Call number
Publication
Nutley, NJ: The Craig Press, 1969.
Physical description
xii, 252 p.; 21 cm
Notes
CONTENTS:
Dedication.
Preface.
About the Author.
I. THE BACKGROUND AND ORIGIN OF COMMUNISM.
"The time will come when they will not endure sound doctrine," the Apostle Paul wrote to his young reader Timothy, concerning the apostasy of the world's last days. And truly, nowhere is this biblical prophecy more apparent than when we consider communism and its background."
A. Forerunners.
B. Marx and Engles: the formative years.
C. Marx and Engles: early writings.
D. Marx and Engles: mature writings.
E. Lenin: the formative years.
F. Marx and Engles: later writings.
G. Lenin: the rise to power.
H. Authority of the Marxist writings.
I. Summary.
II. COMMUNISM AND THE "ORIGIN" OF GOD.
"The fool hath said in his heart: 'There is no God'," wrote the Psalmist of old {Ps. 14:1]; yet the Marxists boldly make this assertion. Wrote Lenin, ". . . every idea of every God . . . is an unspeakable abomination. . ."
A. Positivistic natural scientific methodology.
B. Dogmatistical atheism.
C. Origin of the idea of God.
D. Self-creation and divinity of man.
E. Critique of above.
F. Summary.
G. Christian view of God.
III. COMMUNISM AND THE ORIGIN OF MATTER.
". . [the] things which are seen were not made of things which do appear," wrote the writer of the Epistle to the Hebrews, thus clearly indicating that visible matter did not appear from other visible matter, as the Marxists so incorrectly maintain; for if there really is no God and no kind of spiritual reality whatsoever, it is evident that all reality must be non-spiritual or material; that is to say, all must be matter.
A. Nature of matter.
B. Vulgar materialism.
C. Definition of matter as autodynamic.
D. Dialectical laws of matter.
E. Critique of above.
F. Summary.
G. Christian view of matter.
IV. COMMUNISM AND THE ORIGIN OF THE UNIVERSE.
In the beginning God created the heaven and the earth," proclaims the opening verse of the Christian Bible, thus clearly implying the existence or essence of the divine Creative Reality before that of the created reality of the universe. But Lenin, quoting Feuerback and Engels with approval, made a counter-proclamation: "the material, perceptible universe to which we ourselves belong is the only reality." Yet even if tis latter claim were true and provable—and it has been established above that this can hardly be the case, the question would still remain: how did this material and perceptible universe then begin?
A. The eternal flux.
B. Time and space.
C. Origin of universe.
D. Origin of earth.
E. Marxist geology.
F. Critique of above.
G. Summary.
H. Christian view of the universe.
V. COMMUNISM AND THE ORIGIN OF LIFE.
". . . the breath of the Almighty hath given me life," declared Job of old, but the Marxists insist that life came into being by spontaneous generation, even though, as Lenin declared, "natural science positively asserts that the earth once existed in a state in which no man or any other living creature existed or could have existed." Yet even if this latter unprovable and unbiblical declaration were true, it would of necessity still presuppose the question: What is life?
A. Definition of life.
B. Origin of life.
C. Development of genera.
D. Critique of above.
E. Darwinistic evolution.
F. Summary.
G. Christian view of life.
VI. COMMUNISM AND THE ORIGIN OF MAN.
"God created ma in His Own image," we are told on the first page of the Bible, but Marxism teaches that man evolved from an ape. In the last chapter it was seen how the Marxists held that life developed from protoplasm via innumerable non-cellular and cellular Protisa, which were differentiated into plants and animals and which then further developed into "classes, orders, families, genera, and species of animals; and finally mammals . . . and among these again finally that mammal in which nature attains consciousness of itself—man."
