III. The macrocosm within the microcosm, and microcosm within the macrocosm

The book especially points out the close relationship between the creation and the redemption because the incarnate Christ is the one and only centre of the universe and of human beings. Through this we come to realize that redemption is the climax of creation, and that the idea of creation manifests the universality of redemption. Therefore from salvation history Christian faith gives a complete explanation of creation by pointing to the rise of a new heaven and a new earth. Our explanation of creation is not only concerned about the events which took place at the "beginning" of the world. Rather it places greater emphasis on the new accomplishments that take place in "time." Creation is an ongoing action of the Lord. If human beings and the world are in Christ, a new creation has taken place (2 Cor. 5:17). This is the summit of the Christian's faith experience. This is the theological approach of "the macrocosm within the microcosm. " Although Vatican Council 1 (1870) led us to think that God created the first man, this book points out that such teaching of Vatican Council I can be understood on two different levels. That which is at the core and at the deepest level is the level of Sacred Scripture. This affirms that human beings, composed of spiritual and material elements, came from God and that God "created" them according to His own image and likeness. The problem of "the manner of creation" belongs to a more superficial level. This points to such questions as: did the bodies of our ancestral parentsreally evolve from animals, or were they directly created by God? Were our progenitors just one couple (monogenism) or were there many couples (polygenism)? Therefore although we must affirm the church's teaching about creation, it is not necessary to accept everything without analysis. This is the theological approach of the "microcosm within the macrocosm." In sumation, although the whole book is divided into four chapters, and chapters one and four take up most of the pages, I personally feel that chapter two is the heart of the book, and provides the most encouragement for our daily lives. I especially refer to the part in chapter two which speaks about human beings seeking God's providence. This has practical benefit for the busy people of Hong Kong who are worried about " 1997." Yes, when we are really worried and anxious, why not try placing our trust in God? Prayer helps us to verbalize our concerns. This does not mean that we just tell God what we need, but that we open ourselves to the inexhaustible source of God's grace (prayer is also beneficial to us from a psychological point of view because unclear questions seem impossible of solution). Moreover, prayer makes us feel that God has taken our troubles upon His shoulders, and that He is the true source of energy for our actions. Finally, I thank Cardinal Wu for writing the introduction and Bishop Domingos Lam of Macao for his continual support, for the many outstanding theological works which provided material for this book, for the pre-publication review work of Father Savio Hon and Sister Maria Goretti Lau and for the editorial assistance of Miss Ingrid Chan. The book was written for beginners in the study of Chinese theology. It was published in the spirit of paving the way for Chinese - Catholic inter culturation. All suggestions and criticisms will be deeply appreciated.