約 3,784,185 件
https://w.atwiki.jp/toho/pages/7385.html
Eternal Lied OMK Vocal Collection サークル:音召缶 DISC 01 Number Track Name Arranger Lyrics Vocal Original Works Original Tune Length 01 星屑のResolution 溝口ゆうま Renna Renna 東方幻想郷 星の器 〜 Casket of Star [04 40] 02 Over the Starlit sky(Another Story version) MUZIK SERVANT 躁鬱とらこ CHERICa 東方紅魔郷 ヴワル魔法図書館 [04 11] ラクトガール 〜 少女密室 03 Madness Irus うたがわ UTA 東方紅魔郷 亡き王女の為のセプテット [04 51] 04 Cranberry Head MUZIK SERVANT 躁鬱とらこ CHERICa 東方紅魔郷 U.N.オーエンは彼女なのか? [06 13] 05 end of the sight you 躁鬱とらこ CHERICa 東方妖々夢 広有射怪鳥事 〜 Till When? [06 10] 06 境下酔月 - Endless night party MUZIK SERVANT 翔月瞳 まめみ 東方萃夢想 東方萃夢想 [04 17] 御伽の国の鬼が島 〜 Missing Power 砕月 07 つきうさぎ DJ Shimamura うたがわ UTA 東方永夜抄 狂気の瞳 〜 Invisible Full Moon [05 04] 08 かぐやひめ MUZIK SERVANT 美里 美里 東方永夜抄 竹取飛翔 〜 Lunatic Princess [05 30] 09 Pop Light Star MUZIK SERVANT 翔月瞳 まめみ 東方花映塚 オリエンタルダークフライト [04 45] 10 Go my own way MUZIK SERVANT Renna Renna 東方風神録 神さびた古戦場 〜 Suwa Foughten Field [06 07] 11 reunion MUZIK SERVANT 躁鬱とらこ まめみ CHERICa まめみ 東方風神録 神々が恋した幻想郷 [05 44] 12 Wonderful Heaven DJ Shimamura 美里 美里 東方緋想天 有頂天変 〜 Wonderful Heaven [06 19] 13 Last Reharts MUZIK SERVANT 小鳩 まめみ 東方地霊殿 ラストリモート [06 08] 14 monochromed DJ SHARPNEL DJ SHARPNEL 大瀬良あい 東方地霊殿 ハルトマンの妖怪少女 [04 34] DISC 02 Number Track Name Arranger Lyrics Vocal Original Works Original Tune Length 01 Emergency of face MUZIK SERVANT 躁鬱とらこ CHERICa 東方星蓮船 平安のエイリアン [05 04] 02 wonder seven MUZIK SERVANT masazi masazi 東方星蓮船 法界の火 [05 08] 感情の摩天楼 〜 Cosmic Mind 03 glitter☆glitter nana masazi masazi 東方神霊廟 デザイアドライブ [04 24] 04 Desire やまにょん うたがわ UTA 東方神霊廟 聖徳伝説 〜 True Administrator [04 55] 05 Face of Mind LU-I Renna Renna 東方心綺楼 亡失のエモーション [04 11] 06 デュラハンナイト 〜ばんきっき大作戦〜 Richiter 躁鬱とらこ CHERICa 東方輝針城 柳の下のデュラハン [06 14] 07 REVERSE LIMITED! MUZIK SERVANT 躁鬱とらこ CHERICa 東方輝針城 リバースイデオロギー [04 20] 08 深紅の邂逅 Freezer 咲間絢水 咲間絢水 東方深秘録 華狭間のバトルフィールド [04 51] 09 Crazy Glutton taqumi まめみ まめみ 東方紺珠伝 九月のパンプキン [05 27] 10 pure, purely Irus Renna Renna 東方紺珠伝 ピュアヒューリーズ 〜 心の在処 [03 19] 11 Crossing Border Concerto Beats まめみ まめみ 東方妖々夢 ネクロファンタジア [05 15] 12 LoVeCoLoRs 溝口ゆうま うたがわ UTA 東方永夜抄 恋色マスタースパーク [04 11] 13 Faith LU-I Renna Renna 東方永夜抄 少女綺想曲 〜 Dream Battle [05 53] 14 End of Shadow MUZIK SERVANT 美里 美里 東方封魔録 End of Daylight [05 17] 詳細 コミックマーケット91?(2016/12/29)にて頒布 イベント価格:1,500円 ショップ価格:1,980円(税込) Guest 溝口ゆうま(M.H.S) Irus(LiLA c Records) you(J-NERATION) DJ Shimamura(DYNASTY RECORDS) DJ SHARPNEL(SHARPNEL SOUND) やまにょん(nyonline record) Richiter(SoundTeam,LORB) Freezer(Frozen System Records) 美里(Misty) まめみ(歌恋人) 大瀬良あい(Innocent Key) レビュー 名前 コメント
https://w.atwiki.jp/grandarchive-jp/pages/20.html
カード基礎情報 NAME(カード名) Spirit of Water ELEMENT(エレメント) WATER TYPE(カードタイプ) Champion SUBTYPE(サブタイプ) Spirit MEMORY COST(メモリーコスト) Memory Cost 0 LEVEL(レベル) Level 0 POWER(パワー) - LIFE(ライフ) 15 TEXT(効果文) On Enter Draw seven cards.登場時:7枚引く。 FLAVOR TEXT(フレーバーテキスト) Convalescing waves cascade through the soul, revitalizing the body and mind from the depths. ILLUSTRATOR(イラストレーター) 道漫 EDITIONS(収録弾) Dawn of Ashes - Alter RARITY(レアリティ) C
https://w.atwiki.jp/nwwiki/pages/97.html
概要 2023/12/12に実装予定のシーズン4「Eternal Frost」の日本語翻訳です。 Eternal Frost リリース日:12/12(火) 原文:https //www.newworld.com/en-us/news/articles/eternal-frost-announcement#ags-MediaPopup 冒険者の皆様、こんにちは! 「Eternal Frost」が12月12日にリリースされると、「Glacial Tarn」のダンジョンを攻略し、冬季イベント「Winter Convergence」をお祝いして、円卓の騎士を阻止しましょう。新しいアーティファクトが登場します。クロスワールドダンジョンは、改良されたグループファインダーとともに、シーズン後半に実装されます。 目次 メジャーアップデート新シーズンストーリー 新シーズンパス 新ダンジョン:THE GLACIAL TARN 新アーティファクト 将来的なアップデートクロスワールドダンジョン、グループファインダーの改良 シーズンイベントWINTER CONVERGENCE FESTIVAL LEGACY OF CRASSUS メジャーアップデート The Glacial Tarn、シーズンの物語、アーティファクトの体験には、「Rise of the Angry Earth」が必要です。 新シーズンストーリー 円卓の騎士が、古代の禁断の知識を掘り起こし、永遠の冬をもたらす力で人々を支配しようとしています。 あなたのチーム、"Silver Crows"を結集し、頑固な炎の魔法使い「ダイチ」を説得して、騎士を追い詰め、 エターナムを荒廃させる前に討伐する手助けをしてください。 新シーズンパス 「Eternal Frost」では新シーズンジャーニー、新アクテビティカード、新チャレンジ、そして化粧品や 消耗品などの新しい報酬があります。 新ダンジョン:THE GLACIAL TARN 「The Glacial Tarn」は「Great Cleave」にある新しいレベル65のダンジョンです。Empyrean Forgeの奥深くに 隠された氷の洞窟を探検し、ヴァランギアンの騎士"Ser Loth"を追い詰めます。エンペリアン・フレイムの 原初の魔法を発見して、凍りついた魔法で強化された敵や障害を乗り越え、"Ser Loth"がその力でエターナム 全体を飲み込む前に彼を討伐してください。 新アーティファクト 新しい8つのアーティファクトを見つけて装備し、新たなプレイスタイルを発見しましょう。これらの強力な武器や防具は それぞれ独自のクエストがあります。"Boltcaster Bow"で敵をスタンやショックを与え、"Winged Shoes"でスピードを 向上やクールダウンを短縮し、"The Frozen Gauntlet"で敵を凍結させて倒すことができます。その他にも様々なアビ リティを持つアーティファクトがあります。 将来的なアップデート 次の機能は、シーズンの後半にリリースされる予定です。 クロスワールドダンジョン、グループファインダーの改良 エターナムの深淵でのチャレンジを乗り越えるために、同じ地域の異なる世界からのプレイヤーとチ ームを組みましょう。新しい、ワンクリックでのグループファインダーは、ロールのバランスが取れた 異なる世界からのプレイヤーで自動的にグループを編成します。これにより、もはやロビーの管理が 必要ありません! シーズンイベント WINTER CONVERGENCE FESTIVAL 寒風が吹き、キラキラ輝くグリーマイトが再び空気を満たします。"Winter Convergence"がエターナム に帰ってきました。ウィンターの村を訪れ、ウィンター・ワンダラーに会って彼のホリデークエストを 遂行しましょう。プレイヤーはウィンタートークンを集めて、新しい期間限定の報酬を手に入れること ができます。これには、お祝いのスキン、エモート、家具などが含まれています。 ウィンター・ウォリアーと彼の寒冷な民たちは、永遠の冬を広げる使命に執念を燃やしています。20人 以上のプレイヤーでパーティを組み、この大規模ボスと戦ってください。彼はGrate Cleave、Brigt Wood 、Eden Glove、Ebon Scale Reach、Brimestone Sandsで暴れまわり、新しい季節限定の報酬を手に 入れるために立ち向かってください。 LEGACY OF CRASSUS 古代ローマの脅威が永遠の地エターナムを脅かしています。将軍クラッススの恐ろしい指揮官たちを追い詰め ローマの暴政の影を追い払いましょう。クラッススの軍勢は南の地域に侵攻し、サイクロプスのLucanusと Decimusを解放するためにやってきました。これらのワールドボスに立ち向かう勇敢なプレイヤーは、Brightwood Weavers Fen、Mourningdale、Ebonscale Reach、Edengroveの各地域でポータルを発見してください。 勝利すると冒険者たちに新しいイベント限定のデイリー報酬を獲得します。
https://w.atwiki.jp/englishwikiwiki/pages/43.html
Should death with dignity be permitted? There is an argument as to whether death with dignity should be allowed - not only in Japan, but throughout the world. ‘Death with dignity’ is defined as people maintain their human dignity and face death. Some say that ‘Death with dignity’ allows suicide and assisted suicide. Others say that they want to choose the way to die. Thus, there are many kinds of opinions about ‘Death with dignity’. Some countries such as Netherlands and Switzerland have already enacted. The 90 percents of the people who hopes ‘Death of dignity’ are cancer patients. They are diagnosed to live for only a few weeks. As far as I searched on the internet, in Netherlands does not have any serious problems. In her case, - Miss B’s case in the textbook-, the doctor should not be allowed to turn off the ventilator. In fact, she wanted a peaceful death. However, she started to think it since she became to keep alive only by a ventilator and the tubes that deliver food into her body. She is single with no children, also maybe no one cheered her up. If someone had encouraged her positively, she would not have hoped to die. The most difficult point is how to judge whether a person decides under the ideal ‘Death with dignity’. Although everyone has the different opinion of life, it should be not permitted to die because of the temporary emotion. I think an organization that supports them to cheer up empathetically is necessity. It is quite important as well as the regulation. In conclusion, I think the more and more country allowed ‘Death with dignity’ in the future. However, the regulation and support organization are the most important things to apply for ‘Death with dignity’.
