“There is the earnest preaching of righteousness, temperance, and judgment to come; the development of the guilt of man, the grace of God, the love of Christ, the mystery of the Cross, sin pardoning mercy, adoption into the family of God, with the unction of the hope of the resurrection to everlasting life, of the new earth and the new heavens, &c., &c. These are the soul-stirring, the soul-subduing, the soul-transforming themes of the gospel of the grace of God.”
Alexander Campbell (1865)
Eschatology, epitomized in the idea of “new creation,” is not so much about what happens last and the order in which it happens as much as it is about the future that is already present and at work in the world.
Creation is good, but new creation is better. The creation, though it retains its inherent goodness, is presently frustrated because it is bound over to corruption. It awaits something better; it awaits a glorious liberation. The present bondage will pass away even as the creation itself is gloriously transfigured when the new heavens and new earth appear.
As the present form of the world is even now passing away, the new creation is already present. The children of God experience the first fruits of the new creation through the presence of the Spirit who transforms them from glory to glory. By this the children of God are new creatures renewed in the image of their Creator. Yet the children of God, along with the creation itself, groan for full adoption through the redemption of their bodies. This new humanity, already present by the Spirit through sanctification, will fully appear in the resurrection.
New humanity is grounded in the new human, Jesus the Messiah. The glorified Lord is new creation. He reversed the curse under which creation groans as the kingdom broke into the world through his ministry in the power of the Spirit. He transformed death as the firstborn from the dead by the will of the Father. His Adamic body was transformed into a new body animated by the Spirit of God through which the ascended Messiah reigns in the heavenlies. At the right hand of the Father, ever interceding for the people of God, he has poured out the Spirit upon the church in order to transform them into new community, a new creation. Jesus, as glorified human, will return to redeem humanity and inaugurate the new heavens and new earth so that the glory of the God may fill the creation.
This new humanity embodied in Jesus is the ground of new creation. That new life is our life. Jesus’ new creation kingdom ministry is our ministry. The second Adam’s life-giving body is our future body. Just as the old Adamic life passed away in the ministry, death and resurrection of Jesus, so our lives—inwardly renewed and outwardly redeemed—participate in the new life revealed in the new humanity of the ascended Lord. Just as our old Adamic life is transformed into a new and glorious freedom, so the creation itself will share in the joy of the children of God.
This story—the movement from the old age to the new age—is pregnant with meaning for church, ministry, and life. As new creatures, we live by the ethic of the new creation. As people translated into the kingdom of God, we live as if the kingdom of God has already come. Anticipating the renewal of creation, we pursue environmental care. We embrace the vision, ethic, and mission of the new creation embodied in the incarnation, ministry, death, resurrection and ascension of Jesus the Messiah.
This year Harding School of Theology will explore the significant themes, implications, and applications of “new creation” through chapel and special events throughout this academic year. The richness, depth, and visionary importance of this theme define Christianity.
This piece was authored for HST’s Bridge (Summer 2013).
 Alexander Campbell, “Orthodox Regeneration,” Millennial Harbinger 4th Series, 5 (September 1865) 494.