Hierdie inleidende, oorsigtelike artikel is die derde in ’n reeks van drie in hierdie tydskrif. Die kort trilogie beoog om die grondleggers van ’n Christelike filosofie, naamlik D.H.Th. Vollenhoven (1892–1978), H.G. Stoker (1899–1993) en H. Dooyeweerd (1894–1977) bekend te stel. In hierdie bydrae word gepoog om die hooftrekke van Dooyeweerd se komplekse filosofiese ontwikkelingsgang te rekonstrueer met behulp van sy Nederlandse kollega, Vollenhoven, se probleem-historiese metode van wysgerige historiografie. Ter inleiding word belangrike agtergrondinligting oor hierdie internasionaal erkende Christelike denker gegee. Daar word ook daarop gewys dat Dooyeweerd en Vollenhoven aan die begin (1918–1922) dieselfde filosofiese standpunt (wat deur Vollenhoven ontwerp is) gehuldig het. Mettertyd het hulle filosofiese paaie egter verskillend ontwikkel en groot verskille het in hulle konsepsies ontstaan. In die tweede gedeelte word eerstens daarop gewys dat Vollenhoven asook verskeie van sy leerlinge lank tevore reeds monargianistiese tendense by Dooyeweerd vermoed het. Sedert 2010 suggereer navorsing dat Dooyeweerd se filosofie oor ’n periode van ongeveer 50 jaar deur ten minste die volgende drie verskillende fases ontwikkel het: 1918–1922 (kritiese realisme), 1923–1928 (semimistiek) en 1929–1977 (monistiese monargianisme). Met hierdie indeling as hipotese word daarna verskillende moontlike invloede op Dooyeweerd van binne die eie geesgenootlike kring sowel as daarbuite nagegaan. Laastens word enkele van sy uitstaande bydraes uitgelig. Op grond van ’n terugblik van al drie die bydraes in hierdie reeks, word ten slotte enkele opmerkings ten opsigte van die pad vorentoe gemaak.This introductory overview is the third in a series of three in this journal. The aim of this trilogy is to introduce the founders of a Christian philosophy, viz. D.H.Th. Vollenhoven (1892–1978), H.G. Stoker (1899–1993) and H. Dooyeweerd (1994–1977) to the readers. The present article tries to reconstruct the contours of the complex philosophical development of Dooyeweerd by employing the problem-historical method of philosophical historiography of his colleague, Vollenhoven. The introduction provides important background information about this internationally acclaimed scholar. It is indicated that at the emergence of a reformational philosophy (1918–1922) these two thinkers shared a viewpoint mainly developed by Vollenhoven. Afterwards, however, their philosophical journeys developed in different directions, distinct from each other. A second section of the article draws attention to the fact that since long ago Vollenhoven and some of his followers suspected monarchian tendencies in Dooyeweerd’s thinking. Since 2010 new research suggests that his philosophy developed during a period of about 50 years through at least the following three phases: 1918–1922 (critical realism), 1923–1928 (semi-mysticism) and 1929–1977 (monistic monarchianism). This hypothesis about Dooyeweerd’s philosophical development enables a next (third) step, viz. to trace the possible internal influences (from his like-minded predecessors) as well as external (secular) ones on the formation of his thought. A following (fourth) part provides a few highlights of his contribution to Christian scholarship. Finally, in retrospection on all three articles, this contribution is concluded with a few remarks about the road ahead.