, it seems, people needed stability in the
light of possible threats, or even real threats. The sense of fear that was felt
due to social or political factors forced people to take dramatic and violent
action in order to maintain their sense of security. Such movements are
called epidemics of mass hysteria by Psychologists. Mass hysteria, therefore,
results from fear and a need to defend oneself against this external threat.
Mass hysteria can be, for such people, a way to protect themselves against a
sense of fear and uncertainty that is felt in society. Mass hysteria, therefore,
could possibly be comforting.
To call these Christian movements in South Africa epidemics of mass
hysteria is not only bold, but it is also incorrect. An epidemic of mass hys-
teria would most likely have a scapegoat of sorts onto which people’s fears
are projected. (Showalter 1997:19) This scapegoat, such as the people exe-
1
It is difficult to mention specific goals or doctrines of these movements without picking
on any specific movement by name. This has been avoided since an evaluation of the values
or doctrines of these movements is not the point of this article.

3
cuted in the witch hunts, would be preferably removed or even killed. There
does not seem to be any form of scapegoat in these Christian movements.
What is important, though, is that people do need comfort, and that these
Christian movements provide people with that very comfort. Without the
violence of mass hysteria, the leaders’ messages and preaching of these move-
ments do give people direction and purpose in times of uncertainty. Perhaps
that is why people flock to them in such great numbers.
Another very interesting and important aspect of these Christian move-
ments is their openness. Publicity and promotion for these movements and
events is extensive, excluding the press reports. In 2009, at Stellenbosch Uni-
versity, self-made posters were displayed on campus and within residences
by enthusiastic students inviting people to join. Marketing, it seems, was
not restricted to denominational or social groups, but to all who wish to
attend or join. Although some meetings were specifically aimed at certain
groups, such as men or women, the invitation was apparently open to all
people within that group, regardless of race, class or denomination.
These social movements seem to have a lot in common with the Billy
Graham crusades in the second half of the 20th century. Billy Graham
would be invited to a town or city, where he would preach to large crowds
in sport arenas. (Wimberly & Co. 1980:282) People would attend in great
numbers to hear him speak. Similar to the South African movements, a
great number of the people attending these crusades were Christians and
Church-goers. (Wimberly & Co. 1980:280) In fact, the entire promotion
and marketing of these crusades was done through Churches. Most of the
people who went forward during altar calls were Christians who wished to
rededicate themselves to serving God. (Wimberly & Co. 1980:283) From
these facts, it is not preposterous to propose that these crusades mainly reaf-
firmed Christians beliefs and faith, rather than resulting in the conversion
of non-Christians.
This comparison brings up a few important questions. Firstly, are these
Christian movements in South Africa aimed purely at Christians? Secondly,
are the goals of these movements actual social change, or rather just comfort
or reaffirmation? Without empirical data, only general guesses can be made.
Due to the reaction of the press to the more popular movements in 2009,
it seems that the preaching is aimed at personal and family matters, rather
than conversion of non-Christians. A possible conclusion is thus that these
movements aim to encourage personal growth and faith for a better life. The
messages are not only instructive, but are also of hope and of God’s love.
Comfort and exhortation seem to be the most important results after the
meetings of these movements.
The results of these meetings are not, however, the big issue. These
meetings are incredibly controversial. The methods and results of these
movements have not received attention in the press. The controversies which
have rocked South Africa over the past few years are the messages that are

4
being preached. The content of the doctrines that are taught is controversial,
and is hotly debated in Churches, in the press, and in the Theological field
of study.
Without going into detail regarding the content of any movements preach-
ing,2 it is understood that many South African Theologians and Theological
groups have been rather critical of this controversial preaching. It seems that
many Theologians, or groups of Theologians, disagree very strongly with
many views and values that have been preached at these meetings. Due to
the composition and great number of people attending these meetings, it is
simple to conclude that a great number of Churches all over South Africa
have come into contact with these values and doctrines.
Since the teachings and values of these movements’ leaders can be con-
troversial, Theologians could present arguments against what they consider
to be incorrect or unbiblical. They could write papers and books in an at-
tempt to correct any false or misguided doctrines they perceive. However,
the messages of the popular Christian movements in South Africa are ac-
cessible and open to all. Is this the same within the circles of the academic
Theology? Are Theological books and articles accessible and open to all?

Academic Theology in South Africa

For many people, the world and books of the academic Theologians are
inaccessible and irrelevant. People can often find that the written Theology
that is to be found in books and articles somehow compromises the reality
of God. Alister McGrath paints the picture with a fictitious conversation
that could take place: (McGrath 1990:74)

‘Now thats what Christianity is really about!’ some may say.

