11:14 says that the patriarchs sought a city. Hebrews 11:16 declares they were not thinking <strong>of</strong> thefatherland which they had left. But now, they were longing for a better country, i.e. a heavenly one."Here, we do not read that they longed for heaven as a fatherland. Instead, we read that they longedfor a heavenly fatherland -- namely a fatherland determined by, and given from, heaven: an earthlyfatherland given from heaven; an earthly fatherland <strong>of</strong> heavenly character!"In addition, the contrast is not between Ur the deserted fatherland plus Canaan as the lesserpromised land -- versus heaven as a better fatherland. No! <strong>The</strong> contrast is rather between leaving Uras a lesser fatherland deserving to be deserted, versus the promised land <strong>of</strong> Canaan here on earth.That latter in turn was <strong>of</strong> course a picture <strong>of</strong> the new heaven and the new earth <strong>of</strong> the thenmessianicfuture -- the fulfilment <strong>of</strong> Canaan, when heaven comes down to earth and when theearthly Canaan and the heavenly Canaan will be one!"Now we are only threatened by a horizontalisation <strong>of</strong> Canaan -- if it is described as a fatherlandbetter than the one to come after death, or if one stops only at the earthly Canaan. <strong>The</strong>n, <strong>of</strong> course,there will [quite rightly] be an immediate reaction -- to refer to heaven as being a still betterfatherland than the earthly Canaan."But we are also threatened by a pietistic distortion <strong>of</strong> the Gospel -- which practically denies God asCreator, and denies the goodness <strong>of</strong> the earthly Canaan. As a result <strong>of</strong> this kind <strong>of</strong> distorted pietisticspiritualisation -- which ignores the history <strong>of</strong> salvation -- the Old Testament is obscured. Peoplethen know no better than to use terms like 'external' and 'earthly' and 'national' to characterise theunderestimated gift <strong>of</strong> the earthly Canaan."Here in the Bible, however -- as too in respect <strong>of</strong> Jerusalem -- we should never docetically pictureCanaan as simply being earthly. For heaven is included in the gift <strong>of</strong> the earthly Canaan -- just asthe vine and the fig-tree are included when spoken <strong>of</strong> in regard to the Messiah and His comingkingdom in Micah 4."<strong>The</strong> geographical Jerusalem and the geographical Canaan were on the same line as the newJerusalem and the new earth which we are still expecting. Precisely because we have our rights, wealso have our duties -- politics in respect <strong>of</strong> our nations, and culture too in the broadest sense <strong>of</strong> theword. We must not play down 'the land which the Lord thy God giveth thee' <strong>of</strong> Exodus 20 andEphesians 6 -- as if it were merely an earthly blessing!"After Christ's ascension, no change has occurred in the attitude <strong>of</strong> the Church to earthly life. Itregards earthly life as being the same blessing it was in Old Testament times. <strong>The</strong>re is, at least, nochange in the sense that the outlook <strong>of</strong> the New Testament Church is now -- after Christ's ascension-- more directed towards that [pie-in-the-sky by-and-by] misinterpretation <strong>of</strong> Colossians 3:1-2's'Seek the things above where Jesus is.' For such a 'Platonic' misinterpretation conveniently ignoresverse 18, which describes the things that are above -- namely: 'husbands love your wives,' etc."Even under the Old Covenant, the outlook was directed also toward the Messianic Age. Evenunder the New Covenant one must still live according to the words <strong>of</strong> the great Christian theologianHondius: 'Look downward and think upward!' Even under the New Covenant, the land has beengiven to the children <strong>of</strong> men. But the citizens <strong>of</strong> God's kingdom must fulfil their tasks consciously-- and fully!"<strong>The</strong>y are to do so "not with the attitude that they are living at the end <strong>of</strong> the ages -- but to do sorather by executing the mandates <strong>of</strong> Genesis 1:28 and Matthew 28:19 (the mandates <strong>of</strong> theirheavenly Lord and Saviour)." As van der Waal's mentor Klaas Schilder said in Holland during
World War II when he was hiding from the Nazi oppression: "De schuilkelder uit; het uniformaan!" ("Get out <strong>of</strong> hiding, and put on your uniform!")Van der Waal also approves <strong>of</strong> Schilder's statement that gasoline, rather than incense, is an explicittheme <strong>of</strong> the Bible. Van der Waal himself then goes on to add: "Nothing is being absolutised here.For here there is only fear and trembling before the God Who tells me that what God hath joinedtogether -- gasoline and incense; prayer and utilisation -- let no man put asunder!" And again (saysSchilder): 'what God hath cleansed (gasoline) -- call not thou common!'"Let us beware lest texts and terms wrenched out <strong>of</strong> their contexts by pietists, should ever bring usbefore the false dilemma: Christ or culture. It is not Christ or culture; nor even Christ and culture.It is Christ's culture! On the pietist's road <strong>of</strong> the pilgrim's progress to eternity, the cultural mandatedies. <strong>The</strong>re, people no longer know how to do anything meaningful with their riches. <strong>The</strong>re, theystand not knowing what to say before today's challenging problems." For pietism is whatRushdoony rightly calls: the doctrine <strong>of</strong> cultural irrelevance."I shall never forget," says van der Waal, "a conversation I had with an old gardener about potplants.We were discussing the point that was made against the cultural mandate by the pietistic Dr.Douma in his doctoral dissertation -- a work which the gardener had read three times. Is it so thatwe only have a modest cultural task? Are we really only strangers and pilgrims here on earth?"<strong>The</strong> gardener said, 'Dr. van der Waal, I am more that 75 years old. I really don't need to workanymore. Do you think' -- and here the gardener's hand swept over his beautiful bromelias,begonias, delicious monsters and other treasures <strong>of</strong> the plant-world in his hot house -- 'Do you think[or does Douma think!] that I work with these plants today, just to earn a living? No! I do it toglorify my Creator!'"
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THE CHRISTIAN AFRIKANERSA Brief His
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God richly bless the following lect
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There have always been, and always
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But the only one they both appeal t
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Now Zuidema was a very great Dutch
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Dutch churches at the Synod of Dord
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station -- to help the Dutch ships
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It is a country dedicated to freedo
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1760 -- there was more and more dis
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with the Dutch. Many moved farther
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said: "The British have placed our
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financed by White money. It is buil
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Famous Boer Generals, left to right
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Three: Unannihilated: the Resurrect
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(who had arrived in the country onl
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of success.I may add that White Sou
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General Beyers felt that those text
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Balfour Declaration. The gist of it
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Africa; treks on into the land both
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Four: The Eschatology of Victory in
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