What information is in the Catechism or Tradition about this?
You can look at CCC 1042 and on.
1047 The visible universe, then, is itself destined to be transformed, “so that the world itself, restored to its original state, facing no further obstacles, should be at the service of the just,” sharing their glorification in the risen Jesus Christ.
The footnote for CCC 1047 cites St. Irenaeus. I can discuss it from the point of view of scripture pretty well if you have the patience to read. I hope you do.
There is a basis for belief in a transformed or “glorified” creation in Old Testament Judaism as the quotes from scripture which I have already given indicate. While there was no central Jewish authority on doctrine, a significant portion of ancient Jews believed that the Messiah would be a new Moses who would institute a new exodus. The idea of a new exodus is explicit in scripture with Moses and Elijah conversing with Jesus about this very topic.
And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. (Luke 9:30-31)
Many people miss that little part in red, exclusive to Luke’s transfiguration narrative, that Moses and Elijah were discussing the new exodus.
There were to be many aspects to this new exodus including a return of the manna from heaven. Catholics instinctively understand this as being fulfilled by Jesus who feeds the multitudes with just a few morsels and then gives himself as the True Bread from Heaven. Jesus is the manna.
Another aspect of the new exodus was the belief that God would actually transform (transubstantiate or glorify if you prefer) the land, changing the old creation into a entirely new creation or bringing creation back to its original state before sin entered. The Biblical citations which I gave from Isaiah, 2 Peter and Revelation as well as the Transfiguration narrative from Luke indicate that this belief was common among both the Prophets, the Apostles and the authors of the Gospels. St. John places the words, “I make all things new” on the lips of God. St. Peter speaks of elements being dissolved by fire and the genesis of a new creation.
But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out. Since everything is to be dissolved in this way, what sort of persons ought (you) to be, conducting yourselves in holiness and devotion, waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire. But according to his promise we await new heavens and a new earth in which righteousness dwells. (2 Peter 3:10-13)
The belief in the resurrection of the dead and a transformation of creation was one of the things which separated the Pharisees from the Sadducees. The former believed while the latter did not.
This isn’t my teaching although I ascribe to it. Scott Hahn makes a good case that the end of time will be “Eucharistic” in his book The Lamb’s Supper. It is worth a read, as is Jesus and the Jewish Roots of the Eucharist by Brant Pitre.
I hope the citation from the Catechism gets you started Elizium. There is a whole section in the CCC on the end of time and it is super interesting with tons of footnotes and references to ECF’s.
-Tim-
