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tags url Google Scholar auther MacCormack, A.D. and Rusnak, J. and Baldwin, C.Y. bibtex @article{MaccormackEtAl2008exploring, title={{Exploring the Duality between Product and Organizational Architectures A Test of the Mirroring Hypothesis}}, author={MacCormack, A.D. and Rusnak, J. and Baldwin, C.Y.}, journal={Harvard Business School Working Papers}, year={2008}, publisher={Harvard Business School} } format for references * abstract memo chap1 Introduction #pp .3 Much recent research points to the critical role of product architecture in the successful development of a firm s new products and services, the competitiveness of its product lines and the successful evolution of its technical capabilities (e.g....."some references") Henderson and Clark show that incumbent firms often stumble when faced with innovations that are "architectural" in nature. They assert that these dynamics occur because product designs "mirror" the organizations that develop them, a concept that is somtimes referred to as duality. DSMs Design Structure matrices open source (or "free") software, which is characterized by a) the distribution of a program s source code along with the binary version of the product b) a license that allows a user to make unlimited copies of and modifications to this product Successful open source software projects tend to be characterized by large, distributed terms fo volunteer developers who contribute new features, fix defects in exisiting code and write documentation for the product (Raymond,,,,,,). These developers, which can number in the hundreds, are located around the globe hence often never meet. #pp .4 Given this proximity, the sharing of information about solutions being adopted in different parts of the design is much easier, and may even be encouraged (e.g., if the creation of a dependency between two parts of a design would lead to increased performance). chap. 2 Research Motivation The architecture of a product is the scheme by which the functions it performs are allocated to its constituent components (). #pp . 5 The roots of this work 1) organization theory organizations should be designed to reflect the nature of the tasks that they perform (2refs). 2)transaction cost theory transaction cost theory predicts that different organizational forms are required to effectively solve the contractual challenges associated with tasks that possess different levels of uncertainly and interdependency (2 refs.) To the degree that different product architectures require a different set of tasks to be performed, this work suggests that organizations and architecures must be aligned. #pp . 6 dominant design = Utterback 1996 Sec. 2.1 Product Architecture...... Modularity is the way that a product design is decomposed into different parts or modules. #pp . 8 The formal study of software modularity began with Parnas(1972) who proposed the concept of informaiton hiding as a mechanism for dividing code into modular units. Some authers argue that open source software is inherently more modular than proprietary software (2 refs). Others suggest that modularity is a required property for this method to succeed (1ref).ß cited as
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【Tags Luka Machigerita-P tM M】 Original Music title モーションブラー English music title Motion Blur Romaji music title Mooshon Buraa Music Lyrics written, Voice edition by マチゲリータP (Machigerita-P) Music arranged by マチゲリータP (Machigerita-P) Singer(s) 巡音ルカ (Megurine Luka) Click here for the original Japanese Lyrics Romaji lyrics (transliterated by motokokusanagi2009)： sora moyō yume ashita toka jitensha ni notte tōku tōku komorebi ga atatakai na ima kimi to issho ni irare tara me o toji te akai yami de yasashi kute demo zenbu nibi iro ni nattette boku o ume tsukushi te kagerō mitai ni hanareta ashita kimi ga ireba īna tte itsumo omottari chikai hazu nanoni sugoku tōi eki no nioi kusunda neiro naki warai doko ni itta no? kimi boku hitori ni natte daremo inai michi o aruku yo kie kaketa mahō ga toke te uso demo mata ne zenbu nibi iro ni nattette boku o ume tsukushi te te o nobashi temo tsukame nai miteta hikari ga kie tette kimi mo ume tsukushi te sayonara no kotoba nokotta sekai ga owarō to shitemo aishi teru hazu deshita suki no kimochi dake de ikita boku ga kimi o mamoru koto nante dare ni demo dekita ne nē kimi kawari wa mō mitsukari mashita ka――― itoshi wakare negai kotae inori kie te moshimo modori uso de nai te soshite ie te moto ni modori sube te asu e [Machigerita-P, MachigeriitaP, MachigeritaP, Machigeriita-P]
