The Apocalypse of St. Jana delights with the richness of eschatological content. However, the eschatological themes of the Apocalypse are not a frequent subject of scientific study. The reflections contained in this article take the form of methodological guidelines. They concern the process of interpreting the eschatology of Apocalypse. The Apocalypse should not be interpreted in isolation from historical and literary research. It should also not be interpreted in isolation from ethical research. It should also take into account the specific nature of prophetism of the Apocalypse. Eschatological contents contain an important place in this book. In order to interpret them properly, it is necessary to note i.a.: eschatological dynamics of the Apocalypse; the ambiguity of some symbols; the relation of eschatology to christology and ecclesiology.

The idea of revelation is closely related in theology to the concept of mediation. This article analyzes the meaning of the concept of revelation and its relation to the category of mediation in the theological thought of Paul Tillich, one of the great Protestant theologians and philosophers of the twentieth century. Tillich’s doctrine of God assumes inconceivable closeness and, at the same time, transcendence of the Ultimate Reality. However, it also assumes that God reveals Himself to man through the elements of temporal reality. The first part of the article therefore deals with Tillich’s understanding of revelation. In the next part, the question of the final form of God’s revelation, which, according to Tillich, is Jesus Christ is analyzed. Finally, in the concluding third part, the concept of revelation will be presented in the key of mediation. Through revelation, the incomprehensible God mediates in the world so that man can recognize His [God’s] closeness and presence. The revelatory mediation in this optics does not mean that the immediate closeness of God is denied but both leads to, and discloses, it.

The Divine Revelation – and in consequence Christian theology – connects a term ‘holiness’ with the nature of God who in relation to His creature is totally transcendent but in the same time is close to it and in His Son Jesus Christ, in a sense, united with it. Strictly speaking it is possible to talk about holiness under one condition: if one believes in the Holy One – God who is the source of any holiness. Holiness of God was fully revealed in Jesus Christ who through His revelation-salvifc deeds allowed human beings to participate in God’s holiness. Church, however, being holy from her nature (and participating in God’s holiness) has a task to proclaim holiness in the world and to practice it. The essence of holiness is always the same although holiness could be practiced in the Church and the world in many different ways. So understood holiness of Christian life – achieved especially in everyday life or in a way of heroic virtues – has a very important meaning for the credibility of Christianity. Holiness is present not only in a spiritual (‘inside’) life but also has outside refections which is so much important for a contemporary mentality marked by praxis and praxeology. holiness, however, could be recognized only from a perspective of faith.

This article presented some critical remarks relating to the understanding of the panen-theism as a postmodern revelation, proposed by David Ray Griffin in his book Panentheism and Scientific Naturalism. Rethinking Evil, Morality, Religious Experience, Religious Pluralism, and the Academic Study of Religion. The main objection relates to the question that the American philosopher and theologian presents the philosophical, not theological conception of revelation. In addition he used the assumptions taken from process philosophy of A.N. Whitehead to construct this conception. The result of these assumptions is a new and original understanding of postmodernism. According to these assumptions panentheism is a conception that reflects properly the God-world relationship. Moreover, panentheism, as Griffin said, avoids mistakes of classical theism and extremes of early and late modernity. This panentheism is an integral part of naturalismppp. Griffin’s attempt to equate panentheism and revelation is based on the interaction recognized by him between God and the world. It manifests in the religious experiences and in the human drive to discover truth, which is, as Griffin said, a divinely-instilled drive. Process panentheism is the attempt to reconcile this revelation with the revelation that comes to us through the Abrahamic and other the-istic traditions. But it is difficult to accept that the revelation that comes to us from these religions, especially the revelation realized in Jesus Christ, gave rise to the recognition of the God-world relationship in terms of panentheism proposed by process theology

The Meaning of Life by Yevgeny Trubetskoy (1863–1920) is one of the most important works of the religious-philosophical renaissance in Russia. The book addresses the issue of value of human life despite the evidence of evil, violence and moral decline. In order to achieve his aim the Russian thinker referred to the philosophy of all-unity and the category of revelation. However, he understood the latter category in two ways: broad and narrow. In the broad sense the higher meaning of revelation (all-unity) is constantly revealed to humans, which allows them to cognize and develop. In the narrow sense revelation came from Jesus Christ who has revealed the deepest sense of life by means of His paschal mystery. Every human being has a choice to accept or reject the content of the narrow revelation. Such things as collective consciousness, community-based experience, living within church, eucharist, and common responsibility not only for the fellow believers, but also for the whole creation – can help to accept the narrow revelation. The following article discusses also the aspects of natural revelation, revelation in non-christian religions, conditions and characteristics of christian revelation.