‘It’s got nothing to do with doctrinal nit-picking and hair-splitting.
Its about making a personal discovery of God. . . ’

It seems that many people who have discovered the reality of God,
whether at Church or at any other sort of Christian meeting, find doctrines
and Theology quite unreal. The debates, books, and articles are so dead, it
seems, in comparison to life and faith in God. Are these debates and books
necessary? Surely books and the pursuit of knowledge are useless, and only
a relationship with God is necessary? Surely God and the Bible are all we
need? Such questions are just the tip of the iceberg that is the criticism
against the academic side of Theology. The impression that the academic
study of the Bible and of doctrine creates for the average Christian in the
street, it seems, is not positive at all. It seems, according to Alister Mc-
2
Any Feminist group in South Africa can point a person, who is confused concerning
what exactly the content is, in the right direction.

5
Grath, that Gods reality is “compromised” (McGrath 1990:74) by doctrine
and similar academic work.
It seems that the two accusations that are often brought against aca-
demic Theology are, first of all, that it is not understandable, and secondly
that it is not relevant. In fact, the theologian Paul Tillich remarked that he
received many complaints about simple Christian preaching being irrelevant.
(Tillich 1996:5) When we compare the preaching of mainstream Churches
to the popular Christian movements earlier mentioned, which draw thou-
sands, it seems that the leaders of the movements preach relevant messages,
since they draw Christians out of Churches to these meetings. For the aver-
age Christian in South Africa, it seems, it is important to learn something
relevant, something on his or her own level.
For these Christians in South African Churches, then, it seems that aca-
demic Theology is not relevant and understandable, like the preaching they
hear at these popular meetings. In fact, there is probably no need for aca-
demic Theology in the mind of such a person. As long as they learn relevant
messages and hear sermons that they can understand, academic Theology
is unnecessary and is just nit-picking. If someone writes a Theological ar-
ticle about the possible influence of Persian love literature on the number
of appearances of a certain Hebrew word in the book of Esther,3 the aver-
age Christian could lose any interest in, and even respect for, the study of
academic Theology. For such a Christian, the Bible’s message is alive, not
locked up in endless debates which have nothing to do with that message.
More than that, such an article would be totally beyond that Christian’s
understanding due to the use of technical language and Theological jargon.
Why, he or she could ask, do Theologians use the words such as “pedagogy”
or “pericope”, when there are words used in everyday language, namely
“instruction” and “passage”, already exist and work just as well?
Perhaps that is a good question. Why, after all, do Theologians use
certain language and patterns of speech? Why is the language used by
Theologians so different to simpler, everyday language, which all Christians
could understand more easily? Perhaps the field of Psychology can help
explain why this happens. The practice and study of academic Theology at
Universities forms the structure of an organisation. An organisation, simi-
lar to a social movement, also has goals, but is has a definite structure and
values. (Zald & Ash 1978:261) Often, a social movement will turn into a
formal organisation (Zald & Ash 1978:259) in the way Christianity turned
into an organisation, and even an institution. Thus, the study of academic
Theology has certain norms and structures within which it operates. Aca-
demic Theology, after all, is often associated with a Western University and
has to conform to the specific University’s goals and structures.
3
This is a hypothetical article! If such an article does exist, then Etienne knows nothing
about it.

6
 This does not mean that academic Theology must be allowed to be
irrelevant and unintelligible. Paul Tillich, when discussing the irrelevance of
Christian preaching, said that traditionalism contributes toward irrelevance.
(Tillich 1996:17) If something is done in a certain way because that is the
way it has always been done, then it cannot be relevant for a changing
society. For an organisation to adapt to its changing environment, it has
to require changes in both its goals and its internal structure. (Zald & Ash
1978:260) If it does not, then its goals, actions, meetings and conferences
can only be meaningful for its members, since it will not be meaningful for
anyone else.
Under no circumstances can academic Theology be allowed to be ir-
relevant. First of all, this is because the Theologians who have lived and
written in the past refused to accept irrelevant Theology. Daniel Migliore,
in his book on Christian doctrine called “Faith Seeking Understanding” ex-
plained that theory without practice is “empty”. (Migliore 2004:9) Theory
and practice, thus, are related and cannot be separated. Gerrit Berkouwer,
in his book on faith and justification, said that these two themes are not just
facts or theories, but are realities in the lives of both people and the Church.
(Berkouwer 1946:10) Jurgen Moltmann, in a book he wrote on the impor-
tance of the public relevance of Theology, wrote that Theological faculties
must not be focused inward, but rather focused beyond Church affairs, to
human, social, and global affairs. (Moltmann 1999:255)
Secondly, academic Theology cannot be irrelevant because of the world
that exists outside the libraries and seminaries. In South Africa, there are
many Christian social movements which teach doctrines that can be ques-
tioned by Theologians. There are doctrines which are spreading throughout
the country which are perhaps questionable. If academic Theologians have
any criticism of such teachings or doctrines, then it is absolutely necessary
to be relevant. If academic Theology can answer to, or present an argument
for, these doctrines, then it is necessary to write articles and books which
counteract these teachings and promote a more correct picture of the sub-
jects in question. Many pastors and teachers have been trained in seminaries
which no longer conform to high standards of learning, and Jurgen Molt-
mann criticised this in his book on the relevance of Theology. (Moltmann
1999:247) If there are Christian beliefs in South Africa, or even the rest of
the world, which are incorrect or misguided, then Theologians need to be
relevant in order to address those beliefs.
Paul Tillich, referring to the work of Rudolf Otto, described the nature
of Theology as completely “other” or different. (Tillich 1996:7) Theology
is not simply theory or discussion, or even practice. Theology is different.
Gerrit Berkhouwer said that there is a distinction between speculation and
Theology. (Berkouwer 1946:22) When Theology is mere academic work,
without what he calls “obedience to the Word of revelation”, then it becomes
mere speculation. It is easy, it seems, to compare a doctrine or verse to the

