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dc.contributor.advisorBritz, R. M.
dc.contributor.authorLee, Hee-Young
dc.date.accessioned2016-11-24T08:58:38Z
dc.date.available2016-11-24T08:58:38Z
dc.date.issued2006-11
dc.identifier.urihttp://hdl.handle.net/11660/4797
dc.description.abstractEnglish: Andrew Murray Junior (1828-1917) is an internationally known theologian who is famous for his deep and profound spirituality. His mature spirituality led him to be an influential Christian, minister and leader of the Dutch Reformed Church of South Africa to which he belonged. Moreover his over two hundreds masterpieces make him still influential in the world. This study started with the burdensome enquiry of a pastor who had served in a Presbyterian church in Korea. Looking at churches that were gradually secularising but not being aware of the facts, he asked of the Lord of the churches and of himself a question: “How do I effectively let them know their situation that goes against the Bible truth?” Discovering Murray gave him an answer to this question. This study aimed to analyse Murray’s spirituality and its development in the course of his life time diachronically and synchronically, and to identify the main influence on Murray’s spiritual development. Surveying various applicable primary sources, this study identified three stages of spiritual development in Murray’s life time: The first stage (chapter 2) covered with the period between the years from 1828 to 1845. This study identified the period as the ‘formative period’ of his spirituality. During this period, he had been at Graaff-Reinet (1828-1838), and was at his Uncle’s home in Aberdeen (1838-1845). While Murray was at Graaff-Reinet, he was much influenced by his godly parents, especially his father Andrew Murray Senior (1794-1866). The atmosphere of the Graaff-Reinet home was reverence itself. Murray Sr.’s wisdom and authority had never failed the obedience of his children. This influence continued even in his children’s adulthood. Murray was not excluded from this influence. When Murray was in Aberdeen his father’s influential spiritual inspection continued through letters. His father’s advice was never ignored, nor questioned by Murray. So this study calls the specific characteristic of Murray’s spirituality of this period ‘receptive.’ He received everything through his father’s instructions, which had been deeply engraved in his heart, which in turn meant that his father’s instructions worked as a screening device for Murray’s cognition. After finishing his study at Aberdeen, he went to Holland for further study. The second stage (chapter 3 and 4) of his spiritual development was the period when he stayed in Holland (1845-1848), and worked in the Bloemfontein pastorate as a minister (1849-1860). This study calls this period a ‘developing time,’ because throughout this period, he struggled with spiritual matters differently from the previous stage. When Murray was in Holland he experienced his conversion. It was a refreshing experience after a long spiritual struggle with his feelings of sin. The experience renewed his calling to God’s ministry, even though shortly after the experience he still struggled with sin. This was representative of his experiences during his stay in Holland. His father’s spiritual inspection by letters was duly continued during this period too. Murray’s first ministry began in Bloemfontein. It was a hard time for the young and inexperienced Murray. However, this period exerted no less influence on his spirituality. Theoretical knowledge that he had learnt was tested in the field. His knowledge now gradually became practical. This was different from the period when he was in Holland. His father’s spiritual and practical inspection was still continued through letters and sometimes with visitation. After finishing his first ministry successfully, he received a call from the Worcester pastorate (1860). The