PART THREE CRITICAL SECTION 3
Chapter XX CRITIQUE OF COMMUNIST ESCHATOLOGY OF HISTORY 4
Chapter XXI CRITIQUE OF COMMUNIST ESCHATOLOGY OF LABOR 17
Chapter XXII CRITIQUE OF COMMUNIST ESCHATOLOGY OF VALUE 25
Chapter XXIII CRITIQUE OF COMMUNIST ESCHATOLOGY OF PROPERTY 31
Chapter XXIV CRITIQUE OF COMMUNIST ESCHATOLOGY OF CLASS 37
Chapter XXV CRITIQUE OF COMMUNIST ESCHATOLOGY OF THE FAMILY 43
Chapter XXVI CRITIQUE OF COMMUNIST ESCHATOLOGY OF EDUCATION 51
Chapter XXVII CRITIQUE OF COMMUNIST ESCHATOLOGY OF MORALITY 60
Chapter XXVIII CRITIQUE OF COMMUNIST ESCHATOLOGY OF LAW 66
Chapter XXIX CRITIQUE OF COMMUNIST ESCHATOLOGY OF THE STATE 71
Chapter XXX CRITIQUE OF COMMUNIST ESCHATOLOGY OF NATIONALITY 80
Chapter XXXI CRITIQUE OF COMMUNIST ESCHATOLOGY OF THE ARTS 87
Chapter XXXII CRITIQUE OF COMMUNIST ESCHATOLOGY OF SCIENCE 92
Chapter XXXIII CRITIQUE OF COMMUNIST ESCHATOLOGY OF RELIGION 101
Chapter XXXIV CONCLUSIONS ABOUT COMMUNIST ESCHATOLOGY 108
SHORT SUMMARY 116
THE CHRISTIAN MANIFESTO OF 1984 119
"After a period of extreme individualism, modern society is now threatened by a communistic universalism which seeks to realize a totalitarian community of mankind by means of the State's power, although in its ideology the State is completely depreciated. More than a third of the human race is delivered to the political power of this totalitarian ideology. Western democracy is in fear of this tremendous adversary and seeks to defend itself by an international integration of its military forces. Nevertheless, by military means alone the freedom of man is not to be protected. It should not be forgotten that communism in its Marxian and Bolshevist sense is primarily a spiritual power, a secularized eschatological faith in the final liberation of mankind in a future classless society. It should be borne in mind that, viewed from this spiritual background, it has originated in the dialectical process in which Western thought has been involved since the religious Humanist basic motive of nature and freedom began to reveal its driving power in Western history. And the historical rise of Humanism was closely connected with the dialectical process in which Christian thought was involved by the introduction of the dualist scholastic basic motive of nature and grace."
– Dooyeweerd: A New Critique of Theoretical Thought (1957)
In Part One, the HISTORICAL SECTION, we gave a communist's view of the development of communism from the first appearance of man and his "primitive communism" right down to the advent of Russian socialism in 1917 and the current preparations especially in the Soviet Union for the transition to future communism. And in Part Two, the DOCTRINAL SECTION, we gave a communist's view of the origin, alienation, and especially the future destination, of: labor, value, property, class, the family, education, morality, law, the state, nationality, art, science and religion.
In this final and CRITICAL SECTION, we shall give a Christian philosophical analysis of the essential trustworthiness of the above-mentioned communist views.
In the next chapter (ch. 20), we shall give a critique of the communist view of history as expounded in Part One above. This will be followed by a critique of the communist view of each of the subjects expounded in Part Two above. Thus, after chapter twenty, we will present successive critiques of the communist views of labor (eb. 21), of value (ch. 22), of property (ch. 23), of class (ch. 24), of the family (ch. 25), of education (ch. 26), of morality (ch. 27), of law (ch. 28), of the state (ch. 29), of nationality (ch. 30), of art (ch. 31), of science (ch. 32), and of religion (ch. 33).
Each of these chapters will be constructed on a similar pattern. First, we will discuss the partial credibility of the communist view of the topic concerned – the communist's partially correct insight into actual states of affairs (wherever such insight is partially correct) will be honestly acknowledged. Second, this will be followed by a discussion of the theoretical contradictions present in the total communist view of the topic concerned – attention will be drawn to communist statements discussed in the relevant chapter (2 through 19) above which are apparently not to be reconciled with one another. Third, we shall point to the practical problems encountered as soon as the attempt is made to implement the theoretical views of communist eschatology – here reference will particularly be made to the failures of the Soviet regime to implement the relevant part of the communist eschatological program under current socialism, wherever such failures are in our opinion contrary to the pre-revolutionary Marxist-Leninist expectations. Fourthly, we shall give a transcendental critique of the topic concerned – we shall point to apparent states of affairs in and surrounding the particular topic, which the communist explanation is inadequate to account for. Fifthly, we shall discuss the religious nature of the communist explanation – where we shall seek to show that the latter is inadequate precisely on account of pre-theoretical (i.e., religious) considerations which lay hold of the heart of the communist theoreticians and which even prejudice them from giving a comprehensive and / or consistent account of the topic concerned. Sixthly, we shall give a Christian philosophical view of the topic concerned, and seek to demonstrate how it gives a much more satisfactory account thereof than does the communist view. And seventhly, we shall summarize the aforegoing findings.