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This watercolour illustrates a passage from chapter four of the Revelation of St John the Divine. The prophet describes a vision of a heavenly throne: before the throne there was a sea of glass like unto crystal... round about... were four beasts full of eyes... The four and twenty elders fall down before him... and worship him that liveth for ever and ever. The Book of Revelation is one of the most dramatic books of the Bible, and Blake was sensitive to its powerful imagery.]]

This watercolour illustrates a passage from chapter four of the Revelation of St John the Divine. The prophet describes a vision of a heavenly throne: before the throne there was a sea of glass like unto crystal... round about... were four beasts full of eyes... The four and twenty elders fall down before him... and worship him that liveth for ever and ever. The Book of Revelation is one of the most dramatic books of the Bible, and Blake was sensitive to its powerful imagery.]]

The '''Book of Revelation''', also called '''Revelation to John''' or '''[[Apocalypse]] of John''', (literally, ''apocalypse of John''; [[Greek language|Greek]], Αποκαλυψις Ιωαννου, ''Apokalupsis Iōannou'') ({{IPAEng|əˈpɒkəlɨps}}) is the last [[Biblical canon|canonical book]] of the [[New Testament]] in the [[Bible]]. It is the only biblical book that is wholly composed of [[apocalyptic literature]].

The '''Book of Revelation''', also called '''Revelation to John''' or '''[[Apocalypse]] of John''', (literally, ''apocalypse of John''; [[Greek language|Greek]], Αποκαλυψις Ιωαννου, ''Apokalupsis Iōannou'') is the last [[Biblical canon|canonical book]] of the [[New Testament]] in the [[Bible]]. It is the only biblical book that is wholly composed of [[apocalyptic literature]].

Other apocalypses popular in the [[early Christian]] era did not achieve canonical status, except for the [[2 Esdras]] (Apocalypse of Ezra), which is canonical in the [[Russian Orthodox]] and [[Ethiopian Orthodox]] Churches.

Other apocalypses popular in the [[early Christian]] era did not achieve canonical status, except for the [[2 Esdras]] (Apocalypse of Ezra), which is canonical in the [[Russian Orthodox]] and [[Ethiopian Orthodox]] Churches.

== Naming ==

== Naming ==

{{Books of the New Testament}}

{{Books of the New Testament}}

The book is frequently called "Revelation"; however, the title found on some of the earliest [[manuscript]]s is "The Apocalypse of John" (<span class="references-small">{{polytonic|Αποκάλυψις Ιωάννου}}</span>), and the most common title found on later manuscripts is "The Apocalypse of the [[theologian]]" (<span

The book is frequently called "Revelation"; however, the title found on some of the earliest [[manuscript]]s is "The Apocalypse of John" ({{polytonic|Αποκάλυψις Ιωάννου}}), and the most common title found on later manuscripts is "The Apocalypse of the [[theologian]]" {{polytonic|ΑΠΟΚΑΛΥΨΙΣ ΤΟΥ ΘΕΟΛΟΓΟΥ}}. (In English, ''apocalypse'' is often rendered as ''revelation'' and the literal meaning of the Greek word is "unveiling".)<ref>The former is found in [[Codex Sinaiticus]] and [[Codex Alexandrinus]], among other manuscripts, while the latter is found in the [[Majority Text]] and others; however a number of other variations of the title do exist. Nestle-Aland. ''[[Novum Testamentum Graece]]''. 27th ed. Deutsche Bibelgesellschaft, Druck: 1996, p. 632.

class="references-small">{{polytonic|ΑΠΟΚΑΛΥΨΙΣ ΤΟΥ ΘΕΟΛΟΓΟΥ}}</span>). (In English, ''apocalypse'' is often rendered as ''revelation'' and the literal meaning of the Greek word is "unveiling".)<ref>The former is found in [[Codex Sinaiticus]] and [[Codex Alexandrinus]], among other manuscripts, while the latter is found in the [[Majority Text]] and others; however a number of other variations of the title do exist. Nestle-Aland. ''[[Novum Testamentum Graece]]''. 27th ed. Deutsche Bibelgesellschaft, Druck: 1996, p. 632.</ref>

==Introduction==

==Introduction==

After a short introduction (ch. 1:1–10)<ref>{{cite web| title =Revelation 1:1-10 (King James Version)| publisher =BibleGateway.com| url =http://www.biblegateway.com/passage/?search=Revelation%201:1-10&version=9| accessdate -2007-11-30}}</ref>, the book presents an account of the author, who identifies himself as John, and of two visions that he received on the isle of [[Patmos]]. The first vision (chs. 1:11–3:22), related by "''one like unto the [[Son of man]], clothed with a garment down to the foot, and girt about the paps with a golden girdle''", speaking with "''a great voice, as of a trumpet''", is a statement addressed to the [[seven churches of Asia]]. The second vision, which makes up the rest of the book (chs. 4–22)<ref>{{cite web| title =Revelation 4-22 (King James Version)| publisher =BibleGateway.com| url =http://www.biblegateway.com/passage/?search=Revelation%204-22;&version=9;| accessdate -2007-11-30}}</ref>, begins with "a door … opened in the sky" and describes what some might describe as the [[End of the world (religion)|end of the world]]&mdash; or more properly, the end of the age, in which Satan's rule through Man is destroyed by Messiah. Viewed are these events: the Great Tribulation, the Campaign of [[Armageddon]], the Second Coming of the Messiah with the restoration of [[peace]] to the world and His 1,000 year reign, the imprisonment of [[Satan]] until he is 'loosed' for the final rebellion, [[God]]'s final judgment over Satan, the Great White throne judgment, and the ushering in of the New Heavens and New Earth. Alternatively, according to the Preterist theory, the events of the latter part of the Apocalypse of John are interpreted as being fulfilled by events in the 1st century.  

