Systematic Theology
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Browsing Systematic Theology by Author "Britz, R. M."
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Item Open Access The cradle of congregationalism in the Lower Orange River Valley 1902-1952: a church historical study(University of the Free State, 2009-11) Van der Linde, Henry William Daniel; Britz, R. M.English: The intention with this research was to remedy a deficiency in the Congregational historiography in respect of the work done by that denomination in the North-western Cape. The Dutch Reformed Church was the first Christian denomination to undertake mission work among the indigenous people in the area in the 1870s. A scientific treatise on the work done there was covered by the Rev. J.A.J. Steenkamp in his M.Th. Dissertation which was accepted by the Stellenbosch University in 1953. The title of the dissertation is Die Christe like sending fangs die benede Oranje met besondere verwysing na die werk van die NG. Kerk in Korannaland Apart from this, only a few commemorative brochures were published in which the history of the work done by the Dutch Reformed Mission Church and the Congregational Church is reflected. The one written by the Rev. D.H. De Villiers, entitled, Ebenhaeser, 1875 - 1950 was to mark the 75th anniversary of the work done by the Dutch Reformed Mission Church at Upington and its environs. The other by the Rev. S. Damon was entitled, Die verhaal van vyftig jaar van Congregational kerk werk (sic) in the Noordweste, 1902 - 1952. This brochure was issued to coincide with the golden jubilee celebrations of the Congregational churches' work in the area. Both were written in popular form and intended for the member in the pew. Over and above these there is still the unpublished autobiography of the Rev. Damon entitled, Lewenservaringe van eerw. Saul Damon oor die ajgelope eeu. This was done to mark his 1001 h birthday celebrations and contained his memoirs. However, none of these were by any means scientific studies. In the absence therefore of a scientific study on the involvement and contribution of the Congregational Church in the area this study was undertaken as a modest attempt at remedying the deficiency. Areas covered in this study include the schism in the Dutch Reformed Mission congregation at Upington at the beginning of the 201 h century; the involvement of the Congregational Church in the situation; its settlement and contribution to the community. The entry of other denominations in the area once it was opened up made co-operation among the local churches particularly in the field of education, possible. It is to the credit of the Congregational church and its minister, Rev. Damon, that the first secondary school for people of colour was opened up in 1943 at Upington. In the economic depressed situation which prevailed in the country in the 1930s caused unemployment with its concomitant hardships. Under these circumstances the Congregational church responded to the need of its members who were adversely affected by it. The farms bought by the Upington church along the Orange River in the vicinity of Keimoes were converted into settlements. There the members with an interest in agriculture could rent plots and in that way make a fresh start again. Although the area is relatively far removed from the bigger centres it was not entirely left unaffected by developments which took place elsewhere in the country. A case in point was the 'Roaring Forties', as that period is referred to here. The creation by the Government of the day of a Coloured Advisory Council in 1943 caused divisions within the ranks of the community. Some rejected it outright while others were prepared to give it a chance. Two leading members of the Upington Congregational church accepted nomination on this Council, viz. the minister, Rev. Damon and the treasurer, Mr. A.J. Ferreira. But it did not deteriorate into open animosity in the community as was the case in other parts of the country. Another development during the 1930s was the Church Union discussions among the Congregational, Methodist and Presbyterian denominations. The local churches in the Gordonia and Kenhardt districts were also invited to state their position on the issue. Their reaction was on the whole negative which to some extent could be ascribed to the fact that there was no Presbyterian presence in the area. In the end the expected merger did not materialise. For more than forty years the Congregational churches operated as a group under one minister. With the passage of time it was realized that the situation became untenable. The experiment in the early forties to settle an assistant minister there did not produce the desired effect. The alternative was decentralisation and when it was implemented in 1946 it proved ultimately to be a viable option. Church extension was started in the 1930s when Prieska was developed as an outstation of the Upington church. Work among the African section of the local community can also be seen as church extension especially when the group who severed ties with the Upington church in the late 1920s was persuaded in 1935 by the Rev. Damon to return to the Congregational fold. Although this congregation operated as a separate local church it was always ministered to by the minister of the Upington church. The development of outstations by the Upington, Keimoes and Kenhardt churches in some instances in areas far beyond the boundaries of the mother churches can also be seen as a form of church extension for by these outstations a Congregational presence was established which in time to come could develop into full status local churches. Although this study only covers the first fifty years of the Congregational Church's work in the North-western Cape it is hoped that it will serve as an incentive to others to undertake research into the period subsequent to 1952.Item Open Access Die ontstaansdatum van die Gereformeerde Kerk Potchefstroom: 'n teologies-kritiese studie(University of the Free State, 2010-05) Coetzee, Petrus Albertus; Britz, R. M.English: This study is conducted in the field of church historiography and is aimed at establishing the date of origin of the Reformed Church Potchefstroom. The reason is that both 1859 and 1863 are being accepted in this regard. The conclusion of this research opted for 1859. This is based on a thorough theological-critical questioning of all relevant primary sources. The study constitutes a reasoned contribution to the theological-ecclesiological debate that was initiated by the excellent work of Spoelstra Die Doppers in Suid-Afrika, 1760-1899 (1963). Obviously the result differs from that of Spoelstra. The first chapter presents an introduction to the study. It focuses on the merit, the object (primary sources) and methodology of the investigation. In chapter two the Church Order and minutes of the ecclesial meetings at Rustenburg between 10 and 14 February 1859 are traced. The third chapter engages the minutes of the second and third General Church Meetings on 16 April and 29 July 1859. The following chapter (chapter four) questions the minutes of the fourth, fifth and sixth General Church Meetings (21 November 1859 – 21 September 1861). Chapter five investigates the General Church Meetings and Synods of 1862 and 1863. One of the most fundamental ecclesiastical documents, the Church Order of 1859, is discussed in chapter six. Related to this is the accepted concept or understanding of the church, which is treated in chapter seven. The last chapter consists of the final conclusion. The investigation is not only merited by the establishment of a date of origin. The method employed (theological-critical) avoided all ecclesiastical polemics and apology. Thus a new and original perspective on the early history (1859-1863) of the Reformed Churches in South Africa is argued. This ensures a meaningful engagement with and understanding of this history. This history comes to its own right within the parameters of the catholicity of the church, because the sources were understood in terms of the church of Christ and therefore against the horizon of the Word of God.Item Open Access The spirituality of Andrew Murray Jr. (1828-1917): a theological-critical assessment(University of the Free State, 2006-11) Lee, Hee-Young; Britz, R. M.English: 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.