https://w.atwiki.jp/legendofnorrath/pages/253.html
SS Title Wave Of Fear Type Ability Faction Shadow Attribute - Archetype Priest Cost 4 Level 3 Attack - Defense 2 Bonus - Health - Game Text When you apply this ability at a quest, you may put a unit at the same quest in its owner s hand. このAbilityをQuestにApplyするとき、そのQuestにPlayされているUnit1体を手札に戻すことができる。 Card Number 1U145(Uncommon,Oathbound) Lore Run for your life!
https://w.atwiki.jp/warhammer555/pages/44.html
-------------------------------------------------------------------------- What Separates Us ① 61000-15000 で”Savage Boar”を10匹KILL ”Savage Charger”を5匹KILL。 What Separates Us ② Isle of the Deadの42000-29000で”Uthorin Ravager”を10匹KILL。 その後、クエアイテムを使用。 What Separates Us ③ Isle of the Deadの42000-13000で”Corrupted Prowler”を3匹KILL。 -------------------------------------------------------------------------- The Call of Eternity ① 61000-3000 で”Scared Well”を調べる。 The Call of Eternity ② 61000-5000 で”Rilles Hatemonger”をKILL。 The Call of Eternity ③ Isle of the Deadの53000-39000 でNPCと会話。 The Call of Eternity ④ Isle of the Deadの48000-47000 でクエアイテムを使用。 Isle of the Deadの40000-55000 でクエアイテムを使用。 Isle of the Deadの48000-28000 でクエアイテムを使用。 Isle of the Deadの43000-14000 でクエアイテムを使用。 The Call of Eternity ⑤ Isle of the Deadの40000-35000 で”Master Culrak”をKILL。 The Call of Eternity ⑥ Dragonwakeの61000-21000 でNPCと会話。 The Call of Eternity ⑦ 46000-22000でNPCと会話。 -------------------------------------------------------------------------- Legacy of the Drakecaller ① Isle of the Deadの43000-34000 で"Azyr Scrying Pool”を調べる。 Legacy of the Drakecaller ② Isle of the Deadの42000-29000で”Uthorin Ravager”を4匹KILL。 42000-30000で”Drakecaller s Horn”を調べる。 Legacy of the Drakecaller ③ 55000-20000で”Uthorin Decimator”を6匹KILL。 その後、クエアイテムを使用。 Legacy of the Drakecaller ④ 46000-22000でNPCと会話。 -------------------------------------------------------------------------- Key to the Past ① Isle of the Deadの41000-35000 で”Grimstar Spear”を調べる。 Key to the Past ② Isle of the Deadの43000-37000 で”Screamer”を6匹KILL。 Key to the Past ③ Isle of the Deadの40000-54000 で”Life Root”を調べる。 Key to the Past ④ Isle of the Deadの50000-48000 で”Spirit Stone”を調べる。 Key to the Past ⑤ Isle of the Deadの47000-29000 で”Celestial Orb”を調べる。 Key to the Past ⑥ Isle of the Deadの44000-17000で”Feral Prowler”をKILL。 -------------------------------------------------------------------------- Self-Fulfilling Prophecy ① Isle of the Deadの36000-40000で”Stone of Trial”を調べる。 Self-Fulfilling Prophecy ② Isle of the Deadの40000-54000で”Corrupted Lifebranch”か ”Greenwind Thrall” を計12匹KILL。 39000-47000で”Ghyran Trial Stone”を調べる。 Self-Fulfilling Prophecy ③ Isle of the Deadの50000-48000で”Deathwracked Servant”を6匹KILL。 Self-Fulfilling Prophecy ④ Isle of the Deadの45000-4000で”Shyish Trial Stone”を調べる。 Self-Fulfilling Prophecy ⑤ Isle of the Deadの47000-31000で”Dumb Luck”をKILL。 46000-27000で”Dire Portent”をKILL。 52000-28000で”Inexorable Fate”をKILL。 50000-32000で”Inevitable Outcome”をKILL。 42000-29000で”Azyr Trial Stone”を調べる。 Self-Fulfilling Prophecy ⑥ 43000-17000で”Feral Ravager”を12匹KILL。 44000-17000で”The Beast Within”をKILL。 40000-35000で”Ghur Trial Stone”を調べる。 Self-Fulfilling Prophecy ⑦ 40450-35600から北西の方向へジャンプ。 一段上に上がれるので38882-35000でクエアイテムを使用。 (位置がジャンプする場所もクエアイテムを使用する場所も結構シビア) 36000-40000で”Stone of Trial”を調べる。 -------------------------------------------------------------------------- A Shattered Peace ① Isle of the Deadの50000-49000で ”Overcharged Shyish Crystal”を調べる。 A Shattered Peace ② Isle of the Deadの41000-50000で ”Altar of the Everliving”を調べる。 A Shattered Peace ③ Isle of the Deadの36000-43000で ”Sundered Spirit”を12匹KILL。 -------------------------------------------------------------------------- The Gathering Storm ① Isle of the Deadの42000-29000で”Uthorin Ravager”を5匹KILL。 39000-20000で”Chest of Althanis”を調べる。 The Gathering Storm ② Isle of the Deadの48000-29000で”Stone of the Sky”を調べる。 ”Stone of the Thunder”を調べる。 50000--29000で”Altar of the Heavens”にクエアイテムを使用。 ”Altar of the Heavens”を調べる。 The Gathering Storm ③ Isle of the Deadの48000-25000でクエアイテムを使用。 ”Sabitha Blacksky”が攻撃可能になるのでKILL。 -------------------------------------------------------------------------- Who s Thy Father? Isle of the Deadの38000-16000でNPCと会話。 -------------------------------------------------------------------------- Awakening ① 52000-9000で”Dragon Brazier”を調べる。 Awakening ② 8000-25000で”Grimwing Tome”を調べる。 Awakening ③ 8000-26000で”Uthorin Grimblade”を3匹KILL。 ”Uthorin Grimguard”を1匹KILL。 POPしたドラゴンに話しかける。 Awakening ④ 46000-21000でNPCと会話。 Awakening ⑤ 2000-24000でNPCと会話。 Awakening ⑥ 7000-47000でNPCと会話。 Awakening ⑦ 13000-59000でNPCと会話。 Awakening ⑧ 27000-63000で”Vaul s Repository”を調べる。 Awakening ⑨ 7000-47000でNPCと会話。 Awakening ⑩ 2000-53000でNPCと会話。 Awakening ⑪ Caledorの61000-52000で”Wayfarer Font”を3個調べる。 ”Razormist Fogrunner”を3匹KILL。 62000-55000で”Razormist Ambusher”を5匹KILL。 Awakening ⑫ 00000-60000で”Shining Shadowbow”を調べる。 Awakening ⑬ 00000-61000で”Uthorin Direbolt”を4匹KILL。 -------------------------------------------------------------------------- An Ancient Covenant ① 9000-26000で”Uthorin Grimblade”を7匹KILL。 ”Uthorin Grimrider”を4匹KILL。 ”Uthorin Grimguard”を2匹KILL。 8000-25000で”Turnairoth s Brazier”を調べる。 An Ancient Covenant ② 31000-21000で”Dragonbane Tracker”を5匹KILL。 ”Dragonbane Wyrmfinder”を1匹KILL。 その後、クエアイテムを使用。 An Ancient Covenant ③ 50000-11000で”Spitefire Sister”を6匹KILL。 -------------------------------------------------------------------------- Misinformation 1000-25000でNPCと会話。 -------------------------------------------------------------------------- Eternal Flame ① 8000-25000で”Dragonflame”を調べる。 Eternal Flame ② 46000-21000でNPCと会話。 -------------------------------------------------------------------------- An Old Flame 46000-22000でNPCと会話。 -------------------------------------------------------------------------- Black Talon 46000-21000でNPCと会話。 -------------------------------------------------------------------------- Torn Asunder ① 13000-28000で”Pelenar Vennoth”をKILL。 その後、クエアイテムを使用。 Torn Asunder ② 27000-24000で”Drakeshredder Harpy”を8匹KILL。 その後、ドラゴンと会話。 Torn Asunder ③ 27000-24000で”Crest of Renselar”を調べる。 ”Svathia the Bloodclaw”をKILL。 その後、クエアイテムを使用。 Torn Asunder ④ 46000-22000でNPCと会話。 -------------------------------------------------------------------------- Riding to War 12000-22000で”Dragonbane Warrior”を5匹KILL。 その後、クエアイテムを使用。 ”Lieutenant Shadowscale”をKILL。 -------------------------------------------------------------------------- Enigmatic Intentions ① 6000-52000で”Uthorin Escort”を4匹KILL。 ”Uthorin Captain”を1匹KILL。 その後、クエアイテムを使用。 Enigmatic Intentions ② 21000-58000のテント内で”Norinar s Log”を調べる。 24000-55000のテント内で”Norinar s Delivery”を調べる。 Enigmatic Intentions ③ 7000-48000でNPCと会話。 -------------------------------------------------------------------------- Shady Plans ① 15000-56000でNPCと会話。 Shady Plans ② 17000-54000で”Shade Assassin”の死体を調べる。 Shady Plans ③ 21000-57000で”Dark Rider”をKILL。 -------------------------------------------------------------------------- Vaul s Legacy ① 13000-59000で捕らえられているエルフを解放する。 Vaul s Legacy ② 16000-57000で死体”Herien Kysenil”を調べる。 Vaul s Legacy ③ クエを受けた後POPする、”Lieutenant Ortaen”をKILL。 Vaul s Legacy ④ 27000-49000で”Hammer of Vaul”を調べる。 ”Black Heart Harrier”を5匹KILL。 Vaul s Legacy ⑤ POPした”Herillia Venomsong”をKILL。 Vaul s Legacy ⑥ 30000-63000で”Anvil of Stars”を調べる。 28000-64000で”Anvil of Moon”を調べる。 27000-62000で”Anvil of Light”を調べる。 Vaul s Legacy ⑦ POPした”Loresyn Veilseeker”をKILL。 -------------------------------------------------------------------------- Champion of Ulthuan ① 8000-55000で巡回中のNPCと会話。 Champion of Ulthuan ② 55000-49000で”Uthorin Bloodmask”を8匹KILL。 -------------------------------------------------------------------------- The Avatar s End ① 20000-53000のテント内で”Blood-Stained Urn”を調べる。 The Avatar s End ② クエを受けた後にPOPする、”Silien Fellseer”をKILL。 31000-56000で”Dragonheart Chest”を調べる。 The Avatar s End ③ クエを受けると”Lysa Darkflayer”がPOPするのでKILL。 The Avatar s End ④ 11000-52000でNPCと会話。 The Avatar s End ⑤ 11000-52000で”Altar of the Fallen”を調べる。 -------------------------------------------------------------------------- An Unknown Purpose ① 25000-48000でNPCと会話。 An Unknown Purpose ② 27000-49000で”Lifesiphon Rubric”を調べる。 An Unknown Purpose ③ 29000-46000で”Kyrenn Norax”をKILL。 -------------------------------------------------------------------------- Saving the Tactician ① Caledorの63000-44000でNPCと会話。 Saving the Tactician ② Caledorの64000-45000でNPCと会話。 Saving the Tactician ③ Caledorの53000-35000でNPCと会話。 -------------------------------------------------------------------------- Bonds of Fellowship Altdorfの16000-3000でNPCと会話。 -------------------------------------------------------------------------- Wyrmkin ① Caledorの62000-51000でHIT。 Wyrmkin ② Caledorの55000-50000で”Uthorin Bloodmask”を9匹KILL。 ”Uthorin Bloodstrike”を9匹KILL。 ”Uthoirn Shademaster”を1匹KILL。 -------------------------------------------------------------------------- Birthright Caledorの55000-62000で”Silverwing Treasure”を調べる。(Upper Room) -------------------------------------------------------------------------- Lightbringer Caledorの63000-50000で”Uthorin Scout”を8匹KILL。 ”Uthoirn Blood Herald”を5匹KILL。 その後、クエアイテムを使用。 -------------------------------------------------------------------------- The Fireguard 7000-34000を偵察。 -------------------------------------------------------------------------- Spanning the Heights 22000-30000を偵察。 -------------------------------------------------------------------------- Birthright Caledorの58000-64000で”Uthorin Banner”を調べる。 -------------------------------------------------------------------------- Death Poem of Illoren Truebow Caledorの65000-6000で木に刺さっている”Truebow s Arrow”を調べる。 -------------------------------------------------------------------------- Death Poem of Yviras 55000-49000で”Sword of Yviras”を調べる。 --------------------------------------------------------------------------
https://w.atwiki.jp/poemaster/pages/13.html
An attempt to piece together the history of Wraeclast from clues from NPC dialog, item flavour text, and other canonical sources in Path of Exile. Where possible, information is presented from an in-universe point of view, at the time the game begins. Note Because information from sources like Insider Newsletters is very likely to change before it makes it into the game, while in-game lore is relatively fixed (or at least, changes can be fairly easily tracked), only in-game lore has been consulted. If you have interesting lore from other places, though, stick it on the Discussion page! VaalTears of Maji Atziri and Doryani The End of Vaal Civilization (c. 400 BIC) The AzmeriEncountering the Vaal (c. 900-400 BIC) Imperialus Conceptus (1 IC) Light of Phrecia Maligaro The Peak The Purity Rebellion (1333 - 1st Sacrato of Phreci 1334) The Ezomytes (3rd Fiero of Dirivi 1333)The KaruiDefeat of Marcus Lioneye Shavronne and Brutus Prisoner's Gate Corruption of the Karui The Maraketh (3rd Galvano of Vitali 1333 IC) The Siege of Sarn (last day of Divini 1334 IC - 1st Sacrato of Phreci) The Reign of Voll (2nd Sacrato of Phreci 1334 - c. 1339)The Rapture Device (1336 IC) The Cataclysm (c. 1339) Oriath Modern Times (c. 1600 IC) Vaal The Vaal are the oldest known race in Wraeclast, almost completely forgotten in modern times. They built the Vaal Ruins that entombed a weird darkness, they built the Ancient Pyramid, and presumably they also built the Vaal Oversoul, or at least its mechanical frame. A number of the monsters in the Vaal-created areas are called "constructs" (Ancient Construct, Vaal Construct, Serpentine Construct) so presumably they had some biological or thaumaturgical technology. Although the Vaal civilisation was peaceful, they practiced human sacrifice. Tears of Maji The Vaal were also the first to use virtue gems, known to