After a short introduction (ch. 1:1–10) Revelation 1:1-10 (King James Version)| publisher =BibleGateway.com| url =http://www.biblegateway.com/passage/?search=Revelation%201:1-10&version=9|, the book presents an account of the author, who identifies himself as John, and of two visions that he received on the isle of [[Patmos]]. The first vision (chs. 1:11–3:22), related by "''one like unto the [[Son of man]], clothed with a garment down to the foot, and girt about the paps with a golden girdle''", speaking with "''a great voice, as of a trumpet''", is a statement addressed to the [[seven churches of Asia]]. The second vision, which makes up the rest of the book (Revelation 4-22 (King James Version)| publisher =BibleGateway.com| url =http://www.biblegateway.com/passage/?search=Revelation%204-22;&version=9, begins with "a door … opened in the sky" and describes what some might describe as the [[End of the world (religion)|end of the world]]&mdash; or more properly, the end of the age, in which Satan's rule through Man is destroyed by Messiah. Viewed are these events: the Great Tribulation, the Campaign of [[Armageddon]], the Second Coming of the Messiah with the restoration of [[peace]] to the world and His 1,000 year reign, the imprisonment of [[Satan]] until he is 'loosed' for the final rebellion, [[God]]'s final judgment over Satan, the Great White throne judgment, and the ushering in of the New Heavens and New Earth. Alternatively, according to the Preterist theory, the events of the latter part of the Apocalypse of John are interpreted as being fulfilled by events in the 1st century.  

Revelation is considered by some to be one of the most controversial and difficult books of the Bible, with many diverse interpretations of the meanings of the various names and events in the account. [[Protestant]] founder [[Martin Luther]] at first considered Revelation to be "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it",<ref>[http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament]</ref> and placed it in his [[Antilegomena]].  [[John Calvin]] believed the book to be canonical, yet it was the only New Testament book on which he did not write a commentary.<ref>Anthony A. Hoekema,''[http://books.google.com/books?id=c2yT_7xw35sC&pg=PA297&dq=calvin+%22book+of+revelation%22&sig=AmfrifDlGtS92J3RYA22eIK-Fqs The Bible and the future],'' P.297. ISBN 0802835163 ISBN

Revelation is considered by some to be one of the most controversial and difficult books of the Bible, with many diverse interpretations of the meanings of the various names and events in the account. [[Protestant]] founder [[Martin Luther]] at first considered Revelation to be "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it",[http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament] and placed it in his [[Antilegomena]].  [[John Calvin]] believed the book to be canonical, yet it was the only New Testament book on which he did not write a commentary.Anthony A. Hoekema,''[http://books.google.com/books?id=c2yT_7xw35sC&pg=PA297&dq=calvin+%22book+of+revelation%22&sig=AmfrifDlGtS92J3RYA22eIK-Fqs The Bible and the future],'' P.297. ISBN 0802835163 ISBN 9780802835161, Grand Rapids, Mich.: Eerdmans, 1979.

9780802835161, Grand Rapids, Mich.: Eerdmans, 1979.</ref>

In the [[4th century]], [[John Chrysostom|St. John Chrysostom]] and other [[bishop]]s argued against including this book in the New Testament [[Biblical canon|canon]], chiefly because of the difficulties of interpreting it and the danger for abuse.{{Fact|date=February 2007}} Christians in [[Syria]] also reject it because of the [[Montanism|Montanists']] heavy reliance on it.<ref> see N. B. Stonehouse, Apocalypse in the Ancient Church, (c. 1929), pp. 139-142, esp. p. 138</ref> In the [[9th century]], it was included with the ''[[Apocalypse of Peter]]'' among "disputed" books in the ''Stichometry'' of [[Saint Nicephorus|St. Nicephorus]], [[Patriarch of Constantinople]].{{Fact|date=February 2007}} In the end it was included in the accepted canon, although it remains the only book of the New Testament that is not read within the [[Divine Liturgy]] of the [[Eastern Orthodox Church]]. See [[Biblical canon]] for details.

In the [[4th century]], [[John Chrysostom|St. John Chrysostom]] and other [[bishop]]s argued against including this book in the New Testament [[Biblical canon|canon]], chiefly because of the difficulties of interpreting it and the danger for abuse. Christians in [[Syria]] also reject it because of the [[Montanism|Montanists']] heavy reliance on it. see N. B. Stonehouse, Apocalypse in the Ancient Church, (c. 1929), pp. 139-142, esp. p. 138</ref> In the [[9th century]], it was included with the ''[[Apocalypse of Peter]]'' among "disputed" books in the ''Stichometry'' of [[Saint Nicephorus|St. Nicephorus]], [[Patriarch of Constantinople]]. In the end it was included in the accepted canon, although it remains the only book of the New Testament that is not read within the [[Divine Liturgy]] of the [[Eastern Orthodox Church]]. See [[Biblical canon]] for details.

