Revelation
The author of the Book of Revelation identifies himself as "John", so that the book has been traditionally credited to John the Apostle. Reference to the apostle's authorship is found as early as Justin Martyr, in his Dialogue with Trypho. Other early witnesses to this tradition are Irenaeus, Clement of Alexandria, Tertullian, Cyprian, and Hippolytus. This identification, however, was denied by other Fathers, including Dionysius of Alexandria, Eusebius of Caesarea, Cyril of Jerusalem, Gregory Nazianzen, and John Chrysostom. The Apocryphon of John claims John as both the author of itself and Revelation. Donald Guthrie wrote that the evidence of the Church Fathers supports the identification of the author as John the Apostle.
According to Epiphanius, one Caius of Rome believed that Cerinthus, a Gnostic, was the author of the Book of Revelation.
In the 3rd century, Bishop Dionysius of Alexandria rejected apostolic authorship, but accepted the book's canonicity. Dionysius believed that author was another man also named John, John the Presbyter, teacher of Papias, bishop of Hieropolis. Eusebius of Caesarea later agreed with this. Because authorship was one of several considerations for canonization, several Church Fathers and the Council of Laodicea rejected Revelation.
Mainstream scholars conclude that the author did not also write the Gospel of John because of wide differences in eschatology, language, and tone. The Book of Revelation contains grammatical errors and stylistic abnormalities whereas the Gospel and Epistles are all stylistically consistent which indicate its author may not have been as familiar with the Greek language as the Gospel/Epistles's author. Contemporary scholars note that when Revelation and the Gospel refer to Jesus as "lamb" they use different Greek words, and they spell "Jerusalem" differently. There are differing motifs between the book and the Gospel: use of allegory, symbolism, and similar metaphors, such as "living water", "shepherd", "lamb", and "manna". The Book of Revelation does not go into several typically Johannine themes, such as light, darkness, truth, love, and "the world" in a negative sense. The eschatology of the two works are also very different. Still, the author uses the terms "Word of God" and "Lamb of God" for Jesus Christ, possibly indicating that the author had a common theological background with the author of John.
Revelation is written in a specific genre of apocalyptic literature which differs from the style of the gospels and the epistles.
According to the testimony of Irenaeus, Eusebius and Jerome, the writing of this book took place near the very end of Domitian's reign, around 95 or 96. Kenneth Gentry contends for an earlier date, 68 or 69, in the reign of Nero or shortly thereafter.
Read more about this topic: Authorship Of The Johannine Works, Johannine Literature
Famous quotes containing the word revelation:
“And consequently when wee Believe that the Scriptures are the word of God, having no immediate revelation from God himself, our Belief, Faith, and Trust is in the Church; whose words we take, and acquiesce therein.”
—Thomas Hobbes (1579–1688)
“True, there are architects so called in this country, and I have heard of one at least possessed with the idea of making architectural ornaments have a core of truth, a necessity, and hence a beauty, as if it were a revelation to him. All very well perhaps from his point of view, but only a little better than the common dilettantism.”
—Henry David Thoreau (1817–1862)
“They threw off their clothes, and he gathered her to him, and found her, found the pure lambent reality of her for ever invisible flesh. Quenched, inhuman, his fingers upon her unrevealed nudity were the fingers of silence upon silence, the body of mysterious night upon the body of mysterious night, the night masculine and feminine, never to be seen with the eye, or known with the mind, only known as a palpable revelation of living otherness.”
—D.H. (David Herbert)