them as "Tears of Maji". Icius Perandus claims that "The Vaal were even more steeped in gem culture than our Emperor and his Gemlings . It s an obsession as old as civilization itself." in one of the Golden Pages. Siosa s translation of the first Golden Page also mentions that the Vaal gathered their virtue gems at "Doryani s Cradle" to ensure the Vaal civilization s future. The nature and purpose of this cradle is uncertain. Given the fact that Eramir claims it was the Vaal that began the use of virtue gems and the fact that Siosa claims that "gem culture" is as old "as civilization itself", one may assume that the Vaal were the very first civilization. Atziri and Doryani The last queen of the Vaal was named Atziri, who owned fabulous treasure. She allegedly sacrificed all those who opposed her, as Siosa s translation of the second Golden Page mentions that she "drenches her altars with the blood of those deranged enough to question her vision". She appears to have been the patron of Doryani - a thaumaturgist - similar to Chitus s patronage of Malachai. It is said that she "wished to see her likeness reflected in the still waters of history." indicating a vain personality. Siosa mentions that Doryani was a man of "divine talent and demented ambition", comparing him to Malachai. He presumably was a Vaal thaumaturgist of sorts, given the comparison to Malachai. Atziri sought immortality and eternal youth, inspired by the Vaalish noble and serial killer Zerphi. Zerphi lived for 168 years, yet "it is claimed that Zerphi did not possess the body of a 168-year old, rather that, his corpse had the physiognomy of a man twenty years, no more." It is implied that Zerphi had some method of stealing the youth of his victims. Towards reproducing this feat, Atziri sent young men and women to be "processed" by Doryani, in numbers so large that their names filled "page upon page". It is likely this quest was related to the end of the Vaal civilization. The End of Vaal Civilization (c. 400 BIC) The Vaal civilisation seems to have ended as the result of some internal event rather than external conquest. This event may be the mysterious "communion" the Vaal were seeking before their demise according to Icius Perandus as is written in one of the Golden Pages "A communion... but with what? By all accounts, it wasn t God that the Vaal were trying to reach.". Said communion took place during the harvest moon, and Doryani was at the heart of this event. Both Atziri and Doryani died in the cataclysm, as did many others. Some people also "changed" (possibly a reference to the Vaal Fallen found in the Pyramid?). On the Golden Page (Siosa s translation, not the flavour text) that mentions this, the words "sleep", "nightmare" and "the Beast" are also mentioned, and that the Vaal have "failed" themselves. This may be a reference to the Vaal Oversoul, which is also called "nightmare" in game by some of the classes. Siosa believes the end of Vaal civilization must have been very similar to the fall of Sarn. Patching this information together, it may be that the Vaal were expecting to save their civilization at a so-called "communion", which was possibly related to Doryani s "cradle" of virtue gems, and that this communion caused the cataclysm (waking the Oversoul which is defeated at the end of Act 2, and turning many Vaal people into the Vaal Fallen which are also found in the Ancient Pyramid in Act 2). The Azmeri Encountering the Vaal (c. 900-400 BIC) The Azmeri people hail from the Azmerian Mountains. They first encountered the Vaal about 500 years before the Vaal fell, or about 900 BIC. The Vaal helped the fledgling Azmeri civilization advance, but guarded their knowledge of Virtue Gems. After the Vaal fell, 3,126 Vaal refugees assimilated into the Azmeri civilization. Imperialus Conceptus (1 IC) Tarcus Veruso descended from the mountains with his eighty thousand tribesmen and women through the doomlands to Azala Vaal. There he planted his banner upon Atziri s grave and with these words founded our great and eternal empire. "The Vaal closed their eyes to flesh and stone, to blood and bronze. We are not Vaal. We are Azmeri. For now and forever, our eyes are open." Veruso build his capital upon the bones of Azala Vaal and baptized it Sarn. From there, Veruso formed the first Legions and proceeded to conquer the lands beneath the Mantle, clearing it of the mindless constructs and fierce abominations left in the wake of The Fall. True to his word, Veruso ensured that his people lived "with eyes open". The ancient Vaalish centres of learning and power were sealed and quarantined. Thaumaturgy was outlawed and those who stained themselves with Vaalish folly were burned for their sin. The Tears of the Maji, too dangerous to be destroyed, were gathered up, taken to Highgate, and buried within the bowels of the mountains. The caverns there were sealed and forgotten. A supreme effort to erase the past. A primitive reaction born of primitive times, in the opinion of this humble historian. The Ancients, Book 6 Book 6 Imperialus Conceptus Imperialus Conceptus, the founding of the Eternal Empire, occurred 400 years after the fall of the Vaal. Light of Phrecia Five years after his father s death, Emperor Caspiro, too, was dead. Although accounts of the exact details differ, one clear fact is agreed upon. Caspiro was dismembered by something referred to simply as a dark being. It was General Alano Phrecia who avenged the Emepror s death and who triumphed in driving away the pervasive darkness enveloping what would become the imperial heartlands. Though it seems fanciful to contemplate a portion of our Empire cast into perpetual night, Azmerian writers of the time are unified in their depiction. Perhaps it was caused by peculiar weather patterns or some thaumaturgical residue of The Fall. On this matter, this humble historian is left in the uncomfortable state of pure conjecture. On the first Sacrato of Lurici, 35 I.C., Alano himself wrote that "our legions drove the dark being deep into the recesses of its lair and sealed it away for eternity". Having returned the gaze of Solaris to those lands stretching from the foot of the Mantle to the Axiom Ranges, Alano Phrecia returned to Sarn. In the absence of a clear Veruso succession, Alano was crowned emperor and the Imperial heartlands were named in his honour. With the former realm of the Vaal thus tamed and settled by our Azmerian ancestors, the Eternal Empire saw a long period of peace and prosperity under an unbroken line of Phrecia emperors. "To care for this Empire with eyes open." - A traditional vow made by the High Templar upon the coronation of an Eternal Emperor. The Ancients, Book 7 Light of Phrecia Maligaro At some point in the Empire s history, there was a thaumaturgist named Maligaro (his equipment and laboratory is found in the Chamber of Sins, whose architecture resembles Lunaris Temple in Sarn). Maligaro s research centred on virtue gems and how their qualities might be transferred to humans. His main technique was to inject the "essence" of a gem via a device called Maligaro s Spike although it never seemed to work terribly well. Apart from the Spike, Maligaro created elementals and a mysterious darkness that covered the land At the end of his life he created the Baleful Gem—either a synthetic virtue gem, or a corrupted one—for an unknown purpose. The Peak We don t know how much land the Empire covered before its sudden demise, but we do know it was divided at least into the Outer Empire (the southern coast from The Prisoner s Gate down past Lioneye s Watch) and the Inner Empire (everything north and inland of Prisoner s Gate). The Empire s capital at that time was Sarn, and despite the centuries of neglect, the remaining architecture suggests the Empire was fairly prosperous. The emperor at the time was Chitus, although we don t know much about him beyond his ignorance of the forces that would destroy him. While the Empire s citizens were Azmeri, the slaves were of other races, including Ezomytes, Maraketh and Karui. It seems these other races were not native to Wraeclast, or at least not the part of Wraeclast covered by the Empire, but were separate contemporary civilisations. At the time, the leading thaumaturgist was Malachai. Like Maligaro he experimented with virtue gems, but unlike Maligaro he just surgically implanted them into his test subjects, and his efforts met with far more success than Maligaro s. Malachai had slaves mining virtue gems and Thaumetic Sulphite and a supply of test subjects from the emperor. The results of this surgical process were known as Gemlings. Emperor Chitus said "These glorious gems have brought us within spitting distance of godhood", and the Empire s defences included at least one Gemling legion. Malachai s most famous creation, however, was known as the Gemling Queen. She was originally a "favourite" of Emperor Chitus named Dialla, but annoyed him and was given to Malachai to experiment on. She fell in love with him and he reshaped her into a most impressive Gemling. The Purity Rebellion (1333 - 1st Sacrato of Phreci 1334) Righteous and devoted to both faith and country, High Templar Voll struck little hardship in gathering others to his godly cause; Sarn s own Lord Mayor Ondar and Victario, the People s Poet; Archbishop Geofri of Phrecia; Governor Kastov of Stridevolf; and Commander Adus of Highgate. Together, these Warriors of Purity forged an uprising against the Gemling thaumatocracy that Voll hoped would "Snatch this empire from the claws of devilry and return it to humanity." The Purity Chronicles, Book 1 Embers of Insurrection Meanwhile, outside the Imperial Court and thaumaturgists laboratories, discontent grew. A movement named the Purity Rebellion sought to overthrow Emperor Chitus and destroy the thaumaturgists and their Gemlings. The Purity Rebellion was led by High Templar Voll, the overall leader. Victario, the People s Poet. Lord Mayor Ondar of Sarn. Archbishop Geofri of Phrecia. Governor Kastov of Stridevolf. Commander Adus of Highgate. The Purity Rebellion sought help in many places Victario raised support among the common citizens of the Empire Victario sought help from Thane Rigwald of Ezomyr, perhaps a vassal nation. Voll sought help from King Kaom of the Karui Voll also sought help from Sekhema Deshret of the Maraketh. The Ezomytes (3rd Fiero of Dirivi 1333) High Templar Voll had Victario entreat Thane Rigwald of Ezomyr, knowing that a poet would fare far better than any politician at rousing the romantic Ezomytes to rebellion. Stirred by Victario s impassioned words, Rigwald mustered his blood-bound clans, and on the 3rd Fiero of Dirivi 1333 IC, took to the fields of Glarryn in open rebellion against Governor Gaius Sentari. Such was the colourful splendour of a thousand tartans and banners that the Ezomyte uprising became known as "The Bloody Flowers Rebellion". Though Sentari s Gemling legionnaires skew three Ezomytes for every one of their own fallen, the Bloody Flowers won the day through sheer fury-driven courage. Governor Sentari fled to Sarn, only to return in Astrali with reinforcements drawn from the capital, Vastiri, and southern garrisons. Little did Sentari know that, by so weakening those forces, he was playing right in to Voll s hands. The Purity Chronicles, Book 2 Bloody Flowers It is possible that the Battle of the Bridge was part of this campaign. The Karui Defeat of Marcus Lioneye Meanwhile, in the Outer Empire, King Kaom and a Karui war host landed on the The Coast. They attacked and defeated Marcus Lioneye s Eternal Legion, stationed