A. Origin of man.
B. Locality and personality of primordial man.
C. Physique and development of early man.
D. Essence of man.
E. Critique of above.
F. Summary.
G. Christian view of man.
VII. COMMUNISM AND THE ORIGIN OF LABOR.
"What profit hath a man of all his labour . . .?" asks the Preacher; and the Marxists would assure us that all the profits of labor should be shared communally. In chapter six, reference was made to Engles' pamphlet: "The Part Played by Labour in the Transition from Ape to Man." There Engles maintained that labor and speech were the two most essential stimuli under the influence of which the brain of the ape gradually changed into that of man, and that labor is "the characteristic difference between the troupes of monkeys and human sociey."
A. Determinative role of labor.
B. Premeditative nature of labor.
C. Teleological orientation of labor.
D. Concrete and technological nature of labor.
E. Division of labor.
F. Labor and human alienation.
G. Manual and mental labor.
H. Labor and production.
I. Labor and commodities.
J. Labor and value.
K. Labor and money.
L. Labor and private property.
M. Labor and surplus.
N. Labor and slavery.
O. Labor and urbanization.
P. Critique of above.
Q. Summary.
R. Christian view of labor.
VIII. COMMUNISM AND THE ORIGIN OF SOCIETY.
"Be fruitful and multiply, and replenish the earth, and subdue it." God instructed the first parents of all mankind in the world's first human society. But according to the Marxists, it was the labor of a band of sub-human apes that created all other human relationships, that created human society, whereas man, according to Marx, "is in the most literal sense a political animal (zoon politikon), not only a sociable animal, but an animal which can only individualize itself in society." — The meaning of the word "society" is indeed rather vague, but in this chapter we will use it as an omnibus term to comprehend every social category.
A. Origin and nature of the family.
B. Origin and nature of the nations.
C. Origin and nature of government.
D. Origin and nature of law.
E. Critique of above.
F. Summary.
G. Christian view of society.
IX. COMMUNISM AND THE ORIGIN OF RELIGION.
Man, according to the Bible, is essentially religious, and was "created in righteousness and true holiness." But according to the Marxists, man is essentially an irreligious animal.
A. Definition of religion.
B. Origin of religion.
C. Development of religion.
D. Religion as alienation.
E. Nature of religion.
F. Morality and religion.
G. Evaluation of religion.
H. Critique of above.
I. Summary.
J. Christian view of religion.
X. COMMUNISM AND THE ORIGIN OF KNOWLEDGE.
If early men distinguished themselves from all previously created earthly beings by their ability to think and to know that they know, then there is some truth in the well-known dictum of Engels that "the great basic question of all philosophy is that concerning thinking and being," even though we are further informed by the Bible that it is the Spirit or "inspiration of the Almighty [that] giveth them understanding." This brings us to the field of epistemology, a field in which Lenin was active. "Knowledge" was defined by Lenin as "the reflection of Nature on the part of man," and it is proposed to deal with the subject under the consecutive aspects of its origin, its nature, and its value.
A. Origin of knowledge.
B. Sensation and thought.
C. Mind and matter.
D. Nature of knowledge.
E. Value of knowledge.
F. Critique of above.
G. Summary.
H. Christian view of knowledge.
CONCLUSION.
. . . "Our conclusion, then, drawn up from the Christian viewpoint, is that a great chasm separates Marxism from Christian philosophy. Ontologically, Marxism denies the non-material and divine ground of all being; genesiologically, it is at variance with the essentially once-and-for-all historicity of the cosmos; anthropologically, it tends to obscure the essential uniqueness of man; epistemologically, it plays down the importance of the knowing subject; and axiologically, it blurs and ultimately leads to the obliteration of values. It is indeed nothing less than a naturalistic hodgepodge and a philosophical farce.
Communism versus creation. A fight to the finish. Which of the two will you believe in? Which will you serve: matter in dialectical motion, or the Lord God Omnipotent? In the words of Joshua of old: ". . .choose you this day whom ye will serve; . . .but as for me and my house, we will serve the LORD."—[p. 189]
EPILOGUE.
ABBREVIATIONS USED.