==Authorship==

==Authorship==

{{John}}{{main|Authorship of the Johannine works}}

Authorship of the Johannine works

===Traditional view===

===Traditional view===

The traditional view holds that [[John the Apostle]]&mdash;considered to have written the [[Gospel of John|Gospel]] and [[Epistles of John|epistles]] by the same name&mdash;was exiled on Patmos in the Aegean archipelago during the reign of Emperor [[Domitian]], and wrote the Revelation there. Those in favor of a single common author point to similarities between the Gospel and Revelation. For example, both works are [[salvation|soteriological]] (e.g., referring to Jesus as a [[lamb]]) and possess a high [[Christology]], stressing Jesus' divine side as opposed to the human side stressed by the [[Synoptic Gospels]]. In the Gospel of John and in Revelation, Jesus is referred to as "the Word of God" ([[logos|{{polytonic|Ő λογος του θεου}}]]). Explanations of the differences between John's work by proponents of the single-author view include factoring in underlying motifs and purposes, authorial target audience, the author's collaboration with or utilization of different scribes and the advanced age of John the Apostle when he wrote Revelation.

The traditional view holds that [[John the Apostle]]&mdash;considered to have written the [[Gospel of John|Gospel]] and [[Epistles of John|epistles]] by the same name&mdash;was exiled on Patmos in the Aegean archipelago during the reign of Emperor [[Domitian]], and wrote the Revelation there. Those in favor of a single common author point to similarities between the Gospel and Revelation. For example, both works are [[salvation|soteriological]] (e.g., referring to Jesus as a [[lamb]]) and possess a high [[Christology]], stressing Jesus' divine side as opposed to the human side stressed by the [[Synoptic Gospels]]. In the Gospel of John and in Revelation, Jesus is referred to as "the Word of God" ([[logos|{{polytonic|Ő λογος του θεου}}]]). Explanations of the differences between John's work by proponents of the single-author view include factoring in underlying motifs and purposes, authorial target audience, the author's collaboration with or utilization of different scribes and the advanced age of John the Apostle when he wrote Revelation.

A natural reading of the text would reveal that John is writing literally as he sees the vision (Rev 1:11; 10:4; 14:3; 19:9; 21:5) and that he is warned by an angel not to alter the text through a subsequent edit (Rev 22:18-19), in order to maintain the textual integrity of the book.<ref>Guthrie, D: "New Testament Introduction - Hebrews to Revelation", page 260ff. The Tyndale Press: London, 1966</ref>

A natural reading of the text would reveal that John is writing literally as he sees the vision (Rev 1:11; 10:4; 14:3; 19:9; 21:5) and that he is warned by an angel not to alter the text through a subsequent edit (Rev 22:18-19), in order to maintain the textual integrity of the book. Guthrie, D: "New Testament Introduction - Hebrews to Revelation", page 260ff. The Tyndale Press: London, 1966

===Early views ===

===Early views ===

===Modern views===

===Modern views===

Although the traditional view still has many adherents, some modern scholars{{Fact|date=August 2007}} believe that [[John the Apostle]], [[John the Evangelist]], and [[John of Patmos]] refer to  three separate individuals. Certain lines of evidence suggest that John of Patmos wrote only Revelation, not the Gospel of John nor the Epistles of John.  For one, the author of Revelation identifies himself as "John" several times, but the author of the Gospel of John never identifies himself directly.  While both works liken Jesus to a lamb, they consistently use different words for lamb when referring to him&mdash;the Gospel uses ''amnos'', Revelation uses ''arnion''.<ref>[http://bible.crosswalk.com/Lexicons/NewTestamentGreek/grk.cgi?search=lamb&version=kjv&type=eng&submit=Find New Testament Greek Lexicon ] based on [[Strong's Concordance]]</ref> Lastly, the Gospel is written in nearly flawless [[Greek language|Greek]], but Revelation contains grammatical errors and stylistic abnormalities which indicate its author may not have been as familiar with the Greek language as the Gospel's author.<ref>Ehrman 2004, p. 475ff</ref>

Although the traditional view still has many adherents, some modern scholars{{Fact|date=August 2007}} believe that [[John the Apostle]], [[John the Evangelist]], and [[John of Patmos]] refer to  three separate individuals. Certain lines of evidence suggest that John of Patmos wrote only Revelation, not the Gospel of John nor the Epistles of John.  For one, the author of Revelation identifies himself as "John" several times, but the author of the Gospel of John never identifies himself directly.  While both works liken Jesus to a lamb, they consistently use different words for lamb when referring to him&mdash;the Gospel uses ''amnos'', Revelation uses ''arnion''. [http://bible.crosswalk.com/Lexicons/NewTestamentGreek/grk.cgi?search=lamb&version=kjv&type=eng&submit=Find New Testament Greek Lexicon ] based on [[Strong's Concordance]] Lastly, the Gospel is written in nearly flawless [[Greek language|Greek]], but Revelation contains grammatical errors and stylistic abnormalities which indicate its author may not have been as familiar with the Greek language as the Gospel's author. Ehrman 2004, p. 475ff

