Calvin Kline

The play on words in the title refers to clothes designer Calvin Klein of course, but I'm talking about John Calvin and Meredith Kline.

Calvin and Kline both think in the language of cosmoses. This is what makes them stand out.

Covenent Theology itself is a 'language of cosmoses' approach to seeing all of the Old and New Testaments. So by default really any theologian with an ability to describe Covenant Theology and be insightful with it will at least verge on the edge of thinking and writing in the language of cosmoses. Kline is explicit with it though.

Calvin differently. Calvin is Calvin because he explains the basics of biblical doctrine itself in a language that verges on language of cosmoses. He doesn't elucidate Covenant Theology itself (Herman Witsius is the source for that), but he is operating within its language as he explains and describes and elucidates the basics of biblical doctrine.

Kline's Glory In Our Midst is an extraordinary book (as is his Images of the Spirit and Kingdom Prologue).

Even if you don't yet understand theology, and Covenant Theology in particular, you can get alot from reading Kline's books. His writing is so evocative. Just going through the table of contents of each and reading sections that catch your interest is worth the effort. At least you can see just how much is going on in Scripture that is not so easy to see without effort. And what you see is the supernatural and epic aspects of the Bible. His topics focus on what we all want to know more about. The charismatic subject matter that systematic theologians often avoid for various reasons (because they don't want to speculate; but Kline is unique in that he doesn't need to speculate because he has tapped into interpretive veins and has done it well-within orthodox boundaries).

The language of the Work (and increase of level of being) enables one to see more in the Oracles of God (Word of God), but the language of cosmoses is a higher language and it would follow that it would be present in the Word of God, and that understanding the Word of God would lead in the direction of the language of cosmoses. Or, I mean, that it - the Bible - would be a supreme subject to use the language of cosmoses to see.

The language of cosmoses has to be seen as a function, i.e. something you do; but it all intersects with the language of the Bible and the acquisitions-to-being that the Faith involves, like faith itself. I.e. higher centers (and higher functions) is in the same category as faith itself. ('Acquisitions-to-being'? Did I write that? You know what I mean... [I'm becoming a German philosopher!!]) Along those lines, Kline really has to make an effort to find new language (and actually has to coin new terms) to describe what he finds in his exegetical discoverings...

But, basically, this: Calvin (Institutes of the Christian Religion) is unique for systematic theology itself (it's like reading an artist and philosopher-king rather than merely a theologian). Then, for Covenant Theology itself Herman Witsius' Economy of the Covenants Between God and Man is the complete work (though I learned Covenant Theology from a thousand different sources, Packer's famous intro being not the least, and Vos' Doctrine of the Covenant in Reformed Theology; but that is all advanced theology. Then, for the really wild Covenant Theology insights Meredith Kline's works).

It all has to do with Work development in the area of the language of cosmoses and objective understanding. Work effort and understanding pushes you toward the Bible, it just does. And from there you get pushed (or drawn) towards Covenant Theology (which is Calvinism, or, Reformed Theology). But all along the languages you have to learn and be able to use are the language of the Work and the language of cosmoses. It is all Man #123 - #4 - #567 development. The key and the common thread is the Work...