at Lioneye s Watch. In a man-to-man fight on open ground, a Gemling Legion would have slaughtered Kaom s Karui warriors like so many pigs in a pen. But Kaom had no intention of engaging Lioneye in a fair fight. By absorbing some heavy losses and feigning a chaotic retreat, Kaom drew Marceus into ordering his Gemlings to abandon their tower shields so that they might pursue and rout the fleeing Karui. It was not out of recklessness that Lioneye plucked such a decision, but from the experience-born confidence that the Karui did not have archers. Traditionally, Karui warriors are forbidden from using projectile weapons of any kind. What Lioneye understandably overlooked was that this tavukai (sacred prohibition) did not extend to women. At her uncle s behest, Hyrri had traveled to Thebrus and studied archery with Voll s finest military tutors. When the legionnaires shed protection in favor of mobility, Hyrri and her bow-women broke cover and rained death upon the Gemlings from the cliffs above. A valiant Marceus Lioneye gathered his surviving legionnaires for a final stand within the walls of Lioneye s Watch. Kaom honored his bravery by wearing Marceus bejeweled head upon his belt from that day on. Having secured a safe harbour for landing reinforcements, Kaom continued his conquest of the coast, slaughtering the Eternal citizens and clearing the way for the first ever settlement of Karui on the Wraeclastian mainland. The Purity Rebellion, Book 3 Fall of a Jade Axe Shavronne and Brutus The Empire s second line of defence was a thaumaturgist named Shavronne, from a group of people or a location known as Umbra. When she realised Lioneye would fall to Kaom, Shavronne raced to the next defensible structure up the coast, Axiom Prison. She tricked or convinced the warden, Brutus, into allowing her to make him into a super-human monster capable of defeating the Karui. Brutus was never defeated by the Karui, although we don t know if they ever bothered attacking Axiom Prison. Although Karui carvings are found beyond Axiom Prison in the Coves, they might not have travelled there via Axiom; since the Karui possessed canoe technology they may have just travelled by sea up the coast. Prisoner s Gate Shavronne erected a thaumaturgical barrier as a third line of defence against the Karui, in the pass between Prisoner s Gate and the Western Forest. Whether they tried to break through it and failed, or whether they never bothered trying, the Karui ceased their advance when they reached Siren s Song Cove. Corruption of the Karui After their victory, the Karui settled on the coast. However, their good fortune was be short-lived, as they were corrupted by the Cataclysm, resulting in social unrest, raising of undead, and twisting of the wildlife. Kaom himself was eventually corrupted, likely meeting his end in Merveil s Lair. His niece Hyrri led the remaining five hundred Karui families back to the Karui homeland of Ngamakanui. The Maraketh (3rd Galvano of Vitali 1333 IC) In return for her military support in the rebellion, Voll promised Sekhema Deshret the return of the Maraketh grazing lands stolen during the imperial conquest of the Vastiri Plains. The Red Sekhema agreed on one condition, that she might have Hector Titucius skin with which to fashion a Rhoa saddle. To this end, Voll and Deshret engineered a trap for General Titucius and his Vastiri Legion. The Maraketh had long been able to predict the comings and goings of the vast and vicious dust storms that constantly plague the plains. Deshret located one such fledgling maelstrom within a day s march of Titucius camp. For his part, Voll identified a number of imperial spies amongst the Maraketh and fed them false information regarding a potential tribal uprising. Taking the bait, Titucius and his Gemling legion surround the supplied location, thus placing himself squarely in the path of Deshret s dust storm. On the third Galvano of Vitali 1333 IC, the tempest descended upon Titucius legion with blinding, deafening ferocity. Deshret s akhara, born and raised in dust and wind, swept through the legion, harvesting it like a field of ripe corn. Once storm and Maraketh fury had abated, the Vastiri Legion existed only as a multitude of dust-cloaked mounds. The Red Sekhema claimed her prize and it is said that there is no more comfortable saddle in all of Vastiri than Deshret s. The Purity Chronicles, Book 4 The Red Sekhema s Saddle The Siege of Sarn (last day of Divini 1334 IC - 1st Sacrato of Phreci) On the last day of Divini 1334 IC, High Templar Voll laid siege to Sarn. Commander Adus of Highgate soon joined him, bringing his legion and a horde of miners to bolster the Army of Purity s ranks. Thus surounded, Emperor Chitus rallied his Gemlings for a desperate defence of the capital. His efforts were cut short by Lord Mayor Ondar who, on the 2nd Kaso of Derivi, stabbed Chitus to death on the steps of the Scepter of God. With Victario s help, Ondar was able to flee through the sewers and escape to Voll s encampment. But Ondar s term as the Hero of Purity was a short one. Two weeks later he was found by Victario s men in the Sarn sewers, seated and cross-legged, with his severed head in his lap. It was later discovered that the Perandus family had hired Coralito of the Silent Brotherhood to pluck Ondar from Voll s camp and deliver their vengeance for Chitus murder. Yet despite their desperate efforts, Chitus mourners were unable to save their city. Faced with Victario s uprisings in the Slums, Docks, and Warehouse districts, and constant attacks from without, Lord Cadiro Perandus met with Voll on the 1st Sacrato of Phreci and offered Sarn s unconditional surrender. Voll and his Army of Purity marched through the gates of the capital and less than a week later Voll of Thebrus was crowned Emperor. The Purity Chronicles, Book 4 The Emperor is Dead. Long Live the Emperor. The Reign of Voll (2nd Sacrato of Phreci 1334 - c. 1339) "He soared to power on the smoke of burning witches". So the surviving Gemlings whispered of Voll of Thebrus, as he donned the Imperial crown on the 2nd Sacrato of Phreci, 1334 IC. But in truth, he was never the sort of man to set a girl alight for merely reading a palm or remedying a bout of the clap. The Purity Chronicles, Book 1 Embers of Insurrection We don t know whether the Rebellion itself fatally wounded the Empire or just injured it, but under Voll s leadership it declined rapidly. The Rapture Device (1336 IC) Voll condemned Malachai to burn before the doors of his Solaris, but it seems that Malachai s promises have saved him from the pyre. "An end to thaumaturgy," he claims. A fancy that our Emperor is willing to humor. For weeks now, Malachai has been consigned to the Solaris, forging a mechanism that will purge Wraeclast of its otherworldly vices. Today, the first Fiero of Eterni 1336 IC, Malachai and his Gemling Queen gripped each a corner of a silken mantle and unveiled his Rapture Device. Like a pit of copper snakes it writhes before the eyes. Whether it is a miracle or a monstrosity, none but Malachai can say. Yet tomorrow Voll shall lead the Highgate Legion home, conveying Malachai, Lady Dialla, and this bewildering apparatus north. North, from whence the first Gems came. From whence the nightmare of Chitus thaumatocracy was born. It is in Highgate that our Emperor Voll will finish what he started. He will burn Chitus empire from history and raise up a fresh and pure theocracy from the ashes of arrogance and corruption. God be with you, Voll of Thebrus, and with us all. The Purity Chronicles, Book 6 The Rapture Device The Cataclysm (c. 1339) Voll s reign lasted about five years. Despite the decline of the Empire after the Rebellion, it was finally killed by a separate event called the "cataclysm". This cataclysm could not have been the Rebellion, for several reasons Eramir says the Azmeri s "history" and "identity" was destroyed by the cataclysm, but the Empire was still standing (shaky and infirm but standing, Emperor and all) after the Rebellion, and it seems unlikely the Azmeri could have forgotten their identity while the Empire was still nominally alive. The Karui participated in the Rebellion, and after they took control of the southern coast, they settled there it quite happily. It wasn t until later that the Karui recorded "Black storms descend on us from the north" (that is, from the Inner Empire and Sarn) and later still "The earth of Wraeclast rejects the dead." The Karui settlement must have occurred between the Rebellion and the event that cursed Wraeclast. Very little is known about exactly what happened; as Clarissa points out, no news of the Empire reached Oriath until after the cataclysm was over and its effects drove the Karui out of Wraeclast. So what was this cataclysm that finally put an end to the Empire, and presumably cursed the Gemlings and raised the dead? Hargan says "Voll s was the shortest reign of any Eternal Emperor, about five years. The Twist saw to that." The only other mention of the Twist is when Lady Dialla says "The cockroaches will come again. They want the Twist." Apparently, the Twist is a device or artifact, and it exists (or the Ebony Legion believe it exists) somewhere in Solaris Temple under the protection of Lady Dialla, or perhaps even on her person. It s possible that Lady Dialla picked the Twist out of the wreckage of Sarn years after the cataclysm occurred, and moved it to her sanctuary in Solaris Temple for safe-keeping, but there are reasons to suspect she was directly involved in the cataclysm itself The Gemling Queen is the only Gemling known to have escaped becoming Undying. At one point, Grigor says "Then they ll have the Gemling Queen, a living embodiment of the cataclysm." Lady Dialla herself implies that at one point she had to choose between the Empire s survival and her own "Malachai begged for him, for the Empire. I chose me... selfish me. The Empire died, and I live. I live, and live, and live, and live." This raises further questions Lady Dialla says of Malachai "He gave me gems, divine jewels for his Gemling Queen." and describes her spine as a "Pretty spine, bejeweled and bountiful." Since this is Malachai we re talking about, these are presumably Virtue Gems rather than mere jewellery. Most Gemlings seem to have received only a single Gem, and yet from context Lady Dialla received many, so Malachai must have intended her for some purpose greater than the average Gemling. If this did indeed occur after the Purity Rebellion with the Empire in disarray, perhaps he intended to use her to restore the Empire much as Shavronne intended Brutus to defend it. Oriath Oriath is a small island off the south-east coast of Wraeclast. We don t know when Oriath was first colonised, but it seems to have been well-established and prosperous at the time of the Empire s fall so it must have been at least settled and under construction during the Empire s peak. In the Phrecian Forest in the Inner Empire is the Fellshrine, the ruins of an old Templar cathedral, so the Templars have a long-standing link to Wraeclast, and obviously High Templar Voll had an interest in the Empire. Presumably people from the Empire colonised Oriath and brought their religion along, and were stranded when the Empire crumbled. The capital of Oriath is Theopolis, and contains at least historical archives, duelling arenas, and the headquarters of the Ebony Legion. It also contains the Court of Divine Temperance, presided over by "the High Templar"(currently Dominus), and many of the crimes that Court prosecutes are things like "Theosophical Pride", "Public Heresy" and "resisting Templar authority", so it seems fairly likely that Oriath is some kind of theocracy run by the Templars. Even the name "Theopolis" suggests religious devotion Modern Times (c. 1600 IC) In the modern age, Wraeclast bears no civilisation, just a few disorganised descendants of the Empire and undead. It also bears a number of people from Oriath. Some were shipwrecked, but many were exiled for crimes minor or major. The current High Templar is a man named Dominus, who controls the Ebony Legion as well as the Templars. He recently acquired an interest in the history of the Empire. Dominus works in a laboratory at the top of the tower known as the Sceptre of God, but his assistants General Gravicius and Piety gather information and resources. Gravicius set up a temporary barracks in Sarn, near Lunaris Temple, and seems to be responsible for seeking out the artifact known as the Twist and perhaps the Ribbon Spool. Piety was originally named Vinia, and worked as a thaumaturgist and prostitute in Theopolis. Currently she is more of an archaeologist, roaming Wraeclast investigating the works and techinques of the Empire s most famous thaumaturgists including Shavronne and Maligaro, as well as trying to reproduce their experimental results for herself. Like Malachai, she implants Virtue Gems surgically, although judging by the detritus in the lowest floor of Lunaris Temple, she has not yet reached Malachai s level of skill.