==Dating==

==Dating==

According to early tradition, the writing of this book took place near the very end of Domitian's reign, around [[95]] or [[96]]. Others contend for an earlier date, [[68]] or [[69]], in the reign of [[Nero]] or shortly thereafter.<ref>''Before Jerusalem Fell'', ISBN 0930464206. Powder Springs, GA: American Vision, 1989.</ref> The majority of modern scholars also use these dates.<ref>Robert Mounce. The Book of Revelation. Cambridge: Eerdman's.</ref> Those who are in favor of the later date appeal to the external testimony of the Christian father [[Irenaeus]] (d. [[185]]), who stated that he had received information relative to this book from those who had seen John face to face. He says that the Apocalypse "was seen no very long time since, but almost in our day, towards the end of Domitian's reign" (A.H. 5.30.3), who according to [[Eusebius of Caesarea|Eusebius]] had started the [[Persecution of Christians|persecution]] referred to in the book. However, recent scholars dispute that the book is situated in a time of ongoing persecution and have also doubted the reality of a large-scale Domitian persecution.<ref>Brown 1997, p. 806-809</ref>

According to early tradition, the writing of this book took place near the very end of Domitian's reign, around [[95]] or [[96]]. Others contend for an earlier date, [[68]] or [[69]], in the reign of [[Nero]] or shortly thereafter.<ref>''Before Jerusalem Fell'', ISBN 0930464206. Powder Springs, GA: American Vision, 1989. The majority of modern scholars also use these dates. Robert Mounce. The Book of Revelation. Cambridge: Eerdman's.</ref> Those who are in favor of the later date appeal to the external testimony of the Christian father [[Irenaeus]] (d. [[185]]), who stated that he had received information relative to this book from those who had seen John face to face. He says that the Apocalypse "was seen no very long time since, but almost in our day, towards the end of Domitian's reign" (A.H. 5.30.3), who according to [[Eusebius of Caesarea|Eusebius]] had started the [[Persecution of Christians|persecution]] referred to in the book. However, recent scholars dispute that the book is situated in a time of ongoing persecution and have also doubted the reality of a large-scale Domitian persecution.Brown 1997, p. 806-809

   

   

Some exegetes ([[Paul Touilleux]], [[Albert Gelin]], [[André Feuillet]]) distinguish two dates: publication (under Domitian) and date of the visions (under [[Vespasian]]). Various editors would have a hand in the formation of the document, according to these theories. The dating of the work is still widely debated in the scholarly community.

Some exegetes ([[Paul Touilleux]], [[Albert Gelin]], [[André Feuillet]]) distinguish two dates: publication (under Domitian) and date of the visions (under [[Vespasian]]). Various editors would have a hand in the formation of the document, according to these theories. The dating of the work is still widely debated in the scholarly community.

==Eschatology==

==Eschatology==

Some Protestant theologians argue that the [[Gospel of John]] contains a realized [[Christian eschatology|eschatology]] which contradicts the [[futurism (Christian eschatology)|futurist eschatology]] contained in Revelation (e.g., chs. 21&ndash;22). Against this Protestant view, however, stands the Protestant proposition that, properly interpreted, even realized eschatology is not ''fully'' realized eschatology: God's kingdom has been initiated but is not entirely implemented.  This view is generally called the "already but not yet" state of God's kingdom "Thy Kingdom Come"> {{cite book | last = Carter | first = Nick | url = http://www.truevictories.com | title = Thy Kingdom Come | publisher = Booksurge | date = 2007 | location = Indianapolis, IN | pages = 120 | isbn = 1419680242  }} .

Some Protestant theologians argue that the [[Gospel of John]] contains a realized [[Christian eschatology|eschatology]] which contradicts the [[futurism (Christian eschatology)|futurist eschatology]] contained in Revelation (e.g., chs. 21&ndash;22). Against this Protestant view, however, stands the Protestant proposition that, properly interpreted, even realized eschatology is not ''fully'' realized eschatology: God's kingdom has been initiated but is not entirely implemented.  This view is generally called the "already but not yet" state of God's kingdom<ref name="Thy Kingdom Come"> {{cite book | last = Carter | first = Nick | url = http://www.truevictories.com | title = Thy Kingdom Come | publisher = Booksurge | date = 2007 | location = Indianapolis, IN | pages = 120 | isbn = 1419680242  }} </ref>.

Another view is held by Catholics and the Orthodox church. Both hold the differing opinion that they are the visible Kingdom and Government spoken of in Isaiah that God set up entirely, and until the end of time. Therefore they do not fall under that previous Protestant opinion, and their joint view of the historicity of the entire prophecy of both books (John and Revelation), and also of the prophecy contained in Matthew 23, is entirely defensible. The basis for this argument is, amongst other passages, Matthew 23:36, "Till this generation passes" and Chapters 11:19 to 12:18 of the Book of Revelation, which Catholics believe is the showing by Christ to John of the spiritual meaning of the Virgin Mary's escape from Jerusalem and eventual Coronation in Heaven, which John originally took part in but didn't understand. The narrative is at the same time considered a metaphor for the Church and its followers, showing how they will be protected by God.