CHAPTER NOTES.
BIBLIOGRAPHY.
Dedication.
Preface.
About the Author.
I. THE BACKGROUND AND ORIGIN OF COMMUNISM.
"The time will come when they will not endure sound doctrine," the Apostle Paul wrote to his young reader Timothy, concerning the apostasy of the world's last days. And truly, nowhere is this biblical prophecy more apparent than when we consider communism and its background."
A. Forerunners.
B. Marx and Engles: the formative years.
C. Marx and Engles: early writings.
D. Marx and Engles: mature writings.
E. Lenin: the formative years.
F. Marx and Engles: later writings.
G. Lenin: the rise to power.
H. Authority of the Marxist writings.
I. Summary.
II. COMMUNISM AND THE "ORIGIN" OF GOD.
"The fool hath said in his heart: 'There is no God'," wrote the Psalmist of old {Ps. 14:1]; yet the Marxists boldly make this assertion. Wrote Lenin, ". . . every idea of every God . . . is an unspeakable abomination. . ."
A. Positivistic natural scientific methodology.
B. Dogmatistical atheism.
C. Origin of the idea of God.
D. Self-creation and divinity of man.
E. Critique of above.
F. Summary.
G. Christian view of God.
III. COMMUNISM AND THE ORIGIN OF MATTER.
". . [the] things which are seen were not made of things which do appear," wrote the writer of the Epistle to the Hebrews, thus clearly indicating that visible matter did not appear from other visible matter, as the Marxists so incorrectly maintain; for if there really is no God and no kind of spiritual reality whatsoever, it is evident that all reality must be non-spiritual or material; that is to say, all must be matter.
A. Nature of matter.
B. Vulgar materialism.
C. Definition of matter as autodynamic.
D. Dialectical laws of matter.
E. Critique of above.
F. Summary.
G. Christian view of matter.
IV. COMMUNISM AND THE ORIGIN OF THE UNIVERSE.
In the beginning God created the heaven and the earth," proclaims the opening verse of the Christian Bible, thus clearly implying the existence or essence of the divine Creative Reality before that of the created reality of the universe. But Lenin, quoting Feuerback and Engels with approval, made a counter-proclamation: "the material, perceptible universe to which we ourselves belong is the only reality." Yet even if tis latter claim were true and provable—and it has been established above that this can hardly be the case, the question would still remain: how did this material and perceptible universe then begin?
A. The eternal flux.
B. Time and space.
C. Origin of universe.
D. Origin of earth.
E. Marxist geology.
F. Critique of above.
G. Summary.
H. Christian view of the universe.
V. COMMUNISM AND THE ORIGIN OF LIFE.
". . . the breath of the Almighty hath given me life," declared Job of old, but the Marxists insist that life came into being by spontaneous generation, even though, as Lenin declared, "natural science positively asserts that the earth once existed in a state in which no man or any other living creature existed or could have existed." Yet even if this latter unprovable and unbiblical declaration were true, it would of necessity still presuppose the question: What is life?
A. Definition of life.
B. Origin of life.
C. Development of genera.
D. Critique of above.
E. Darwinistic evolution.
F. Summary.
G. Christian view of life.
VI. COMMUNISM AND THE ORIGIN OF MAN.
"God created ma in His Own image," we are told on the first page of the Bible, but Marxism teaches that man evolved from an ape. In the last chapter it was seen how the Marxists held that life developed from protoplasm via innumerable non-cellular and cellular Protisa, which were differentiated into plants and animals and which then further developed into "classes, orders, families, genera, and species of animals; and finally mammals . . . and among these again finally that mammal in which nature attains consciousness of itself—man."