third stage (chapter 5 and 6) which this study refers to as the consolidation of his spirituality, covered his ministry in the Cape Colony (1860-1917). During this period, he served in three congregations: Worcester (1860-1864), Cape Town (1864-1871) and Wellington (1871-1906). After retiring from his active ministry (1906), he spent the rest of his life at Wellington (1906-1917). In the course of this period, he experienced two clear-cut experiences which profoundly deepened and widened his spirituality. The one was the Worcester revival, the other was his divine healing experience. However, the former was more decisive to his spirituality. After experiencing the revival experience, his conviction in faith and power in ministry was astonishing, compared with the previous period when he was in Bloemfontein. It is difficult to find, in his diary and letters, such words like ‘doubt,’ ‘weak’ or ‘lack of prayer,’ etc. This experience was also to be the direct catalyst for his abundant writings. Murray’s divine healing experience was also a clear-cut experience. This experience led him to change his established perceptions of sickness and disease. It widened his spirituality. It also reinforced his simple faith and simple prayer. Conclusively, Murray’s spirituality was a true Christian spirituality. It was faithful to the contemporary spirituality of the Dutch Reformed Church of South Africa, and it was mainly influenced by his father Andrew Murray Senior. This fact shows us the importance of Christian home for nourishing children’s religious commitment and for spiritual maturity in their ongoing life.en_ZA
dc.description.abstractAfrikaans: Andrew Murray Junior (1828 – 1917) is ‘n internasionaal-bekende teoloog wat oraloor erken word vir sy diepgaande spiritualiteit. Hierdie besondere spiritualiteit het daartoe gelei dat hy ‘n invloedryke Christen, predikant en leier van die Nederduitse Gereformeerde Kerk van Suid-Afrika geword het. Daarbenewens het sy meesterlike geskrifte (meer as 200 daarvan) hom tot vandag toe gevestig as ‘n sterk en invloedryke figuur in die wêreld. Hierdie studie het begin met die moeisame navorsing van ‘n predikant van ‘n Presbiteriaanse gemeente in Korea. Hy het met besorgdheid gesien hoe kerke geleidelik besig was om te sekulariseer, sonder om self bewus te wees daarvan. Sy brandende vraag wat hy aan homself en aan die Here van die kerke gestel het was: “Hoe sal ek hulle effektief bewus maak dat hul situasie teenoor die waarheid van die Bybel staan?” Die ontdekking van Murray het vir my die antwoord tot hierdie probleemstelling gebied. Hierdie studie beoog om Murray se spiritualiteit en die ontwikkeling daarvan deur die loop van sy lewe diachronies en sinchronies te analiseer en om die hoof invloede op sy geestelike ontwikkeling te identifiseer. Aan die hand van verskeie primêre bronne, het hierdie studie drie fases van ontwikkeling in Murray se spiritualiteit geïdentifiseer: Die eerste fase (hoofstuk 2) dek die periode tussen 1828 en 1845. Hierdie studie noem dié periode die ‘formatiewe periode’ van sy spiritualiteit. Murray het in hierdie periode in Graaff-Reinet gewoon (1828 – 1838) en was ook aan huis van sy oom in Aberdeen (1838 – 1845). Terwyl Murray in Graaff-Reinet was, het sy godvresende ouers, veral sy vader Andrew Murray Senior (1794 – 1866), ‘n groot invloed op hom gehad. Die atmosfeer van sy Graaff-Reinet huis was die eerbiedwaardigheid self. Murray Senior se wysheid en gesag het konsekwent die gehoorsaamheid van sy kinders opgeroep. Hierdie invloed het die kinders bygebly tot in hul volwassenheid. Murray was nie uitgesluit hier van nie. Terwyl Murray in Aberdeen was, het sy vader se invloedryke geestelike leiding voortgeduur deur middel van briewe. Sy vader se raad het nooit op dowe ore geval nie en Murray Junior het dit nooit bevraagteken nie. Daarom noem hierdie studie dié spesifieke eienskap van Murray se spiritualiteit tydens hierdie periode ‘ontvanklik’. Hy