Another view is held by Catholics and the Orthodox church. Both hold the differing opinion that they are the visible Kingdom and Government spoken of in Isaiah that God set up entirely, and until the end of time. Therefore they do not fall under that previous Protestant opinion, and their joint view of the historicity of the entire prophecy of both books (John and Revelation), and also of the prophecy contained in Matthew 23, is entirely defensible. The basis for this argument is, amongst other passages, Matthew 23:36, "Till this generation passes" and Chapters 11:19 to 12:18 of the Book of Revelation, which Catholics believe is the showing by Christ to John of the spiritual meaning of the Virgin Mary's escape from Jerusalem and eventual Coronation in Heaven, which John originally took part in but didn't understand. The narrative is at the same time considered a metaphor for the Church and its followers, showing how they will be protected by God.

==Chronology==

==Chronology==

''Revelation'' is divided into seven cycles of events, and the number [[7 (number)|seven]]  appears frequently as a symbol within the text.  The chapters of ''Revelation'' present a series of events, full of imagery and metaphor, which detail the chronology of God's judgment on the world.

''Revelation'' is divided into seven cycles of events, and the number [[7 (number)|seven]]  appears frequently as a symbol within the text.  The chapters of ''Revelation'' present a series of events, full of imagery and metaphor, which detail the chronology of God's judgment on the world.

==Schools of thought==

==Schools of thought==

There are several schools of thought concerned with how the contents of the Book of Revelation should be interpreted.

There are several schools of thought concerned with how the contents of the Book of Revelation should be interpreted.

* In the ''Biblical prophecy'' school of thought, the contents of Revelation constitute a [[prophecy]] of the [[end times]], especially when interpreted in conjunction with the [[Book of Daniel]] and other eschatological sections of the [[Bible]]. This school can be further subdivided into the ''[[preterism|preterist]]'' view, which sees the book concerned with [[1st-century]] events; the ''futurist'' view, which applies most of the events in the book into the end times (namely from chapter 6 onwards); and the ''historicist'' view, which regards the book as spanning history from the first century through the [[second coming]].

* In the ''Biblical prophecy'' school of thought, the contents of Revelation constitute a [[prophecy]] of the [[end times]], especially when interpreted in conjunction with the [[Book of Daniel]] and other eschatological sections of the [[Bible]]. This school can be further subdivided into the ''[[preterism|preterist]]'' view, which sees the book concerned with [[1st-century]] events; the ''futurist'' view, which applies most of the events in the book into the end times (namely from chapter 6 onwards); and the ''historicist'' view, which regards the book as spanning history from the first century through the [[second coming]].

* The ''historical-critical'' approach, which became dominant among scholars of religion since the end of the [[18th century]], attempts to understand Revelation in it's first century historical context within the genre of Jewish and Christian [[apocalyptic literature]]. This approach takes the  address to seven historical communities in Asia Minor and assertions that "the time is near" literally - unlike historicist or futurist approaches. Consequently the work is viewed as a warning not to conform to surrounding Greco-Roman society which John "unveils" as beastly, demonic, and subject to divine judgement. There is further information on these topics in the entries on [[higher criticism]] and [[apocalyptic literature]].

* The ''historical-critical'' approach, which became dominant among scholars of religion since the end of the [[18th century]], attempts to understand Revelation in it's first century historical context within the genre of Jewish and Christian [[apocalyptic literature]]. This approach takes the  address to seven historical communities in Asia Minor and assertions that "the time is near" literally - unlike historicist or futurist approaches. Consequently the work is viewed as a warning not to conform to surrounding Greco-Roman society which John "unveils" as beastly, demonic, and subject to divine judgement. There is further information on these topics in the entries on [[higher criticism]] and [[apocalyptic literature]].

* The view of the ''esoteric schools'' is that Revelation bears multiple levels of meaning, the lowest being the literal or "dead-letter." Those who are instructed in esoteric knowledge enter gradually into more subtle levels of understanding.  The Gnostic Kabbalist believes that Revelation (like Genesis) is a very profound book of [[Kabbalah|Kabbalistic]] symbolism. This view is held by schools related to teachers such as [[H.P. Blavatsky]], [[Eliphas Levi]], [[Rudolf Steiner]] and [[Samael Aun Weor]].{{Fact|date=March 2007}}

* The view of the ''esoteric schools'' is that Revelation bears multiple levels of meaning, the lowest being the literal or "dead-letter." Those who are instructed in esoteric knowledge enter gradually into more subtle levels of understanding.  The Gnostic Kabbalist believes that Revelation (like Genesis) is a very profound book of [[Kabbalah|Kabbalistic]] symbolism. This view is held by schools related to teachers such as [[H.P. Blavatsky]], [[Eliphas Levi]], [[Rudolf Steiner]] and [[Samael Aun Weor]].