A. Origin of man.
B. Locality and personality of primordial man.
C. Physique and development of early man.
D. Essence of man.
E. Critique of above.
F. Summary.
G. Christian view of man.
VII. COMMUNISM AND THE ORIGIN OF LABOR.
"What profit hath a man of all his labour . . .?" asks the Preacher; and the Marxists would assure us that all the profits of labor should be shared communally. In chapter six, reference was made to Engles' pamphlet: "The Part Played by Labour in the Transition from Ape to Man." There Engles maintained that labor and speech were the two most essential stimuli under the influence of which the brain of the ape gradually changed into that of man, and that labor is "the characteristic difference between the troupes of monkeys and human sociey."
A. Determinative role of labor.
B. Premeditative nature of labor.
C. Teleological orientation of labor.
D. Concrete and technological nature of labor.
E. Division of labor.
F. Labor and human alienation.
G. Manual and mental labor.
H. Labor and production.
I. Labor and commodities.
J. Labor and value.
K. Labor and money.
L. Labor and private property.
M. Labor and surplus.
N. Labor and slavery.
O. Labor and urbanization.
P. Critique of above.
Q. Summary.
R. Christian view of labor.
VIII. COMMUNISM AND THE ORIGIN OF SOCIETY.
"Be fruitful and multiply, and replenish the earth, and subdue it." God instructed the first parents of all mankind in the world's first human society. But according to the Marxists, it was the labor of a band of sub-human apes that created all other human relationships, that created human society, whereas man, according to Marx, "is in the most literal sense a political animal (zoon politikon), not only a sociable animal, but an animal which can only individualize itself in society." — The meaning of the word "society" is indeed rather vague, but in this chapter we will use it as an omnibus term to comprehend every social category.
A. Origin and nature of the family.
B. Origin and nature of the nations.
C. Origin and nature of government.
D. Origin and nature of law.
E. Critique of above.
F. Summary.
G. Christian view of society.
IX. COMMUNISM AND THE ORIGIN OF RELIGION.
Man, according to the Bible, is essentially religious, and was "created in righteousness and true holiness." But according to the Marxists, man is essentially an irreligious animal.
A. Definition of religion.
B. Origin of religion.
C. Development of religion.
D. Religion as alienation.
E. Nature of religion.
F. Morality and religion.
G. Evaluation of religion.
H. Critique of above.
I. Summary.
J. Christian view of religion.
X. COMMUNISM AND THE ORIGIN OF KNOWLEDGE.
If early men distinguished themselves from all previously created earthly beings by their ability to think and to know that they know, then there is some truth in the well-known dictum of Engels that "the great basic question of all philosophy is that concerning thinking and being," even though we are further informed by the Bible that it is the Spirit or "inspiration of the Almighty [that] giveth them understanding." This brings us to the field of epistemology, a field in which Lenin was active. "Knowledge" was defined by Lenin as "the reflection of Nature on the part of man," and it is proposed to deal with the subject under the consecutive aspects of its origin, its nature, and its value.
A. Origin of knowledge.
B. Sensation and thought.
C. Mind and matter.
D. Nature of knowledge.
E. Value of knowledge.
F. Critique of above.
G. Summary.
H. Christian view of knowledge.
CONCLUSION.
. . . "Our conclusion, then, drawn up from the Christian viewpoint, is that a great chasm separates Marxism from Christian philosophy. Ontologically, Marxism denies the non-material and divine ground of all being; genesiologically, it is at variance with the essentially once-and-for-all historicity of the cosmos; anthropologically, it tends to obscure the essential uniqueness of man; epistemologically, it plays down the importance of the knowing subject; and axiologically, it blurs and ultimately leads to the obliteration of values. It is indeed nothing less than a naturalistic hodgepodge and a philosophical farce.
Communism versus creation. A fight to the finish. Which of the two will you believe in? Which will you serve: matter in dialectical motion, or the Lord God Omnipotent? In the words of Joshua of old: ". . .choose you this day whom ye will serve; . . .but as for me and my house, we will serve the LORD."—[p. 189]
EPILOGUE.
ABBREVIATIONS USED.
CHAPTER NOTES.
BIBLIOGRAPHY.