Chapter 8 – The God of Hope

This chapter although shorter than many of the others, is for me the central message of the whole book, the idea the eschatological hope has to be focused on a God that cares for all his creation in instrumental in the whole Christian message.
Karl Barth said :-
“ Christianity that is not entirely and altogether eschatology has entirely and altogether nothing to do with Christ “
I agree with this statement fully eschatology is Christianity the resurrection of Christ points towards the hope of our own resurrection.
This chapter was the best I have read so far in Polkinghorne’s work it points towards Gods love for each individual of his creation, a powerful and active God that doesn’t simply hold creation in order but interacts with it’s history.
Polkinghorne goes on to examine Forgiveness and joy and the role that these involve in the idea of Hope. He suggests that Hope must involve the redemption of the past as well as a promised fulfilment in the future.
Forgiveness is a complex and difficult subject and Polkinghorne does a good job of simplifying it to fit in with eschatological hope and suggesting that without forgiveness there can be no redemption of the past. God’s forgiveness comes to us through the cross of Christ. This forgiveness Polkinghorne suggests, frees us from the shackles with which we have enslaved ourselves. He suggests that equally important to our liberation is the forgiveness that we give to others.
When referring to Joy Polkinghorne uses the words of MiroSlav Volf
“Joy lives from the movement in time qualified by the unperturbed peace between past and future in all presents”
These thoughts Polkinghorne suggests are summed up in the prayer of John Donne :-
“Bring us, O Lord, at our last awakening into the house and gate of Heaven, to enter that gate and dwell in that house, where there shall be no darkness nor dazzling, but one equal light; no noise nor silence, but one equal music; no fears or hopes, but one equal possession; no ends or beginnings, but one equal eternity; in the habitation of the glory and dominion, world without end.”
Polkinghorne then shifts his attentions to the realisation of eschatology questioning whether there is a need for a ”last awakening”. Kathryn Tanner suggests that realised eschatology exists in the present moment and that its ultimate quality lies in its character of being this life lived in relationship with God. She suggests eschatology parallels Gods unfolding creative purposes through evolution of the universe. She suggests that attaining a life lived with God now not in some future state of blessedness beyond death is what is important.
Although I agree with this to a certain degree believing that from our initial acceptance of God our new life begins there is still place I think for eschatological hope and this view is shared by Polkinghorne.
The chapter ends by looking at the sacramental life of the church and how this reflects eschatological hope through sacraments such as Holy Communion and baptism.
Polkinghornes closing words on this topic state “ Eschatological hope is that nothing of good will ever be lost to the lord. That thought in itself is enough to rebut a kind of other worldly piety that neglects the ethical demands of the present. It assures us that our strivings for the attainment of good within the course of present history are never wasted but will bear everlasting fruit.