* Recently, ''aesthetic'' and ''literary'' modes of interpretation focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil.

* Recently, ''aesthetic'' and ''literary'' modes of interpretation focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil.

* The "Patristic Interpretation", or the view held by [[Augustine of Hippo|St. Augustine]]{{Fact|date=July 2007}} , [[Jerome]]{{Fact|date=July 2007}}, and other early [[Church Fathers]], views Revelation as an attempt to describe a spiritual reality and heavenly worship and compare it to the liturgy of the Christian Church.  Although all but forgotten today, this interpretation is alluded to in the [[Catechism of the Catholic Church]]{{Fact|date=July 2007}} and has been avidly promoted by modern theologians such as [[Scott Hahn]] <ref>Scott Hahn, ''The Lamb's Supper: The Mass as Heaven on Earth'', ISBN 0385496591. New York, NY: Doubleday, 1999.</ref>.

* The "Patristic Interpretation", or the view held by [[Augustine of Hippo|St. Augustine]]{{Fact|date=July 2007}} , [[Jerome]]{{Fact|date=July 2007}}, and other early [[Church Fathers]], views Revelation as an attempt to describe a spiritual reality and heavenly worship and compare it to the liturgy of the Christian Church.  Although all but forgotten today, this interpretation is alluded to in the [[Catechism of the Catholic Church]]{{Fact|date=July 2007}} and has been avidly promoted by modern theologians such as [[Scott Hahn]] <ref>Scott Hahn, ''The Lamb's Supper: The Mass as Heaven on Earth'', ISBN 0385496591. New York, NY: Doubleday, 1999..

These schools of thought are not mutually exclusive, and many Christians adopt a combination of these approaches in the manner they find most meaningful. However, certain tendencies may be observed. The Biblical Prophecy school of thought is popular among [[Protestant]] [[fundamentalism|fundamentalists]], other [[evangelicalism|evangelicals]] (many of whom also find value in the other approaches), and amongst [[Rastafari movement|Rastafarians]]. Members of more mainline and liberal churches tend to prefer the historical-critical and aesthetic approaches. Moreover, [[Roman Catholic Church|Roman]] and [[Eastern Orthodoxy|Orthodox]] churches have delimited their own specific positions on Revelation.

These schools of thought are not mutually exclusive, and many Christians adopt a combination of these approaches in the manner they find most meaningful. However, certain tendencies may be observed. The Biblical Prophecy school of thought is popular among [[Protestant]] [[fundamentalism|fundamentalists]], other [[evangelicalism|evangelicals]] (many of whom also find value in the other approaches), and amongst [[Rastafari movement|Rastafarians]]. Members of more mainline and liberal churches tend to prefer the historical-critical and aesthetic approaches. Moreover, [[Roman Catholic Church|Roman]] and [[Eastern Orthodoxy|Orthodox]] churches have delimited their own specific positions on Revelation.

===Preterist view===

===Preterist view===

[[Preterism]] holds that the contents of Revelation constitute a prophecy of events that were fulfilled in the 1st century.<ref>This is the view which is held by the overwhelming majority of Catholics{{Fact|date=June 2007}}. {{cite web|url=http://www.catholic.com/library/Whore_of_Babylon.asp|title=The Whore of Babylon|publisher=Catholic Answers|accessdate=2007-05-11}}</ref> This view depends critically on an early date of Revelation, ''c.'' 68, since any later date makes the "prophecy" postdate the events prophesied. Even accepting that date leaves a narrow margin of one to two years before the fulfillment occurs. Preterist interpretations generally identify either Jerusalem or Pagan Rome as the persecutor of the Church, "Babylon", the "Mother of Harlots", etc. They see Armageddon as God's judgment on the Jews, carried out by the [[Military history of the Roman Empire|Roman army]], which is identified as "the beast". Some preterists see the second half of Revelation as changing focus to Rome, its persecution of Christians, and the fall of the [[Roman Empire]]. It sees the Revelation being fulfilled in 70, thereby bringing the full presence of God to dwell with all humanity. It also holds, especially in the Catholic belief, that the Emperor Nero, who blamed the Rome fire on the Christians in Rome, sparking a wave of persecution, was possibly the Antichrist mentioned in the book as his name equals 666 in Hebrew.<ref>{{cite web|publisher=Catholic encyclopeadia|url=http://www.newadvent.org/cathen/01594b.htm|title=Apocalypse|accessdate=2007-05-11}}</ref> If using the Greek spelling of Nero's name(Neron Caesar), but using the Hebrew symbols with their assigned numeric values (an ancient method known as [[gematria]]), the total of the numeric values equals 666. However, a few ancient manuscripts of the Revelation say the number is 616, fifty less than the more well known numeral. A possible method to this problem lies in early translation. In the assumption that the Revelation was meant to be distributed among the early Christians, it could very well be assumed that occasionally someone may have used the Latin spelling of Nero's name(Nero Caesar), so the total value of the gematria would be 616.<ref>Nero as the Antichrist

