THE CHRISTIAN AFRIKANERS - The Works of F. N. Lee

As the text tells us: "Let us build a tower and a city, lest we be scattered over the face of the earth!"But God had purposed to scatter them. So He came down and twisted their tongues, acceleratingthe process of the development of languages which I think would have developed in any case. ThenHe drove them apart from one another, into the various different areas of the world.In Deut. 32:8, Afrikaner Calvinists will tell you, it specifically states that when God divided thenations He did so according to the number of the tribes of Israel. In other words, the segregation ofthe nations by God into the different tribes and nations, took place so as to promote the expansionof the covenant people.They, of course -- since the "Great Commission" of our Lord Jesus -- are now an internationalcovenant people. Yet even on the Day of Pentecost, this process of multiculturalism was notreversed. For Pentecost is not the opposite of the tower of Babel -- as the liberals allege.If it were, what would have happened at Pentecost is that every one would have spoken in the samelanguage -- possibly in Hebrew. There would then have been a return to the monolingual situationwhich existed in the world before Babel. But instead, we find at Pentecost a sanctification of thecultural differences -- and a maintenance and a further development and a christianisation and anenrichment of them! Compare too Jeremiah 13:23 with Acts 8:27f.So Pentecost, far from being a return to Babel, is a mighty push forward of the cultures of theworld -- toward their ultimate goal prior to the second coming and especially on the new earththereafter. Revelation 21:24-26. Then the nations of them that are saved, shall bring the honour andthe glory of the nations into the city of God on the new earth -- in terms of Christ's "GreatCommission", which was linked to the cultural mandate, to go forth into all the world.Nations as nations are thus to be turned into Christ's disciples -- and to be taught to becomeChristian nations. They are thus to maintain their God-given nationhood -- and in that way toobserve all things whatsoever Christ, the Second Person of the Trinity, had ever commanded.Well, so much for the theology of the basically Calvinistic Afrikaner approach to race relations. Ofcourse, this does not imply that Whites are superior to Blacks -- nor vice-versa. They are allformally equal -- the one and the many! -- equal, but different. In spite of their many to-besanctifieddifferences, they all descend from Adam -- and all are being saved only by the one bloodof the Second Adam.Of course at this particular time in history, by no means anything like most and still less all nationsin the world have yet become christianised to the extent that other nations have so far beenchristianised. The Afrikaner has been much more christianised at this stage of his development thanhave, for example, the Zulus (a Black nation in Africa). Indeed, even the Afrikaner nation needs tobe much more greatly christianised in the future than it has been up to this stage.It is the disparities at the various stages of christianisation of the nations which, of course, createsome of the tensions. This is so not only in South Africa, but throughout the world. Indeed, this isseen especially in those countries where disparate cultural groups of people coexist alongside ofone another.Well now, in 1658 -- just six years after the arrival of the first White colonists -- a fence waserected between where the Whites were staying and the yellow-skinned Hottentot tribes werestaying (on the other side of the fence). From 1660 through 1760, Indonesian slaves were importedby the Dutch. No African Blacks were ever enslaved by African Whites. Indeed, no Blacks were