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The Spirituality of Andrew Murray Jr. (1828-1917). a Theological-Critical Assessment

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The Spirituality of Andrew Murray Jr. (1828-1917). a Theological-Critical Assessment THE SPIRITUALITY OF ANDREW MURRAY JR. (1828-1917). A THEOLOGICAL-CRITICAL ASSESSMENT HEE-YOUNG LEE THESIS PRESENTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY (THEOLOGY) PROMOTER: PROF. DR. R.M. BRITZ DEPARTMENT OF ECCLESIOLOGY FACULTY OF THEOLOGY UNIVERSITY OF THE FREE STATE NOVEMBER 2006 ACKNOWLEDGEMENT Hallelujah! Now this study is complete. A lot of time and effort was put into the work before it could be finished. Prayer, kindness, intellectual supervision and all kinds of support from my family, teachers, pastors, and colleagues are an integral part of this thesis. Without any one of them, this thesis could not have been produced. To begin with I want to give many thanks to God who led me to do this work and to finish it on time. Although there were various difficulties during the study, I was able to overcome those difficulties and to proceed with my studies by the grace of God. I confess that this work is nothing but a result of His lavish grace upon an unworthy sinner. I am deeply grateful to my supervisor, Professor Dr. Rudolph M. Britz who has sincerely and patiently promoted me up to now. His kind, intellectual and detailed supervision, which can be summarised as many hours of patient guidance, editorial scrutiny, and caring encouragement from beginning to end, went beyond what was simply required and provided the best form of guidance in my efforts. His precious advice; “Do not study ideologically. Let primary sources tell and let them guide your study!” was to be a valuable motto, especially considering my goal of being a church- historian. I believe unquestionably that it was God who led me to meet Professor Britz ii in order to complete this study successfully . I also have to thank Professor Pieter Coertzen who taught me during my M.Th course at the University of Stellenbosch. He did much to strengthen the foundations of my knowledge of church history. I should also express my gratitude to the librarians of University of the Free State and University of Stellenbosch; and to the staff in the Archive of the Dutch Reformed Church of South Africa for their kind assistance and finding useful materials for my study. I also give thanks to my friends, Andrew J. Grieve, who checked and corrected the English expression of this thesis from start to finish. I would also like to express my appreciation for the efforts of Dr. Sung-nam Kil, a Professor of the Korea Theological Seminary. He whole-heartedly instructed me spiritually and theologically and also supported me economically, even though he was also in need during his Sabbatical year in Stellenbosch, South Africa. I give thanks to Rev. Dr. Jae-soo Kim, a missionary of the Korean Presbyterian Church. He helped me much during my stay in Stellenbosch. Rev. Sung-kyu Byun and the Shinchon Presbyterian church; Rev. Ki-seok Cho and the Yeolbang Presbyterian church in Korea both helped me through prayer and with economic support during my study. I am much indebted to them. To Rev. Chin-tae Park and his family who are living in Bloemfontein, I am especially iii grateful. He and his family have whole-heartedly entertained me whenever I visited his house for my own affairs. To Rev. Young-dae Kim living in Somerset-west, I cannot help but give thanks. As my senior and colleague, he did not hesitate to encourage me whenever I was in trouble and depressed. Deep gratitude and thanks are due to my loving family who have provided me with prayer and financial support through the many years of my study. Especially, I am obligated to Sung-kyu Park, my brother in law, and sister Kyoung-ok who have whole- heartedly supported all my expenses throughout my study. They have always prayed to God for my study. In addition, to my nephew Jeong-hun and my niece Soo-jin, I want to give thanks, because they were with me during my study in Stellenbosch, and although they also, as students, had their own studies, they kindly helped me with prayer and encouragement. To my wife Su-kyoung, I sincerely give my thanks and love. She helped me without any hesitation and complaint, even under the grave economic situation we faced while she was with me in Stellenbosch. She was always ready to encourage me whenever I was depressed or experienced self-doubt. However, due to her father’s disease, she had to return to Korea with my three children in order to take care of him left alone, and had to see her loving father’s departure. Despite facing such adversity she never displayed her grief because she was afraid my studies might be interrupted. Finally to my son Ju-hoon, daughter Julie and last born son Ju-won, I sincerely give thanks. They needed me as children and babies from time to time. I should have been iv with them, but I was not able to for almost a year due to my studies. Despite this, they always telephonically encouraged me to finish my study. In loving memory of my father in law, deacon Jong-gil Yoo, who eagerly wanted me to be a good servant of His kingdom, and who left for His Home while I was studying in South Africa. November 2006 v DECLARATION I, the undersigned, declare that the thesis hereby submitted by me for the degree of Doctor of Philosophy at the University of the Free State is my own independent work and has not previously been submitted by me at another University/Faculty. I further more cede copyright of the thesis in favour of the University of the Free State. Signature: Hee-young Lee Date: 18 / November / 2006 vi ABSTRACT 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 vii 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. viii 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).
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