[[Preterism]] holds that the contents of Revelation constitute a prophecy of events that were fulfilled in the 1st century. This is the view which is held by the overwhelming majority of Catholics{{Fact|date=June 2007}}. {{cite web|url=http://www.catholic.com/library/Whore_of_Babylon.asp|title=The Whore of Babylon|publisher=Catholic Answers|accessdate=2007-05-11}} This view depends critically on an early date of Revelation, ''c.'' 68, since any later date makes the "prophecy" postdate the events prophesied. Even accepting that date leaves a narrow margin of one to two years before the fulfillment occurs. Preterist interpretations generally identify either Jerusalem or Pagan Rome as the persecutor of the Church, "Babylon", the "Mother of Harlots", etc. They see Armageddon as God's judgment on the Jews, carried out by the [[Military history of the Roman Empire|Roman army]], which is identified as "the beast". Some preterists see the second half of Revelation as changing focus to Rome, its persecution of Christians, and the fall of the [[Roman Empire]]. It sees the Revelation being fulfilled in 70, thereby bringing the full presence of God to dwell with all humanity. It also holds, especially in the Catholic belief, that the Emperor Nero, who blamed the Rome fire on the Christians in Rome, sparking a wave of persecution, was possibly the Antichrist mentioned in the book as his name equals 666 in Hebrew.{{cite web|publisher=Catholic encyclopeadia|url=http://www.newadvent.org/cathen/01594b.htm|title=Apocalypse|accessdate=2007-05-11}} If using the Greek spelling of Nero's name(Neron Caesar), but using the Hebrew symbols with their assigned numeric values (an ancient method known as [[gematria]]), the total of the numeric values equals 666. However, a few ancient manuscripts of the Revelation say the number is 616, fifty less than the more well known numeral. A possible method to this problem lies in early translation. In the assumption that the Revelation was meant to be distributed among the early Christians, it could very well be assumed that occasionally someone may have used the Latin spelling of Nero's name(Nero Caesar), so the total value of the gematria would be 616. Nero as the Antichrist

[http://penelope.uchicago.edu/~grout/encyclopaedia_romana/gladiators/nero.html]</ref><ref>[[Hank Hanegraaff|Hanegraaff, Hank]]. 2007. ''The Apocalypse Code'' (ISBN 0-8499-0184-7) Nashville, TN: Thomas Nelson, Inc.</ref> Catholics generally believe chapters 11:19 to 12:18 are the true story of the Journey to Ephesus (and then later to Heaven) of the Virgin Mary (who they believe is the Second ark of the Covenant), and a possible metaphor for the plight of the early church.{{Fact|date=April 2007}} All that remains for Catholic preterists is Christ's second coming.{{Fact|date=April 2007}}

[http://penelope.uchicago.edu/~grout/encyclopaedia_romana/gladiators/nero.html]</ref><ref>[[Hank Hanegraaff|Hanegraaff, Hank]]. 2007. ''The Apocalypse Code'' (ISBN 0-8499-0184-7) Nashville, TN: Thomas Nelson, Inc. Catholics generally believe chapters 11:19 to 12:18 are the true story of the Journey to Ephesus (and then later to Heaven) of the Virgin Mary (who they believe is the Second ark of the Covenant), and a possible metaphor for the plight of the early church.{{Fact|date=April 2007}} All that remains for Catholic preterists is Christ's second coming.{{Fact|date=April 2007}}

Another view of the book of Revelation is known as [[Partial Preterism]]. This view, much like modern [[dispensationalism]], splits end-times prophecy into multiple parts.  Whereas in some of the many varieties of dispensationalism, part of the Book of Revelation is literal where as other parts are figurative, Partial-Preterism does the same and holds Matthew 24 to be partially speaking of the fall of Jerusalem in 70, where as other parts are fulfilled at the [[Second Coming|final return of Christ]].{{Fact|date=January 2007}}

Another view of the book of Revelation is known as [[Partial Preterism]]. This view, much like modern [[dispensationalism]], splits end-times prophecy into multiple parts.  Whereas in some of the many varieties of dispensationalism, part of the Book of Revelation is literal where as other parts are figurative, Partial-Preterism does the same and holds Matthew 24 to be partially speaking of the fall of Jerusalem in 70, where as other parts are fulfilled at the [[Second Coming|final return of Christ]].{{Fact|date=January 2007}}

===Esoteric view===

===Esoteric view===

The esoterist views the Book as delivering both a series of warnings for humanity and a detailed account of internal, spiritual processes of the individual soul. The [[seven seals]] are the seven chakras and the consequence of opening them is the unleashing of the physiological forces that reside there. The Second Coming is thus a personal event, the integration of your spiritual self with your animal self, resulting in a fully conscious human.<ref>Aun Weor, 1960</ref>

The esoterist views the Book as delivering both a series of warnings for humanity and a detailed account of internal, spiritual processes of the individual soul. The [[seven seals]] are the seven chakras and the consequence of opening them is the unleashing of the physiological forces that reside there. The Second Coming is thus a personal event, the integration of your spiritual self with your animal self, resulting in a fully conscious human. Aun Weor, 1960

Some scholars have noted the similarities of the myth of Revelation about a rider on a white horse with the [[Buddhist]] and [[Hindu]] myths of [[Kalki]] who is considered the last avatar in the cycle of ages and is also associated with the end of time.<ref>Aun Weor, 1960</ref>