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The Acts of the Apostles (Ancient Greek Πράξεις τῶν Ἀποστόλων, Práxeis tôn Apostólōn; Latin Āctūs Apostolōrum), often referred to simply as Acts, is the fifth book of the New Testament; it tells of the founding of the Christian church and the spread of its message to the Roman empire.[1] Acts is the second half of a two-part work, referred to as Luke-Acts, by the same anonymous author, referred to as Luke the Evangelist, and usually dated to around 80-90 CE.[2][3] The first part, the Gospel of Luke, tells how God fulfilled his plan for the world s salvation through the life, death and resurrection of Jesus of Nazareth, the promised Messiah. Acts continues the story of Christianity in the 1st century, beginning with the Ascension of Christ. The early chapters, set in Jerusalem, describe the Day of Pentecost (the coming of the Holy Spirit) and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon they turn against the followers of the Messiah. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Paul s conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, where, as the book ends, he awaits trial. Luke-Acts is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] Contents [hide] 1 Composition and setting 1.1 Title, unity of Luke-Acts, authorship and date 1.2 Genre, sources and historicity of Acts 1.3 Audience and authorial intent 1.4 Manuscripts 2 Structure and content 2.1 Structure 2.2 Outline 2.3 Content 3 Theology 4 Comparison with other writings 4.1 Gospel of Luke 4.2 Pauline epistles 5 See also 6 References 7 Bibliography 8 External links Composition and setting[edit] Main article Authorship of Luke–Acts Ministry of the Apostles Russian icon by Fyodor Zubov, 1660 Title, unity of Luke-Acts, authorship and date[edit] The title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing title or one invented by Irenaeus; it does seem clear, however, that it was not given by the author.[4] The gospel of Luke and Acts make up a two-volume work which scholars call Luke-Acts.[3] Together they account for 27.5% of the New Testament, the largest contribution attributed to a single author, providing the framework for both the Church s liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus and the early church.[5] The author is not named in either volume.[6] According to Church tradition dating from the 2nd century, he was the "Luke" named as a companion of the apostle Paul in three of the letters attributed to Paul himself; this view is still sometimes advanced, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters."[7] (An example can be seen by comparing Acts accounts of Paul s conversion (Acts 9 1-31, 22 6-21, and 26 9-23) with Paul s own statement that he remained unknown to Christians in Judea after that event (Galatians 1 17-24).)[8] He admired Paul, but his theology was significantly different from Paul s on key points and he does not (in Acts) represent Paul s views accurately.[9] He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up the early church of Paul and were presumably Luke s audience.[10] The earliest possible date for the composition of Acts is set by the events with which it ends, Paul s imprisonment in Rome c.63 CE, but an early date is now rarely put forward.[11][12] The last possible date would be set by its first definite citation by another author, but there is no unanimity on this–some scholars find echoes of Acts in a work from c.95 CE called I Clement, while others see no indisputable citation until the middle of the 2nd century.[11] If Acts uses Josephus as a source, as has been proposed, then it must have been composed after 93 CE; it does not show any knowledge of Paul s letters, a fact which also supports a late date; and the social situation it reflects is one in which the faithful need "shepherds" to protect them from heretical (possibly Marcionite) "wolves", which again reflects a late date.[11] Most experts therefore date it to around 80-90 CE, although some suggest 90-110, [2] and there is evidence that it was still being substantially revised well into the 2nd century.[13] Genre, sources and historicity of Acts[edit] Luke (or more accurately the anonymous author of Luke-Acts) describes his work, Luke-Acts, as a "narrative" (diegesis). Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature.[14] The title "Acts of the Apostles" (Praxeis Apostolon) would seem to identify it with the genre telling of the deeds and achievements of great men (praxeis), but it was not the title given by the author.[4] Luke seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus, who wrote a well-known history of Rome, and the Jewish historian Josephus, author of a history of the Jews.[15] Like them he anchors his history by dating the birth of the founder (Romulus for Dionysius, Moses for Josephus, Jesus for Luke) and like them he tells how the founder is born from God, taught authoritatively, and appeared to witnesses after death before ascending to heaven.[15] By and large the sources for Acts can only be guessed at,[16] but Luke would have had access to the Septuagint (a Greek translation of the Jewish scriptures), the gospel of Mark and the collection of "sayings of Jesus" called the Q source.[17] He transposed a few incidents from Mark s gospel to the time of the Apostles – for example, the material about "clean" and "unclean" foods in Mark 7 is used in Acts 10, and Mark s account of the accusation that Jesus has attacked the Temple (Mark 14 58) is used in a story about Stephen (Acts 6 14).)[18] There are also points of contacts (meaning suggestive parallels but something less than clear evidence) with 1 Peter, the Letter to the Hebrews, and 1 Clement.[19] Other sources can only be inferred from internal evidence – the traditional explanation of the three "we" passages, for example, is that they represent eye-witness accounts.[20] The search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned.[21] Acts was read as a reliable history of the early church well into the post-Reformation era. By the 17th century, however, biblical scholars began to notice that it was incomplete and tendentious – its picture of a harmonious church is quite at odds with that given by Paul s letters, and it omits important events such as the deaths of both Peter and Paul. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul and advance a single orthodoxy against the Marcionites. (Marcion was a 2nd-century heretic who wished to cut Christianity off entirely from the Jews). Baur continues to have enormous influence, but today there is less interest in determining Luke s historical accuracy (although this has never died out) than in understanding his theological program.[22] Audience and authorial intent[edit] Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord s supper.[15] The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large.[23] He begins his gospel with a preface addressed to Theophilus, informing him of his intention to provide an "ordered account" of events which will lead his reader to "certainty".[10] He did not write in order to provide Theophilus with historical justification – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?"[24] Acts (or Luke-Acts) is intended as a work of "edification."[25] Edification means "the empirical demonstration that virtue is superior to vice,"[26] but is not all of Luke s purpose. He also engages with the question of a Christian s proper relationship with the Roman Empire, the civil power of the day could a Christian obey God and also Caesar? The answer is ambiguous.[27] The Romans never move against Jesus or his followers unless provoked by the Jews, in the trial scenes the Christian missionaries are always cleared of charges of violating Roman laws, and Acts ends with Paul in Rome proclaiming the Christian message under Roman protection; at the same time, Luke makes clear that the Romans, like all earthly rulers, receive their authority from Satan, while Christ is ruler of the kingdom of God. [28] Luke-Acts can be also seen as a defense of (or "apology" for) the Jesus movement addressed to the Jews the bulk of the speeches and sermons in Acts are addressed to Jewish audiences, with the Romans featuring as external arbiters on disputes concerning Jewish customs and law.[27] On the one hand Luke portrays the Christians as a sect of the Jews, and therefore entitled to legal protection as a recognised religion; on the other, Luke seems unclear as to the future God intends for Jews and Christians, celebrating the Jewishness of Jesus and his immediate followers while also stressing how the Jews had rejected God s promised Messiah.[29] Manuscripts[edit] There are two major textual variants of Luke-Acts, the Western text-type and the Alexandrian. The oldest complete Alexandrian manuscripts date from the 4th century and the oldest Western ones from the 6th, with fragments and citations going back to the 3rd. Western texts of Acts are 10% longer than Alexandrian texts, the additions tending to enhance the Jewish rejection of the Messiah and the role of the Holy Spirit, in ways that are stylistically different from the rest of Acts.[30] These conflicts suggest that Luke-Acts was still being substantially revised well into the 2nd century.[13] The majority of scholars prefer the Alexandrian (shorter) text-type over the Western as the more authentic, but this same argument would favour the Western over the Alexandrian for the gospel of Luke, as in that case the Western version is the shorter. The debate therefore continues.[30] Structure and content[edit] Acts 1 1-2a from the 14th century Minuscule 223 Structure[edit] Acts has two key structural principles. The first is the geographic movement from Jerusalem, centre of God s Covenantal people the Jews, to Rome, centre of the Gentile world. This structure reaches back to the author s preceding work, the Gospel of Luke, and is signaled by parallel scenes such as Paul s utterance in Acts 19 21, which echoes Jesus words 9 51 (Paul has Rome as his destination, as Jesus had Jerusalem). The second key element is the roles of Peter and Paul, the first representing the Jewish Christian church, the second the mission to the Gentiles.