14
fulfilment rather than transient coming-to-be."
63
It is in the eschatological question that Polkinghorne feels most strongly the need to turn to Scripture, for
"eschatology is particularly dependent on the imaginative power of symbol for the framing of its discourse as it
seeks to speak of ,,what eye has not seen and ear has not heard. . . . Refusal to make use of this resource would be a
severe impoverishment."
64
Polkinghorne sees significant linkages in Scripture between creation and Christology,
between eschatology and resurrection. He states: "The equally necessary continuity between the old and new
creations lies in the fact that the latter is the redeemed transform of the former. The pattern for this is the
resurrection of Christ where . . . the Lords risen body is the eschatological transform of his dead body. This implies
that the new creation does not arise from a radically novel creative act ex nihilo, but as a redemptive act ex vetere,
out of the old."
65
Polkinghorne sees two important consequences flowing from this understanding. First, there is "the
pressing question of why the Creator brought into being this vale of tears if it is the case that God can eventually
create a world that is free from suffering."
66
His answer to this question is that "Gods total creative intent is seen to
be intrinsically a two-step process: first the old creation, allowed to explore and realise its potentiality at some
metaphysical distance from its Creator; then the redeemed new creation which, through the Cosmic Christ, is
brought into a freely embraced and intimate relationship with the life of God."
67
The second consequence that Polkinghorne sees is the clear establishment of the value of the old creation,
"since it affords the raw material for eschatological transformation into the new creation"
68
and thus a need for care
of this present worlds environment.
63
Ibid., 16.
64
Ibid., 54.
65
Ibid., 116.
66
Ibid.
67
Ibid.
68
Ibid.