https://w.atwiki.jp/vocaloidenglishlyric/pages/864.html
【Tags Candy-P miki tL S】 Original Music title すきときす English music title Love and Kiss Romaji music title Suki to Kisu Music Lyrics written, Voice edited by きゃんでぃP (Candy-P) Music arranged by きゃんでぃP (Candy-P) Singer(s) SF-A2 miki Click here for the original Japanese Lyrics Romaji lyrics (transliterated by motokokusanagi2009)： boku tachi ga deatta nowa shiroi heya shiroi heya ato mikka de sayonara dakara to sashi dashita kono katachi shitteru... shitteru... boku tachi ga deatta nowa shiroi beddo shiroi beddo ato futsuka de sayonara dakara to sashi dashita sono kotoba imi wa shira nai kimi mo shira nai koko ni aru mono subete subete kowareta tokei tsure tette ano ko ga ita jikan made shira nai demo aishi teta koko ni aru kore ga ippai ...nai teru wasure rareta hito mogaku kuri kaesu fue te yuku kore ga ...nai teru imi wa shira nai kimi mo shira nai koko ni aru mono subete subete boku tachi ga deatta nowa shiroi heya shiroi heya nē? mō ashita de sayonara dakara to sashi dashi te suki to kisu kowareta boku o ture tette ano ko ga iru tokoro made aishi teta sō aishi teta okoro ni aru kanjō ga... kowareta tokei tsure tette ano ko ga ita jikan made shira nai demo matte masu koko ni aru kore ga ippai ...nai teru [Candy-P, Candy-P, Candhi-P, CandhiP]
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Access - Today： - English / Japanese Topics of Research Control Assistant System for Robotic Wheelchair Intelligent Wheelchair Using Human Face Memory-Based Navigation using Data Sequence Correlation-based Visual Tracking Adjusting Write Strategy Development of Control Assistant System for Robotic Wheelchair (Abstract) Y. Adachi Robotic Wheelchair System Based on User's Facial Information and Environmental Measurements (Japanese), Doctoral Dissertation, Nara Institute of Science and Technology, 2005. Y. Adachi, K. Goto, Y. Matsumoto and T. Ogasawara Development of Control Assistant System for Robotic Wheelchair － Estimation of User's Behavior based on Measurements of Gaze and Environment －, Proceedings of 2003 IEEE International Symposium on Computational Intelligence in Robotics and Automation (CIRA 2003), FA1-III-1, 2003. Y. Adachi, K. Goto, A. Khiat, Y. Matsumoto and T. Ogasawara Estimation of User's Attention based on Gaze and Environment Measurements for Robotic Wheelchair , Proceedings of 12th IEEE Workshop Robot and Human Interactive Communication (RO-MAN 2003), 2A7, 2003. Y. Adachi, H.Tsunenari, Y. Matsumoto and T. Ogasawara Guide Robot's Navigation Based on Attention Estimation Using Gaze Information , Proceedings of 2004 IEEE/RSJ International Conference on Intelligent Robots and Systems (IROS 2004), pp.540-545, 2004. Intelligent Wheelchair Using Visual Information from the Human Face (Abstract) Y. Adachi, Y. Kuno, N. Shimada, and Y. Shirai Intelligent wheelchair using visual information on human faces , Proceedings of 1998 IEEE/RSJ International Conference on Intelligent Robots and Systems, pp.354-359, 1998. Y. Kuno, T. Ishiyama, Y. Adachi, and Y. Shirai Human interface systems using intentional and unintentional behaviors , Proceedings of 1998 Workshop on Perceptual User Interfaces, pp.55-58, 1998. Y. Kuno, Y. Adachi, T. Murashima, and Y. Shirai Intelligent wheelchair looking at its user , Proceedings of Second International Conference on Audio- and Video-based Biometric Person Authentication, pp.84-89, 1999. Memory-Based Navigation using Data Sequence of Laser Range Finder (Abstract) Y. Adachi, H. Saito, Y. Matsumoto and T. Ogasawara Memory-Based Navigation using Data Sequence of Laser Range Finder , Proceedings of 2003 IEEE International Symposium on Computational Intelligence in Robotics and Automation (CIRA 2003), TP3-V-3, 2003. Correlation-based Visual Tracking Enhanced by Affine Motion Description (Abstract) Y. Adachi, M. Asada, and T. Nakamura Correlation-based visual tracking enhanced by affine motion description , Proceedings of IAPR Workshop on Machine Vision Applications '96, pp. 75-78, 1996. New Method for Adjusting Write Strategy using Sequenced Amplitude Margin (Abstract) Y. Adachi, A. Etoh, M. Ishii, S. Maeda and K. Kojima New Method for Adjusting Write Strategy Using Sequenced Amplitude Margin, International Symposium on Optical Memory and Optical Data Storage (ISOM/ODS), TuB3, 2005. Y. Adachi, A. Etoh, M. Ishii, S. Maeda and K. Kojima New Method for Adjusting Write Strategy Using Sequenced Amplitude Margin, Japanese Journal of Applied Physics, Vol. 45, No. 2B, pp. 1061-1065, 2006.
