Page 291 - Through New Eyes

NOTES TO PAGES 30-45 293

of symbolism, all modern religious anthropological studies are written from the
standpoint that religio-symbolic worldview structures are man-made, either by
particular men and traditions, or arising out of a human collective unconscious
of one sort or another.
2. On the equal importance of both approaches, see the remarks of John M.
Frame, The Doctrine of the Knowledge of God (Phillipsburg, NJ: Presbyterian and
Reformed Pub. Co., 1987), especially pp. 207-212.
3. See the useful discussion in Louis Berkhof, Systematic Theology, 4th ed. (Grand
Rapids: Eerdmans, 1949), p. 89.
4. Herman Bavinck, The Doctrine of God, trans. William Hendriksen (Edinburgh:
The Banner of Truth Trust, [1918] 1977), p. 94.
5. See Bavinck’s discussion of this, p. 92.
6. My own discussion is in Jordan, The Sociology of the Church (Tyler, TX: Geneva
Ministries, 1986), pp. 33-49.
7. Fascinating studies in the power of dress and symbol can be found in the works
of Tom Wolfe, especially The Kandy-Kolored Tangerine-Flake Streamline Baby
(1965), The Pump Howe Gang (1968), Radical Chic and Mau-Mauing the Flak Catch-
ers (1970), and In Our Time (1980).
8. In a way what has happened with the U.S. Constitution, and with the West-
minster Confession, is that their value as symbols has changed. Originally it
was the content of these documents that was their primary value. The power of
their contents has diminished over time, however. At the same time, with age
they have become symbols in another sense, functioning like flags or banners,
or security blankets. To put it another way, they have moved from being pri-
marily verbal symbols to being to a considerable extent non-verbal symbols.
People are loyal to the Constitution, but most have little idea what it says.
9. Further thoughts along these lines can be found in James B. Jordan, “Church
Music in Chaos: in Jordan, ed., The Reconstruction of the Church. Christianity &
Civilization No. 4 (Tyler, TX: Geneva Ministries, 1985), pp. 241-265.

Chapter 4 – The World as God’s House

1. The word “heaven” only occurs in the dual in Hebrew, and so there is no impli-
cation in Genesis 1:1 of more than one heaven at this point. In other words, “the
heavens” is the same as “heaven.”
2. Meredith G. Kline, Images of the Spirit (Grand Rapids: Baker, 1980), p. 17.
Kline’s entire book deals with this matter, one way or another.
3. Ibid., especially chap. 2.
4. See James B. Jordan, The Sociology of the Church (Tyler, TX: Geneva Ministries,
1986), pp. 32, 279 f.; and David Chilton, Days of Vmgeance: An Exposition of the
Book of Revelation (Fort Worth, TX: Dominion Press, 1987).
5. Kline, pp. 13-26.
6. Ibid., p. 20.
7. Meredith G. Kline, Kingdom Prologue, 3 vols. (by the author, 1981; available
from Gordon-Conwell Theological Seminary, South Hamilton, MA) 1:49. For
extended discussion, see Kline, Images, chap. 1; and David Chilton, Paradise
Restored (Ft. Worth, TX: Dominion Press, 1985), chap. 7.
8. Kline states that “the Glory-Spirit provided a preview of the finished creation-
structure, for this theophanic Spirit-formation was a divine paradigm as well as a
divine power for the work of creation. Cosmos and man alike were to be formed
after this archetypal temple pattern in the heavens .“ Kingdom Prologue 1:49.