Communist Eschatology: A Christian Philosophical Analysis of the Post-Capitalistic Views of Marx, Engels and Lenin – Part 3

Lastly, we oudined our own Christian philosophical view of history (grounded in the dominion charter and dynamically centered in the Great Commission) as a viable and far more satisfactory alternative to the Marxist view, and saw that, unlike Marxism, it has: an open eye for all the states of affairs in the universe; a dynamic cultural optimism regarding the future; the capacity to learn from non-Christian philosophies of history; an acceptable account of all past history; a balanced and dynamic program for a better future in continuity with the useful traditions of the past; and the knowledge that Christ, the Lord of history, will, in the words of His Great Commission, be with His children down through the future "even unto the end of the world," even unto the new Jerusalem.

So the Christian and the Marxist views of history are diametrically opposed to one another at nearly every point. The Christian confesses the Triune God as the Author of history-the Marxist denies Him in favor of at least four mutually contradictory dialectical laws. Christian history regards man as a free agent normatively governed by a God-directed harmony of various kinds of laws-to Marxist history man's development is determined by the historicistic operation of bistomat in terms of the rigid dialectical laws of diamat. To Christianity, history is ultimately linear and progressive-to Marxism, it is ultimately cyclical and repristinative. To Christianity, history embraces the whole world and every century-to Marxism, it is largely early nineteenth-century Western European history; to Christianity, history is normative, verifiable, and (by virtue of God's Word revelation) predictable-to Marxism, history is all~determinative and (because dialectical) unveriflable and ultimately unpredictable. For the Christian is open to history as a comprehensive account of what constitutes an important part of God's dealings with men; whereas the Marxist is closed to history as such and bigotedly accepts as "historical" merely what suits him in terms of his narrow economistico-materialistic twisted religious outlook.

For to the Marxist, "history is about the most cruel of all goddesses, and she leads her triumphal car over heaps of corpses" (Engels) ;"" whereas to the Christian, as Groen van Prinsterer remarked,-"' history is "the flaming writ of the Holy God."

The Christian view of history, then, is irreconcilable with the Marxist view, in that it is trinicentric, ultimately linear, normative, progressive. predictable, and directed from, through, and toward-the Triune God.

"Art Thou not from everlasting, 0 LORD, my God, mine Holy One? We shall not die. 0 LORD, Thou has ordained them for judgment; and, 0 mighty God, Thou hast established them for correction.  . . For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea" (Hab. 1:12; 2:14).

"The whole creation groaneth and travaileth in pain together until now. . . . Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God" (Rom. 8:22,21).

 

Chapter XXI

CRITIQUE OF COMMUNIST ESCIIATOLOGY OF LABOR

"For Marx, man is essentially labor     The division of labor is thus for Marx the riddle of history, the fall into sin of economic history. Man only again becomes truly human when, by the destruction of the existing social order; the kingdom of freedom arrives, in which man is free 'to do this today, and that tomorrow.' This will correspond to happiness. For the true essence of man is 'pure' labor."

– Wurth: Chrktia,i Life i,i Sociel)' (1950)

Dialectical materialism (Communism) is an attempt, using Hegel's dialectical principle, to find a philosophical foundation for communist theory. All cultural phenomena are products of the economic structure, and the latter is determined by production relationships. Hegel's formula ran that the thesis always produced the antithesis, and that the synthesis was born from this struggle. In the same way, from the struggle between the capitalists who control the means of production on the one hand, and the suppressed working class on the other band, the class-less society will finally arise.

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