[31] Transition reprise of the preface addressed to Theophilus and the closing events of the gospel (Acts 1-1 26) Petrine Christianity the Jewish church from Jerusalem to Antioch (Acts 2 1-12 25) 2 1-8 1 - beginnings in Jerusalem 8 2-40 - the church expands to Samaria and beyond 9 1-31 - conversion of Paul 9 32-12 25 - the conversion of Cornelius, and the formation of the Antioch church Pauline Christianity the Gentile mission from Antioch to Rome (Acts 13 1-28 21) 13 1-14 28 - the Gentile mission is promoted from Antioch 15 1-35 - the Gentile mission is confirmed in Jerusalem 15 36-28 31 - the Gentile mission, climaxing in Paul s passion story in Rome (21 17-28 31) Outline[edit] Dedication to Theophilus (1 1–2) Resurrection appearances (1 3) Great Commission (1 4–8) Ascension (1 9) Second Coming Prophecy (1 10–11) Matthias replaced Judas (1 12–26) the Upper Room (1 13) Holy Spirit came at Pentecost (2), see also Paraclete Peter healed a crippled beggar (3 1–10) Peter s speech at the Temple (3 11–26) Peter and John before the Sanhedrin (4 1–22) Resurrection of the dead (4 2) Believers Prayer (4 23–31) Everything is shared (4 32–37) Ananias and Sapphira (5 1–11) Signs and Wonders (5 12–16) Apostles before the Sanhedrin (5 17–42) Seven Greeks appointed (6 1–7) Saint Stephen before the Sanhedrin (6 8–7 60) The "Cave of the Patriarchs" was located in Shechem (7 16) "Moses was educated in all the wisdom of the Egyptians" (7 22) First mentioning of Saul (Paul the Apostle) in the Bible (7 58) Paul the Apostle confesses his part in the martyrdom of Stephen (7 58-60) Saul persecuted the Church of Jerusalem (8 1–3) Philip the Evangelist (8 4–40) Simon Magus (8 9–24) Ethiopian eunuch (8 26–39) Conversion of Paul the Apostle (9 1–31, 22 1–22, 26 9–24) Paul the Apostle confesses his active part in the martyrdom of Stephen (22 20) Peter healed Aeneas and raised Tabitha from the dead (9 32–43) Conversion of Cornelius (10 1–8, 24–48) Peter s vision of a sheet with animals (10 9–23, 11 1–18) Church of Antioch founded (11 19–30) term "Christian" first used (11 26) Saint James the Great executed (12 1–2) Peter s rescue from prison (12 3–19) Death of Herod Agrippa I [in 44] (12 20–25) "the voice of a god" (12 22) Mission of Barnabas and Saul (13–14) "Saul, who was also known as Paul" (13 9) called "gods ... in human form" (14 11) Council of Jerusalem (15 1–35) Paul separated from Barnabas (15 36–41) 2nd and 3rd missions (16–20) Areopagus sermon (17 16-34) "God...has set a day" (17 30–31) Trial before Gallio c. 51–52 (18 12–17) Trip to Jerusalem (21) Before the people and the Sanhedrin (22–23) Before Felix–Festus–Agrippa II (24–26) Trip to Rome (27–28) called a god on Malta (28 6) Content[edit] See also Early Christianity and Jewish Christians The Gospel of Luke began with a prologue addressed to Theophilus; Acts likewise opens with an address to Theophilus and refers to "my earlier book", almost certainly the gospel. The apostles and other followers of Jesus meet and elect Matthias to replace Judas as a member of The Twelve. On Pentecost, the Holy Spirit descends and confers God s power on them, and Peter, along with John, preaches to many in Jerusalem, and performs Christ-like healings, casting out of evil spirits, and raising of the dead. At first many Jews follow Christ and are baptized, but the Christians begin to be increasingly persecuted by the Jews. Stephen is arrested for blasphemy, and after a trial, is found guilty and stoned by the Jews. Stephen s death marks a major turning point the Jews have rejected the message, and henceforth it will be taken to the Gentiles.[32] The message is taken to the Samaritans, a people rejected by Jews, and to the Gentiles. Saul of Tarsus, one of the Jews who persecuted the Christians, is converted by a vision to become a follower of Christ (an event which Luke regards as so important that he relates it three times). Peter, directed by a series of visions, preaches to Cornelius the Centurion, a Gentile God-fearer, who becomes a follower of Christ. The Holy Spirit descends on Peter and Cornelius, thus confirming that the message of eternal life in Christ is for all mankind. The Gentile church is established in Antioch (north-western Syria, the third-largest city of the empire), and here Christ s followers are first called Christians.[33] The mission to the Gentiles is promoted from Antioch and confirmed at meeting in Jerusalem between Paul and the leadership of the Jerusalem church. Paul spends the next few years traveling through western Asia Minor and the Aegean,preaching, converting Gentiles, and founding new churches. On a visit to Jerusalem he is set on by a Jewish mob. Saved by the Roman commander, he is accused by the Jews of being a revolutionary, the "ringleader of the sect of the Nazarenes", and imprisoned. Paul asserts his right as a Roman citizen, to be tried in Rome and is sent by sea to Rome, where he spends another two years under house arrest, proclaiming the Kingdom of God and teaching the "Lord Jesus Christ". Acts ends abruptly without recording the outcome of Paul s legal troubles.[citation needed] Theology[edit] Paul s conversion, from Livre d Heures d Étienne Chevalier (c. 1450–1460), Jean Fouquet, in the Château de Chantilly. Prior to the 1950s Luke-Acts was seen as a historical work, written to defend Christianity before the Romans or Paul against his detractors; since then, however, the tendency has been to see the work as primarily theological.[34] Luke s theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview.[35] His "salvation history" stretches from the Creation to the present time of his readers, in three ages first, the time of "the Law and the Prophets" (Luke 16 16), the period beginning with Genesis and ending with the appearance of John the Baptist (Luke 1 5-3 1); second, the epoch of Jesus, in which the Kingdom of God was preached (Luke 3 2-24 51); and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming.[36] Luke-Acts is an attempt to answer a theological problem, namely how the Messiah promised to the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] This theme is introduced at the opening of the gospel of Luke, when Jesus, rejected in Nazareth, recalls that the prophets were rejected by Israel and accepted by Gentiles; at the end of the gospel he commands his disciples to preach his message to all nations, "beginning from Jerusalem." He repeats the command in Acts, telling them to preach "in Jerusalem, in all Judea and Samaria, and to the end of the Earth." They then proceed to do so, in the order outlined first Jerusalem, then Judea, then Samaria, then the entire (Roman) world.[37] For Luke, the Holy Spirit is the driving force behind the spread of the Christian message, and he places more emphasis on it than do any of the other evangelists. The Spirit is "poured out" at Pentecost, on the first Samaritan and Gentile believers, and on disciples who had been baptised only by John the Baptist, each time as a sign of God s approval. The Holy Spirit represents God s power (At his ascension, Jesus tells his followers, "You shall receive power when the Holy Spirit has come upon you") through it the disciples are given speech to convert thousands in Jerusalem, forming the first church (the term is used for the first time in Acts 5).[38] Comparison with other writings[edit] Saint Paul Writing His Epistles, ascribed to Valentin de Boulogne, 17th century Gospel of Luke[edit] As the second part of the two-part work Luke-Acts, Acts has significant links to the gospel of Luke. Major turning points in the structure of Acts, for example, find parallels in Luke the presentation of the child Jesus in the Temple parallels the opening of Acts in the Temple, Jesus forty days of testing in the wilderness prior to his mission parallel the forty days prior to his Ascension in Acts, the mission of Jesus in Samaria and the Decapolis (the lands of the Samaritans and Gentiles) parallels the missions of the Apostles in Samaria and the Gentile lands, and so on (see Gospel of Luke). These parallels continue through both books.[39] There are also differences between Luke and Acts, amounting at times to outright contradiction. For example, the gospel seems to place the Ascension on Easter Sunday, immediately after the Resurrection, while Acts 1 puts it forty days later.[40] There are similar conflicts over the theology. While not seriously questioning the single authorship of Luke-Acts, these differences do suggest the need for caution in seeking too much consistency in books written in essence as popular literature.[41] Pauline epistles[edit] Acts agrees with Paul s letters on the major outline of Paul s career as Saul he is converted and becomes Paul the Christian missionary and apostle, establishing new churches in Asia Minor and the Aegean and struggling to free Gentile Christians from the Jewish Law. There are also agreements on many incidents, such as Paul s escape from Damascus, where he is lowered down the walls in a basket. But details of these same incidents are frequently contradictory for example, according to Paul it was a pagan king who was trying to arrest him in Damascus, but according to Luke it was, characteristically, the Jews (2 Corinthians 11 33 and Acts 9 24). Many of the disagreements are not so immediately obvious Acts speaks of "Christians" and "disciples", but Paul never uses either term, and there are striking differences in the accounts of Paul s relationship with the Jerusalem church and its leaders (Acts 9-15 vs. Galatians 1-2). Acts omits much from the letters, notably Paul s problems with his congregations (internal difficulties are said to be the fault of the Jews instead), and his apparent final rejection by the church leaders in Jerusalem (Acts has Paul and Barnabas deliver an offering that is accepted, a trip that has no mention in the letters). There are also major differences between Acts on Paul on Christology (the understanding of Christ s nature), eschatology (understanding of the "last things"), and apostleship.[42] See also[edit] Historical reliability of the Acts of the Apostles List of Gospels List of omitted Bible verses Textual variants in the Acts of the Apostles Acts of the Apostles (genre) Acts of Andrew Acts of Barnabas Acts of John Acts of the Martyrs Acts of Paul Acts of Paul and Thecla Acts of Peter Acts of Peter and Paul Acts of Peter and the Twelve Acts of Pilate Acts of Philip Acts of Thomas Acts of Timothy The Lost Chapter of the Acts of the Apostles References[edit] ^ Jump up to a b c Burkett 2002, p. 263. ^ Jump up to a b Charlesworth 2008, p. no page number. ^ Jump up to a b Burkett 2002, p. 195. ^ Jump up to a b Matthews 2011, p. 12. Jump up ^ Boring 2012, p. 556. Jump up ^ Burkett 2002, p. 196. Jump up ^ Theissen Merz 1998, p. 32. Jump up ^ Perkins 1998, p. 253. Jump up ^ Boring 2012, p. 590. ^ Jump up to a b Green 1997, p. 35. ^ Jump up to a b c Boring 2012, p. 587. Jump up ^ Theissen Merz 1996 [tr. 1998], p. 32. ^ Jump up to a b Perkins 2009, p. 250-253. Jump up ^ Aune 1988, p. 77. ^ Jump up to a b c Balch 2003, p. 1104. Jump up ^ Bruce 1990, p. 40. Jump up ^ Boring 2012, p. 577. Jump up ^ Witherington 1998, p. 8. Jump up ^ Boring 2012, p. 578. Jump up ^ Bruce 1990, p. 40-41. Jump up ^ Boring 2012, p. 579. Jump up ^ Holladay 2011, p. no page numbers. Jump up ^ Green 1995, p. 16-17. Jump up ^ Green 1997, p. 36. Jump up ^ Fitzmyer 1998, p. 55-65. Jump up ^ Aune 1988, p. 80. ^ Jump up to a b Pickett 2011, p. 6-7. Jump up ^ Boring 2012, p. 562. Jump up ^ Boring 2012, p. 563. ^ Jump up to a b Thompson 2010, p. 332. Jump up ^ Boring 2012, p. 569-570. Jump up ^ Burkett 2002, p. 265. Jump up ^ Burkett 2002, p. 266. Jump up ^ Buckwalter 1996, p. 6. Jump up ^ Allen 2009, p. 326. Jump up ^ Evans 2011, p. no page numbers. Jump up ^ Burkett 2002, p. 264. Jump up ^ Burkett 2002, p. 268-270. Jump up ^ Tremmel 2011, p. 59. Jump up ^ Zwiep 2010, p. 39. Jump up ^ Parsons 1993, p. 17-18. Jump up ^ Boring 2012, p. 581, 588-590.The Acts of the Apostles (Ancient Greek Πράξεις τῶν Ἀποστόλων, Práxeis tôn Apostólōn; Latin Āctūs Apostolōrum), often referred to simply as Acts, is the fifth book of the New Testament; it tells of the founding of the Christian church and the spread of its message to the Roman empire.