7
work of Picasso or even Micky Mouse, and then write an article about it. Is
this, though, speculation or real, relevant Theology? The study of academic
Theology needs to be relevant, not speculative.
If an academic Theological book or article is relevant, though, then it has
to be understandable and accessible. If Theologians wish to correct some
wrong belief or doctrine, then they will need to write for the people who
hold that belief. If Theologians can write relevant Theology, then it needs
to be understood for ordinary Christians, for whom it is relevant in the first
place. More than that, there has been a movement in Theology, in the past
years, toward Theology being inter-disciplinary, where other academic fields
such as Psychology, Philosophy or Sociology also take part in discussion and
research. If Theologians wish to be in discussion with other fields, then those
fields also need to understand the works that Theologians produce. The
Christian social movements in South Africa are marketed and accessible to
all people, and the messages are understandable. Theology also needs to be
both understandable and accessible.
If academic Theology is not relevant or accessible, then Theologians can
sit behind books, speculating and discussing. They do not have to care about
the world beyond theirs. They do not have to care about pain or anger,
or even joy. However, if academic Theology is relevant and understandable,
then Theologians have the potential to change real situations, to right wrong
beliefs, and to counteract injustice.

Conclusion
The Bible was written by humans in human situations. The Bible was writ-
ten about God, struggles, love, pain, and even kings and wealth. So many
times the Bible is not treated as its various parts were written and intended
to be treated. So many times, people argue and Churches split concerning
some point or verse about which they cannot reach some agreement. Too
many times, the Bible has been used to oppress, kill and destroy as well.
To cover the earth with the knowledge of God, as it says in the book
of Isaiah, is a task that should instead involve the love that God showed
so many times in the Bible. There are still, though, so many messages
containing conflicting knowledge of God in the world today, and often some
doctrine, no matter how correct or incorrect it is, will be hotly defended and
widely proclaimed. It is almost as if comfort or security is to be found in
defending doctrine. Perhaps, instead, what should be hotly defended is the
love that fills the story of God as we find in the Bible. Perhaps the way the
Bible should be treated is similar to the way the writer of Psalm 119 viewed
God’s laws: (Psalm 119:102–104)

I have not departed from your laws,

for you yourself have taught me.

8
 How sweet are your words to my taste,
sweeter than honey to my mouth!
I gain understanding from your precepts;
therefore I hate every wrong path.

It seems that the writer found much joy in the laws of God, or at least
wanted others to find similar joy. If the task and goal of Theologians is to
find and share the same joy in God and the Bible, surely they can change
the world?

Bibliography
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Movements. In: Lindzey, G. & Aronson, E. (eds.), The Handbook of
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2. Zald, M.N. & Ash, R. 1978. Social Movement Organisations: Growth,

Decay and Change. In: Genevie, L.E. (ed.), Collective Behaviour and
Social Movements. Itasca: F.E. Peacock.

3. Wimberly, R.C. & Co. 1980. Converion in a Billy Graham Crusade:

Spontaneous Event or Ritual Performance? In: Pugh, M.D., Collec-
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4. McGrath, A. 1990. Understanding Doctrine. London: Hodder and

Stoughton.

5. Tillich, P. 1996. The Avowed Irrelevance of Christian Preaching to

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6. Migliore, D. 2004. Faith Seeking Understanding. 2nd ed. Grand

Rapids: Eerdmans.

7. Berkhouwer, G.C. 1949. Geloof en Rechtvaardiging. Kampen: Kok

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