Ferdek, Bogdan2025-10-092025-10-092023Teologia w Polsce, 2023, Tom 17, Nr 1, s. 7-19.2956-63551732-4572https://theo-logos.pl/handle/123456789/37406The presented model of apocalyptic eschatology is based on the Transfiguration. It reveals “in nuce” those “great things” which “eye has not seen, nor ear heard, nor entered into the heart of man” (1 Cor 2:9). These “great things” were experienced by the three Apostles on Tabor and therefore they wanted to stay there: “it is good that we are here; if you want, I will put up three tents here.” In the era of overestimating ecology and creating some ideology of ecology from it, eco-eschatology must be shown. It shows that only the restoration of harmonious relations with God is the basis for harmonious relations between people and between people and their co-creatures. The lack of this harmony causes disharmony between humans and their co-creatures. So ecology also has a theological dimension. Physical concepts of time broaden the research field of eschatology in the subject of the relationship between time and eternity. However, the solution to this problem belongs to theology. The Transfiguration of the Lord may be a contribution to solving this problem. It suggests some transformation of time, which for temporal beings would be an endless journey through ever new beginnings in the eternal God. During this eschatological journey, the inexhaustible mystery of God would be revealed to the redeemed in ever new light.plCC-BY - Uznanie autorstwaApokalipsa św. JanaPrzemienienie Pańskiereintegracja kosmosuczaswiecznośćeschatologiateologiateologowiekosmosapokalipsaBibliaPismo ŚwięteNowy Testamenteschatologia apokaliptycznaRoman RogowskiPiotr Liszkaeschatologia współczesnaApocalypse of JohnRevelation of JohnTransfigurationreintegration of the cosmostimeeternityeschatologytheologytheologianscosmosapocalypseBibleNew Testamentapocalyptic eschatologycontemporary eschatologyArticle