[1] Acts is the second half of a two-part work, referred to as Luke-Acts, by the same anonymous author, referred to as Luke the Evangelist, and usually dated to around 80-90 CE.[2][3] The first part, the Gospel of Luke, tells how God fulfilled his plan for the world s salvation through the life, death and resurrection of Jesus of Nazareth, the promised Messiah. Acts continues the story of Christianity in the 1st century, beginning with the Ascension of Christ. The early chapters, set in Jerusalem, describe the Day of Pentecost (the coming of the Holy Spirit) and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon they turn against the followers of the Messiah. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Paul s conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, where, as the book ends, he awaits trial. Luke-Acts is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] Contents [hide] 1 Composition and setting 1.1 Title, unity of Luke-Acts, authorship and date 1.2 Genre, sources and historicity of Acts 1.3 Audience and authorial intent 1.4 Manuscripts 2 Structure and content 2.1 Structure 2.2 Outline 2.3 Content 3 Theology 4 Comparison with other writings 4.1 Gospel of Luke 4.2 Pauline epistles 5 See also 6 References 7 Bibliography 8 External links Composition and setting[edit] Main article Authorship of Luke–Acts Ministry of the Apostles Russian icon by Fyodor Zubov, 1660 Title, unity of Luke-Acts, authorship and date[edit] The title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing title or one invented by Irenaeus; it does seem clear, however, that it was not given by the author.[4] The gospel of Luke and Acts make up a two-volume work which scholars call Luke-Acts.[3] Together they account for 27.5% of the New Testament, the largest contribution attributed to a single author, providing the framework for both the Church s liturgical calendar and the historical outline into which later generations have fitted their idea of the story of Jesus and the early church.[5] The author is not named in either volume.[6] According to Church tradition dating from the 2nd century, he was the "Luke" named as a companion of the apostle Paul in three of the letters attributed to Paul himself; this view is still sometimes advanced, but "a critical consensus emphasizes the countless contradictions between the account in Acts and the authentic Pauline letters."[7] (An example can be seen by comparing Acts accounts of Paul s conversion (Acts 9 1-31, 22 6-21, and 26 9-23) with Paul s own statement that he remained unknown to Christians in Judea after that event (Galatians 1 17-24).)[8] He admired Paul, but his theology was significantly different from Paul s on key points and he does not (in Acts) represent Paul s views accurately.[9] He was educated, a man of means, probably urban, and someone who respected manual work, although not a worker himself; this is significant, because more high-brow writers of the time looked down on the artisans and small business-people who made up the early church of Paul and were presumably Luke s audience.[10] The earliest possible date for the composition of Acts is set by the events with which it ends, Paul s imprisonment in Rome c.63 CE, but an early date is now rarely put forward.[11][12] The last possible date would be set by its first definite citation by another author, but there is no unanimity on this–some scholars find echoes of Acts in a work from c.95 CE called I Clement, while others see no indisputable citation until the middle of the 2nd century.[11] If Acts uses Josephus as a source, as has been proposed, then it must have been composed after 93 CE; it does not show any knowledge of Paul s letters, a fact which also supports a late date; and the social situation it reflects is one in which the faithful need "shepherds" to protect them from heretical (possibly Marcionite) "wolves", which again reflects a late date.[11] Most experts therefore date it to around 80-90 CE, although some suggest 90-110, [2] and there is evidence that it was still being substantially revised well into the 2nd century.[13] Genre, sources and historicity of Acts[edit] Luke (or more accurately the anonymous author of Luke-Acts) describes his work, Luke-Acts, as a "narrative" (diegesis). Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature.[14] The title "Acts of the Apostles" (Praxeis Apostolon) would seem to identify it with the genre telling of the deeds and achievements of great men (praxeis), but it was not the title given by the author.[4] Luke seems to have taken as his model the works of two respected Classical authors, Dionysius of Halicarnassus, who wrote a well-known history of Rome, and the Jewish historian Josephus, author of a history of the Jews.[15] Like them he anchors his history by dating the birth of the founder (Romulus for Dionysius, Moses for Josephus, Jesus for Luke) and like them he tells how the founder is born from God, taught authoritatively, and appeared to witnesses after death before ascending to heaven.[15] By and large the sources for Acts can only be guessed at,[16] but Luke would have had access to the Septuagint (a Greek translation of the Jewish scriptures), the gospel of Mark and the collection of "sayings of Jesus" called the Q source.[17] He transposed a few incidents from Mark s gospel to the time of the Apostles – for example, the material about "clean" and "unclean" foods in Mark 7 is used in Acts 10, and Mark s account of the accusation that Jesus has attacked the Temple (Mark 14 58) is used in a story about Stephen (Acts 6 14).)[18] There are also points of contacts (meaning suggestive parallels but something less than clear evidence) with 1 Peter, the Letter to the Hebrews, and 1 Clement.[19] Other sources can only be inferred from internal evidence – the traditional explanation of the three "we" passages, for example, is that they represent eye-witness accounts.[20] The search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned.[21] Acts was read as a reliable history of the early church well into the post-Reformation era. By the 17th century, however, biblical scholars began to notice that it was incomplete and tendentious – its picture of a harmonious church is quite at odds with that given by Paul s letters, and it omits important events such as the deaths of both Peter and Paul. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul and advance a single orthodoxy against the Marcionites. (Marcion was a 2nd-century heretic who wished to cut Christianity off entirely from the Jews). Baur continues to have enormous influence, but today there is less interest in determining Luke s historical accuracy (although this has never died out) than in understanding his theological program.[22] Audience and authorial intent[edit] Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord s supper.[15] The author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large.[23] He begins his gospel with a preface addressed to Theophilus, informing him of his intention to provide an "ordered account" of events which will lead his reader to "certainty".[10] He did not write in order to provide Theophilus with historical justification – "did it happen?" – but to encourage faith – "what happened, and what does it all mean?"[24] Acts (or Luke-Acts) is intended as a work of "edification."[25] Edification means "the empirical demonstration that virtue is superior to vice,"[26] but is not all of Luke s purpose. He also engages with the question of a Christian s proper relationship with the Roman Empire, the civil power of the day could a Christian obey God and also Caesar? The answer is ambiguous.[27] The Romans never move against Jesus or his followers unless provoked by the Jews, in the trial scenes the Christian missionaries are always cleared of charges of violating Roman laws, and Acts ends with Paul in Rome proclaiming the Christian message under Roman protection; at the same time, Luke makes clear that the Romans, like all earthly rulers, receive their authority from Satan, while Christ is ruler of the kingdom of God. [28] Luke-Acts can be also seen as a defense of (or "apology" for) the Jesus movement addressed to the Jews the bulk of the speeches and sermons in Acts are addressed to Jewish audiences, with the Romans featuring as external arbiters on disputes concerning Jewish customs and law.[27] On the one hand Luke portrays the Christians as a sect of the Jews, and therefore entitled to legal protection as a recognised religion; on the other, Luke seems unclear as to the future God intends for Jews and Christians, celebrating the Jewishness of Jesus and his immediate followers while also stressing how the Jews had rejected God s promised Messiah.[29] Manuscripts[edit] There are two major textual variants of Luke-Acts, the Western text-type and the Alexandrian. The oldest complete Alexandrian manuscripts date from the 4th century and the oldest Western ones from the 6th, with fragments and citations going back to the 3rd. Western texts of Acts are 10% longer than Alexandrian texts, the additions tending to enhance the Jewish rejection of the Messiah and the role of the Holy Spirit, in ways that are stylistically different from the rest of Acts.[30] These conflicts suggest that Luke-Acts was still being substantially revised well into the 2nd century.[13] The majority of scholars prefer the Alexandrian (shorter) text-type over the Western as the more authentic, but this same argument would favour the Western over the Alexandrian for the gospel of Luke, as in that case the Western version is the shorter. The debate therefore continues.[30] Structure and content[edit] Acts 1 1-2a from the 14th century Minuscule 223 Structure[edit] Acts has two key structural principles. The first is the geographic movement from Jerusalem, centre of God s Covenantal people the Jews, to Rome, centre of the Gentile world. This structure reaches back to the author s preceding work, the Gospel of Luke, and is signaled by parallel scenes such as Paul s utterance in Acts 19 21, which echoes Jesus words 9 51 (Paul has Rome as his destination, as Jesus had Jerusalem). The second key element is the roles of Peter and Paul, the first representing the Jewish Christian church, the second the mission to the Gentiles.