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【Tags Jeban'ni-P Rin fexx tB B】 Original Music title ブラックサマー・ラストウィンク English music title Black Summer, Last Wink Romaji music title Burakku Samaa Rasuto Whinku Lyrics written by ジェバンニP (Jeban ni-P) Music written by ジェバンニP (Jeban ni-P) Music arranged by ジェバンニP (Jeban ni-P), fexx Singer(s) 鏡音リン (Kagamine Rin) Click here for the original Japanese Lyrics Romaji lyrics (transliterated by motokokusanagi2009)： aru atsui natsu no saigo no hi no koto kimi to tada michi o aruita hi no koto hitomi tojite kokoro shizuka mimi o sumashi yozora haruka furi kaeru to kurayami dake hoshi wa miezu kibō kudake kono sekai ga tada kowakute kimi no koe o tada sagashite kono sekai de kimi to watashi kantan ni koware chau kara natsu ga sugiteku kotoshi mo omoide takusan dawa fuan na hodo mada atsui hi ga tsuzuku ne kuro i michi furi kaeri katame de wink kuroi fuku ga suki kuroi me de mitsume kin iro no kami o kaze ni nabikasete hitomi tojite kimi no soba e kuchibiru yose futari sora e yasashī te ga watashi o nade ochi tsuku noyo kokoro naide kono sekaiga tada kowakute watashi no te o hanasa nai de kono sekai de kimi to watashi kantan ni koware chau kara natsu ga sugiteku kotoshi mo omoide takusan dawa fuan na hodo tsugi no natsu made tōi ne nanka sukoshi kowai no ice taberu? natsu ga daisuki honto ni fuyu yori hyaku bai ijō fuan na hodo mada atsui hi ga tsuzuku ne kuroi michi furi kaeri katame de wink [Jeban ni-P, Jeban niP, Jebanni-P, JebanniP, Gevanni-P, GevanniP, fexx]
https://w.atwiki.jp/vocaloidenglishlyric/pages/1070.html
【Tags Pianissimo Rin tS S】 Original Music title SecretCrush English music title Secret Crush Romaji music title SecretCrush Music Lyrics written, Voice edited by Pianissimo Music arranged by Pianissimo Singer(s) 鏡音リン (Kagamine Rin) Click here for the original Japanese Lyrics English Lyrics (translated by motokokusanagi2009)： The falling rain outside the window I traced your name with my fingers Who are you with now? Who are you staring at? No matter how hard I pray, I have no chance to stand next to you If so, I wish I could melt away The fragments of my feelings Hurting you with gentle lies, I've become closer to you a little At the very least in my dreams Let me call your name Rain is, with full might, cutting through Everything connected to you The track that got off Can never get back to gear As I try to hate you, My love toward you is overwhelming So, I wish I could forget All the feelings I have for you Let me get soaked with sweet time just for now I know what is true Please at the very least Let me hear you call my name... Even if one day This feelings go away, I want you in my heart To stay as you were at that time forever Please, Please keep smiling More than you are now As long as you're smiling under the unknown starry sky I'm satisfied The words I couldn't tell you are Scrabbling in my mind even now So, I'll tell it without sounds "I loved you so much." Romaji lyrics (transliterated by motokokusanagi2009)： ame ga furi sosogu mado no soro kimi no namae yubi de nazotta ima wa dare to issho ni iru no? dare o mitsumete iru no darō dore dake negatte mo kimi no tonari ni tate nai no naraba kiri totta omoi o tokasu koto ga deki tara īnoni yasashī uso de kizu tsukete ima wa honno sukoshi kimi no chikaku ni semete yume no naka dake de namae o yobu koto o yurushite ame wa tsuyoku kiri saite yuku no kimi tono tsunagari no subete o karami awa nakunatta haguruma nido to mawaru koto wa nai nikumō to suru hodo itoshī kimochi ga afure deru kara kimi eno kimochi nado wasurete shimaeta nara īnoni amai toki de obore sasete ima wa hontō ha wakatte iru kara semete semete tada ichido dake demo boku no namae o... itsu no hi nika kono omoi ga kiete naku natte mo boku no naka no kimi wa zutto ano toki no mama dōka dōka waratte ite ima ijō ni dokoka shra nai hoshi no shita de kimi ga egao nara īnda tsutae rare nakatta ano kotoba ga ima mo mune no naka mogaku no dakara kuchibiru no katachi dake de iu wa "daisuki datta" to []
