I think that this article can serve as a good introduction to his thought, especially Part 1. But the article is worth reading by those who think they are familiar with his thought, because Dooyeweerd's ideas seem to be more clearly and succinctly expressed in this article than in his other writings. In particular, it clearly expresses Dooyeweerd’s emphasis of the importance of the experience of our supratemporal selfhood, and the relation of that experience to theoretical thought.Glenn has also made available his translations of Dooyeweerd's and Vollenhoven's responses to the Curators of the VU:
In 1937, both Dooyeweerd and Vollenhoven were asked by the Curators of the Vrije Universiteit to respond to accusations about their philosophy which had been made by the theologian Valentin Hepp in a series of brochures he published entitled Dreigende Deformatie [Threatening Deformation]. The Responses by Dooyeweerd and Vollenhoven are essential to understanding their respective philosophies, and their views on how they fit into the Reformed tradition. In view of the fact that the church expelled Geelkerken in 1926 for denying the literal account of the fall, it is surprising that Hepp accuses Vollenhoven and Dooyeweerd of being "Biblicistic."It is interesting to compare their Responses. Vollenhoven is much more exegetical. Dooyeweerd emphasizes the importance of our supratemporal heart, as distinct from how our faith is temporally expressed. He says he is not bound by the words "rational soul" or "substance" where they appear in the Westminster Confesson or in the Confessio Helvetica Posterior. He says that he is bound only by the Dutch Confessions of Faith. Even more surprisingly, he says that even if these words were in the Dutch Confessions, he would not regard himself as being bound by them. He takes this anti-exegetical approach to his reading of Scripture, where he says that the issue of the existence of the supratemporal heart and even the meaning of 'sin' are not to be decided on exegetical grounds. This is as theological as Dooyeweerd gets. See Dooyeweerd and Vollenhoven: Responses to the Curators (1937-38).