Some scholars have noted the similarities of the myth of Revelation about a rider on a white horse with the [[Buddhist]] and [[Hindu]] myths of [[Kalki]] who is considered the last avatar in the cycle of ages and is also associated with the end of time. Aun Weor, 1960

The esoteric view also presents the Book as the Christian yoga (union) practices text on death and rebirth in Christ. The four horsemen are described as the four elemental forces (fire, water, air, earth) and are used in the spiritual purification of the body and mind. The characters of Revelation are considered anthropomorphized aspects of human consciousness. <ref>Hudson, 2006</ref>

The esoteric view also presents the Book as the Christian yoga (union) practices text on death and rebirth in Christ. The four horsemen are described as the four elemental forces (fire, water, air, earth) and are used in the spiritual purification of the body and mind. The characters of Revelation are considered anthropomorphized aspects of human consciousness. Hudson, 2006

[[Edgar Cayce]] had a similar interpretation.<ref>[http://www.edgarcayce.org/ps2/mysticism_interpretating_revelation.html Interpretating the Revelation by John Van Auken]</ref>

[[Edgar Cayce]] had a similar interpretation.[http://www.edgarcayce.org/ps2/mysticism_interpretating_revelation.html Interpretating the Revelation by John Van Auken]

===Radical discipleship===

===Radical discipleship===

The radical discipleship view asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i.e. how to remain faithful to the spirit and teachings of Jesus and avoid simply assimilating to surrouding society. In this view, the primary agenda of the book is to expose the worldly powers as impostors which seek to oppose the ways of God. The chief temptation for Christians in the 1st Century, and today, is to fail to hold fast to the teachings of Jesus and instead be lured into unquestioning adoptance of national or cultural values, [[imperialism]] being the most dangerous and insidious. This perspective (closely related to [[Liberation theology]]) draws on the approach of radical Bible scholars such as Ched Myers, William Stringfellow, and Daniel Berrigan.<ref>{{cite book|title=Unveiling Empire: Reading Revelation Then and Now|last= Howard-Brook|first=Wes|coauthors= Gwyther, Anthony|publisher=[[Orbis Books]]|year=1999|isbn=9781570752872}}</ref>

The radical discipleship view asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i.e. how to remain faithful to the spirit and teachings of Jesus and avoid simply assimilating to surrouding society. In this view, the primary agenda of the book is to expose the worldly powers as impostors which seek to oppose the ways of God. The chief temptation for Christians in the 1st Century, and today, is to fail to hold fast to the teachings of Jesus and instead be lured into unquestioning adoptance of national or cultural values, [[imperialism]] being the most dangerous and insidious. This perspective (closely related to [[Liberation theology]]) draws on the approach of radical Bible scholars such as Ched Myers, William Stringfellow, and Daniel Berrigan {{cite book|title=Unveiling Empire: Reading Revelation Then and Now|last= Howard-Brook|first=Wes|coauthors= Gwyther, Anthony|publisher=[[Orbis Books]]|year=1999|isbn=9781570752872}}

===The historical-critical method===

===The historical-critical method===

The acceptance of Revelation into the [[Biblical canon|canon]] is itself the result of a historical process, essentially no different from the career of other texts. The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was [[heterodox]], what was even heretical.  Interpretation of meanings and imagery are anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman Imperial Culture was John's central message. Thus, his letter (written in the apocalyptic genre) is pastoral in nature, and the symbolism of Revelation is to be understood entirely within its historical, literary and social context. Critics study the conventions of [[apocalyptic literature]] and events of the [[1st century]] to make sense of what the author may have intended.

The acceptance of Revelation into the [[Biblical canon|canon]] is itself the result of a historical process, essentially no different from the career of other texts. The eventual exclusion of other contemporary apocalyptic literature from the canon may throw light on the unfolding historical processes of what was officially considered orthodox, what was [[heterodox]], what was even heretical.  Interpretation of meanings and imagery are anchored in what the historical author intended and what his contemporary audience inferred; a message to Christians not to assimilate into the Roman Imperial Culture was John's central message. Thus, his letter (written in the apocalyptic genre) is pastoral in nature, and the symbolism of Revelation is to be understood entirely within its historical, literary and social context. Critics study the conventions of [[apocalyptic literature]] and events of the [[1st century]] to make sense of what the author may have intended.

During a discussion about Revelation on [[23 August]] [[2006]], [[Pope Benedict XVI]] remarked: "The seer of Patmos, identified with the apostle, is granted a series of visions meant to reassure the Christians of Asia amid the persecutions and trials of the end of the first century."<ref>http://www.catholic.org/international/international_story.php?id=20995</ref>

During a discussion about Revelation on [[23 August]] [[2006]], [[Pope Benedict XVI]] remarked: "The seer of Patmos, identified with the apostle, is granted a series of visions meant to reassure the Christians of Asia amid the persecutions and trials of the end of the first century."http://www.catholic.org/international/international_story.php?id=20995

 

 

 

== Book References ==

== Book References ==

[[Category: General Reference]]

[[Category: General Reference]]