was afhanklik van sy vader se leiding, wat diep in sy hart gegraveer is. Dit het meegebring dat sy vader se instruksies as ‘n filter gedien het vir Murray se kognitiewe ontwikkeling. Na sy verblyf in Aberdeen, het hy na Holland vertrek vir verdere studie. Die tweede fase (hoofstuk 3 en 4) van Murray se geestelike ontwikkeling was die periode waartydens hy in Holland gewoon het (1845 – 1848) en later gewerk het in die Bloemfonteinse gemeente as ‘n predikant (1849 – 1860). Hierdie studie noem dié periode die ‘ontwikkelingsperiode’, omdat hy gedurende in hierdie fase met nuwe geestelike kwessies - anders as in die vorige tydperk – geworstel het. Toe Murray in Holland was het hy ‘n bekering ondervind. Dit was ‘n verfrissende ondervinding na ‘n lang geestelike stryd met sy sonde-besef. Die ondervinding het sy roeping na die voltydse bediening in diens van God hernu, alhoewel hy kort na die ondervinding steeds geworstel het met sonde. Dit was verteenwoordigend van sy ondervindinge tydens sy verblyf in Holland. Sy vader se geestelike leiding is deur middel van briewe ook tydens hierdie periode voortgesit. Murray se eerste bediening het in Bloemfontein begin. Dit was ‘n moeilike tyd vir die jong en onervare predikant, maar het groot invloed op sy spiritualiteit gehad. Die teoretiese kennis wat hy opgedoen het is in die praktyk getoets en dit het stelselmatig prakties geraak. Dit was heelwat anders as in sy studie jare in Holland. Sy vader se geestelike en praktiese leiding het steeds voortgegaan deur briewe en soms deur besoeke. Na ‘n geseënde bediening, is hy in 1860 beroep deur die gemeente in Worcester. Die derde fase (hoofstuk 5 en 6), wat hierdie studie die fase van konsolidasie noem, dek sy bediening in die Kaap Kolonie (1860 – 1917). Hy het drie gemeentes bedien, naamlik Worcester (1860 – 1864), Kaapstad (1864 – 1871) en Wellington (1871 – 1906). Nadat hy emiritaat aanvaar het in die Wellington gemeente (1906), het hy vir die res van sy lewe in Wellington gewoon (1906 – 1917). Gedurende hierdie periode het hy twee duidelike ondervindings gehad wat gelei het tot ‘n invloedryke verdieping en verbreding van sy spiritualiteit. Die eerste een was die geestelike herlewing in Worcester en die tweede was sy ervaring van ‘n goddelike genesing. Die eersgenoemde was meer deurslaggewend vir sy spiritualiteit as die tweede. Die herlewingsondervinding het gelei tot ‘n ingrypende versterking van sy geloof en ook ‘n kragtige bediening. Dit was merkwaardig in vergeleke met die vorige periode toe hy in Bloemfontein was. Dit is moelik om in sy dagboek en briewe enigsens woorde soos ‘twyfel’, ‘swak’, ‘gebrek aan gebed’, ensovoorts, te vind. Die herlewing was ook die direkte katalisator vir sy oorvloedige geskrifte. Murray se ervaring van goddelike (bo-natuurlike) genesing was ook ‘n onderskeibare invloed. Dit het veroorsaak dat hy sy gevestigde sienings oor siektes en kwale verander het. Dit het sy spiritualiteit verbreed en terselfde tyd sy kinderlike vertroue en eenvoudige gebedslewe versterk. Ten slotte was Murray se spiritualiteit ‘n ware Christelike spiritualiteit. Dit het die kontemporêre spiritualiteit van die Nederduitse Gereformeerde Kerk van Suid-Afrika destyds weerspieël en was sterk beïnvloed deur sy vader Andrew Murray Senior. Dit onderstreep onder andere die belangrikheid van die Christelike huishouding vir die kweek van kinders se godsdienstige toewyding en voortgaande groei tot geestelike volwassenheid.af
dc.language.isoenen_ZA
dc.publisherUniversity of the Free Stateen_ZA
dc.subjectThesis (Ph.D. (Ecclesiology))--University of the Free State, 2006en_ZA
dc.subjectMurray, Andrew 1828-1917en_ZA
dc.subjectNederduitse Gereformeerde Kerk -- Historyen_ZA
dc.subjectSpiritualityen_ZA
dc.titleThe spirituality of Andrew Murray Jr. (1828-1917): a theological-critical assessmenten_ZA
dc.typeThesisen_ZA
dc.rights.holderUniversity of the Free Stateen_ZA


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