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This interpretation, which has found expression among both Catholic and Protestant theologians, considers the liturgical worship, particularly the Easter rites, of early Christianity as background and context for understanding the Book of Revelation's structure and significance.

This perspective is explained in The Paschal Liturgy and the Apocalypse (new edition, 2004) by Massey H.

The Apocalypse of John, also called Revelation, is counted as both accepted (Kirsopp.

Lake translation: "Recognized") and disputed, which has caused some confusion over what exactly Eusebius meant by doing so. The Decretum Gelasianum, which is a work written by an anonymous scholar between 519 and 553, contains a list of books of scripture presented as having been reckoned as canonical by the Council of Rome under Pope Damasus I (366-383).

This list mentions it as a part of the New Testament canon.

The author names himself as "John", but it is currently considered unlikely that the author of Revelation was also the author of the Gospel of John.

The major manuscripts are the Codex Sinaiticus (4th century), Codex Alexandrinus (5th century), and Codex Ephraemi Rescriptus (5th century).

In addition, there are numerous papyri, especially that of p Revelation 6.2: And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

Conventional understanding until recently was that Revelation was written to comfort beleaguered Christians as they underwent persecution at the hands of a megalomaniacal Roman emperor, but much of this has now been jettisoned: Domitian is no longer viewed as a despot imposing an imperial cult, and it is no longer believed that there was any systematic empire-wide persecution of Christians in his time.

The current view is that Revelation was composed in the context of a conflict within the Christian community of Asia Minor over whether to engage with, or withdraw from, the far larger non-Christian community: Revelation rejects those Christians who wanted to reach an accommodation with society.

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Shepherd, an Episcopal scholar, and in Scott Hahn's The Lamb's Supper: The Mass as Heaven on Earth (1999), in which he states that Revelation in form is structured after creation, fall, judgment and redemption.