[31] Transition reprise of the preface addressed to Theophilus and the closing events of the gospel (Acts 1-1 26) Petrine Christianity the Jewish church from Jerusalem to Antioch (Acts 2 1-12 25) 2 1-8 1 - beginnings in Jerusalem 8 2-40 - the church expands to Samaria and beyond 9 1-31 - conversion of Paul 9 32-12 25 - the conversion of Cornelius, and the formation of the Antioch church Pauline Christianity the Gentile mission from Antioch to Rome (Acts 13 1-28 21) 13 1-14 28 - the Gentile mission is promoted from Antioch 15 1-35 - the Gentile mission is confirmed in Jerusalem 15 36-28 31 - the Gentile mission, climaxing in Paul s passion story in Rome (21 17-28 31) Outline[edit] Dedication to Theophilus (1 1–2) Resurrection appearances (1 3) Great Commission (1 4–8) Ascension (1 9) Second Coming Prophecy (1 10–11) Matthias replaced Judas (1 12–26) the Upper Room (1 13) Holy Spirit came at Pentecost (2), see also Paraclete Peter healed a crippled beggar (3 1–10) Peter s speech at the Temple (3 11–26) Peter and John before the Sanhedrin (4 1–22) Resurrection of the dead (4 2) Believers Prayer (4 23–31) Everything is shared (4 32–37) Ananias and Sapphira (5 1–11) Signs and Wonders (5 12–16) Apostles before the Sanhedrin (5 17–42) Seven Greeks appointed (6 1–7) Saint Stephen before the Sanhedrin (6 8–7 60) The "Cave of the Patriarchs" was located in Shechem (7 16) "Moses was educated in all the wisdom of the Egyptians" (7 22) First mentioning of Saul (Paul the Apostle) in the Bible (7 58) Paul the Apostle confesses his part in the martyrdom of Stephen (7 58-60) Saul persecuted the Church of Jerusalem (8 1–3) Philip the Evangelist (8 4–40) Simon Magus (8 9–24) Ethiopian eunuch (8 26–39) Conversion of Paul the Apostle (9 1–31, 22 1–22, 26 9–24) Paul the Apostle confesses his active part in the martyrdom of Stephen (22 20) Peter healed Aeneas and raised Tabitha from the dead (9 32–43) Conversion of Cornelius (10 1–8, 24–48) Peter s vision of a sheet with animals (10 9–23, 11 1–18) Church of Antioch founded (11 19–30) term "Christian" first used (11 26) Saint James the Great executed (12 1–2) Peter s rescue from prison (12 3–19) Death of Herod Agrippa I [in 44] (12 20–25) "the voice of a god" (12 22) Mission of Barnabas and Saul (13–14) "Saul, who was also known as Paul" (13 9) called "gods ... in human form" (14 11) Council of Jerusalem (15 1–35) Paul separated from Barnabas (15 36–41) 2nd and 3rd missions (16–20) Areopagus sermon (17 16-34) "God...has set a day" (17 30–31) Trial before Gallio c. 51–52 (18 12–17) Trip to Jerusalem (21) Before the people and the Sanhedrin (22–23) Before Felix–Festus–Agrippa II (24–26) Trip to Rome (27–28) called a god on Malta (28 6) Content[edit] See also Early Christianity and Jewish Christians The Gospel of Luke began with a prologue addressed to Theophilus; Acts likewise opens with an address to Theophilus and refers to "my earlier book", almost certainly the gospel. The apostles and other followers of Jesus meet and elect Matthias to replace Judas as a member of The Twelve. On Pentecost, the Holy Spirit descends and confers God s power on them, and Peter, along with John, preaches to many in Jerusalem, and performs Christ-like healings, casting out of evil spirits, and raising of the dead. At first many Jews follow Christ and are baptized, but the Christians begin to be increasingly persecuted by the Jews. Stephen is arrested for blasphemy, and after a trial, is found guilty and stoned by the Jews. Stephen s death marks a major turning point the Jews have rejected the message, and henceforth it will be taken to the Gentiles.[32] The message is taken to the Samaritans, a people rejected by Jews, and to the Gentiles. Saul of Tarsus, one of the Jews who persecuted the Christians, is converted by a vision to become a follower of Christ (an event which Luke regards as so important that he relates it three times). Peter, directed by a series of visions, preaches to Cornelius the Centurion, a Gentile God-fearer, who becomes a follower of Christ. The Holy Spirit descends on Peter and Cornelius, thus confirming that the message of eternal life in Christ is for all mankind. The Gentile church is established in Antioch (north-western Syria, the third-largest city of the empire), and here Christ s followers are first called Christians.[33] The mission to the Gentiles is promoted from Antioch and confirmed at meeting in Jerusalem between Paul and the leadership of the Jerusalem church. Paul spends the next few years traveling through western Asia Minor and the Aegean,preaching, converting Gentiles, and founding new churches. On a visit to Jerusalem he is set on by a Jewish mob. Saved by the Roman commander, he is accused by the Jews of being a revolutionary, the "ringleader of the sect of the Nazarenes", and imprisoned. Paul asserts his right as a Roman citizen, to be tried in Rome and is sent by sea to Rome, where he spends another two years under house arrest, proclaiming the Kingdom of God and teaching the "Lord Jesus Christ". Acts ends abruptly without recording the outcome of Paul s legal troubles.[citation needed] Theology[edit] Paul s conversion, from Livre d Heures d Étienne Chevalier (c. 1450–1460), Jean Fouquet, in the Château de Chantilly. Prior to the 1950s Luke-Acts was seen as a historical work, written to defend Christianity before the Romans or Paul against his detractors; since then, however, the tendency has been to see the work as primarily theological.[34] Luke s theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview.[35] His "salvation history" stretches from the Creation to the present time of his readers, in three ages first, the time of "the Law and the Prophets" (Luke 16 16), the period beginning with Genesis and ending with the appearance of John the Baptist (Luke 1 5-3 1); second, the epoch of Jesus, in which the Kingdom of God was preached (Luke 3 2-24 51); and finally the period of the Church, which began when the risen Christ was taken into Heaven, and would end with his second coming.[36] Luke-Acts is an attempt to answer a theological problem, namely how the Messiah promised to the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.[1] This theme is introduced at the opening of the gospel of Luke, when Jesus, rejected in Nazareth, recalls that the prophets were rejected by Israel and accepted by Gentiles; at the end of the gospel he commands his disciples to preach his message to all nations, "beginning from Jerusalem." He repeats the command in Acts, telling them to preach "in Jerusalem, in all Judea and Samaria, and to the end of the Earth." They then proceed to do so, in the order outlined first Jerusalem, then Judea, then Samaria, then the entire (Roman) world.[37] For Luke, the Holy Spirit is the driving force behind the spread of the Christian message, and he places more emphasis on it than do any of the other evangelists. The Spirit is "poured out" at Pentecost, on the first Samaritan and Gentile believers, and on disciples who had been baptised only by John the Baptist, each time as a sign of God s approval. The Holy Spirit represents God s power (At his ascension, Jesus tells his followers, "You shall receive power when the Holy Spirit has come upon you") through it the disciples are given speech to convert thousands in Jerusalem, forming the first church (the term is used for the first time in Acts 5).[38] Comparison with other writings[edit] Saint Paul Writing His Epistles, ascribed to Valentin de Boulogne, 17th century Gospel of Luke[edit] As the second part of the two-part work Luke-Acts, Acts has significant links to the gospel of Luke. Major turning points in the structure of Acts, for example, find parallels in Luke the presentation of the child Jesus in the Temple parallels the opening of Acts in the Temple, Jesus forty days of testing in the wilderness prior to his mission parallel the forty days prior to his Ascension in Acts, the mission of Jesus in Samaria and the Decapolis (the lands of the Samaritans and Gentiles) parallels the missions of the Apostles in Samaria and the Gentile lands, and so on (see Gospel of Luke). These parallels continue through both books.[39] There are also differences between Luke and Acts, amounting at times to outright contradiction. For example, the gospel seems to place the Ascension on Easter Sunday, immediately after the Resurrection, while Acts 1 puts it forty days later.[40] There are similar conflicts over the theology. While not seriously questioning the single authorship of Luke-Acts, these differences do suggest the need for caution in seeking too much consistency in books written in essence as popular literature.[41] Pauline epistles[edit] Acts agrees with Paul s letters on the major outline of Paul s career as Saul he is converted and becomes Paul the Christian missionary and apostle, establishing new churches in Asia Minor and the Aegean and struggling to free Gentile Christians from the Jewish Law. There are also agreements on many incidents, such as Paul s escape from Damascus, where he is lowered down the walls in a basket. But details of these same incidents are frequently contradictory for example, according to Paul it was a pagan king who was trying to arrest him in Damascus, but according to Luke it was, characteristically, the Jews (2 Corinthians 11 33 and Acts 9 24). Many of the disagreements are not so immediately obvious Acts speaks of "Christians" and "disciples", but Paul never uses either term, and there are striking differences in the accounts of Paul s relationship with the Jerusalem church and its leaders (Acts 9-15 vs. Galatians 1-2). Acts omits much from the letters, notably Paul s problems with his congregations (internal difficulties are said to be the fault of the Jews instead), and his apparent final rejection by the church leaders in Jerusalem (Acts has Paul and Barnabas deliver an offering that is accepted, a trip that has no mention in the letters). There are also major differences between Acts on Paul on Christology (the understanding of Christ s nature), eschatology (understanding of the "last things"), and apostleship.[42] See also[edit] Historical reliability of the Acts of the Apostles List of Gospels List of omitted Bible verses Textual variants in the Acts of the Apostles Acts of the Apostles (genre) Acts of Andrew Acts of Barnabas Acts of John Acts of the Martyrs Acts of Paul Acts of Paul and Thecla Acts of Peter Acts of Peter and Paul Acts of Peter and the Twelve Acts of Pilate Acts of Philip Acts of Thomas Acts of Timothy The Lost Chapter of the Acts of the Apostles References[edit] ^ Jump up to a b c Burkett 2002, p. 263. ^ Jump up to a b Charlesworth 2008, p. no page number. ^ Jump up to a b Burkett 2002, p. 195. ^ Jump up to a b Matthews 2011, p. 12. Jump up ^ Boring 2012, p. 556. Jump up ^ Burkett 2002, p. 196. Jump up ^ Theissen Merz 1998, p. 32. Jump up ^ Perkins 1998, p. 253. Jump up ^ Boring 2012, p. 590. ^ Jump up to a b Green 1997, p. 35. ^ Jump up to a b c Boring 2012, p. 587. Jump up ^ Theissen Merz 1996 [tr. 1998], p. 32. ^ Jump up to a b Perkins 2009, p. 250-253. Jump up ^ Aune 1988, p. 77. ^ Jump up to a b c Balch 2003, p. 1104. Jump up ^ Bruce 1990, p. 40. Jump up ^ Boring 2012, p. 577. Jump up ^ Witherington 1998, p. 8. Jump up ^ Boring 2012, p. 578. Jump up ^ Bruce 1990, p. 40-41. Jump up ^ Boring 2012, p. 579. Jump up ^ Holladay 2011, p. no page numbers. Jump up ^ Green 1995, p. 16-17. Jump up ^ Green 1997, p. 36. Jump up ^ Fitzmyer 1998, p. 55-65. Jump up ^ Aune 1988, p. 80. ^ Jump up to a b Pickett 2011, p. 6-7. Jump up ^ Boring 2012, p. 562. Jump up ^ Boring 2012, p. 563. ^ Jump up to a b Thompson 2010, p. 332. Jump up ^ Boring 2012, p. 569-570. Jump up ^ Burkett 2002, p. 265. Jump up ^ Burkett 2002, p. 266. Jump up ^ Buckwalter 1996, p. 6. Jump up ^ Allen 2009, p. 326. Jump up ^ Evans 2011, p. no page numbers. Jump up ^ Burkett 2002, p. 264. Jump up ^ Burkett 2002, p. 268-270. Jump up ^ Tremmel 2011, p. 59. Jump up ^ Zwiep 2010, p. 39. Jump up ^ Parsons 1993, p. 17-18. Jump up ^ Boring 2012, p. 581, 588-590.
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