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numcut.pl perl numcut.pl ***.c（または***.h） で使ってください。出力されるファイルの名前は適当です。 use strict; use warnings; use encoding utf8 ; use open IO = "encoding(euc-jp)"; open(C, "$ARGV[0]") or die $!; open(NEWC, " 001.c") or die $!; while (my $line = C ) { $line =~ s/^[0-9]....\s//; print NEWC $line; } close(NEWC); close(C);
https://w.atwiki.jp/jikkyosha_ust/pages/399.html
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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【登録タグ S Silver Forest Silver Forest 2006-2012 BESTⅠ アキ 少女が見た日本の原風景 曲】 【注意】 現在、このページはJavaScriptの利用が一時制限されています。この表示状態ではトラック情報が正しく表示されません。 この問題は、以下のいずれかが原因となっています。 ページがAMP表示となっている ウィキ内検索からページを表示している これを解決するには、こちらをクリックし、ページを通常表示にしてください。 /** General styling **/ @font-face { font-family Noto Sans JP ; font-display swap; font-style normal; font-weight 350; src url(https //img.atwikiimg.com/www31.atwiki.jp/touhoukashi/attach/2972/10/NotoSansCJKjp-DemiLight.woff2) format( woff2 ), url(https //img.atwikiimg.com/www31.atwiki.jp/touhoukashi/attach/2972/9/NotoSansCJKjp-DemiLight.woff) format( woff ), url(https //img.atwikiimg.com/www31.atwiki.jp/touhoukashi/attach/2972/8/NotoSansCJKjp-DemiLight.ttf) format( truetype ); } @font-face { font-family Noto Sans JP ; font-display swap; font-style normal; font-weight bold; src url(https //img.atwikiimg.com/www31.atwiki.jp/touhoukashi/attach/2972/13/NotoSansCJKjp-Medium.woff2) format( woff2 ), url(https //img.atwikiimg.com/www31.atwiki.jp/touhoukashi/attach/2972/12/NotoSansCJKjp-Medium.woff) format( woff ), url(https //img.atwikiimg.com/www31.atwiki.jp/touhoukashi/attach/2972/11/NotoSansCJKjp-Medium.ttf) format( truetype ); } rt { font-family Arial, Verdana, Helvetica, sans-serif; } /** Main table styling **/ #trackinfo, #lyrics { font-family Noto Sans JP , sans-serif; font-weight 350; } .track_number { font-family Rockwell; font-weight bold; } .track_number after { content . ; } #track_args, .amp_text { display none; } #trackinfo { position relative; float right; margin 0 0 1em 1em; padding 0.3em; width 320px; border-collapse separate; border-radius 5px; border-spacing 0; background-color #F9F9F9; font-size 90%; line-height 1.4em; } #trackinfo th { white-space nowrap; } #trackinfo th, #trackinfo td { border none !important; } #trackinfo thead th { background-color #D8D8D8; box-shadow 0 -3px #F9F9F9 inset; padding 4px 2.5em 7px; white-space normal; font-size 120%; text-align center; } .trackrow { background-color #F0F0F0; box-shadow 0 2px #F9F9F9 inset, 0 -2px #F9F9F9 inset; } #trackinfo td ul { margin 0; padding 0; list-style none; } #trackinfo li { line-height 16px; } #trackinfo li nth-of-type(n+2) { margin-top 6px; } #trackinfo dl { margin 0; } #trackinfo dt { font-size small; font-weight bold; } #trackinfo dd { margin-left 1.2em; } #trackinfo dd + dt { margin-top .5em; } #trackinfo_help { position absolute; top 3px; right 8px; font-size 80%; } /** Media styling **/ #trackinfo .media th { background-color #D8D8D8; padding 4px 0; font-size 95%; text-align center; } .media td { padding 0 2px; } .media iframe nth-of-type(n+2) { margin-top 0.3em; } .youtube + .nicovideo, .youtube + .soundcloud, .nicovideo + .soundcloud { margin-top 0.75em; } .media_section { display flex; align-items center; text-align center; } .media_section before, .media_section after { display block; flex-grow 1; content ; height 1px; } .media_section before { margin-right 0.5em; background linear-gradient(-90deg, #888, transparent); } .media_section after { margin-left 0.5em; background linear-gradient(90deg, #888, transparent); } .media_notice { color firebrick; font-size 77.5%; } /** Around track styling **/ .next-track { float right; } /** Infomation styling **/ #trackinfo .info_header th { padding .3em .5em; background-color #D8D8D8; font-size 95%; } #trackinfo .infomation_show_btn_wrapper { float right; font-size 12px; user-select none; } #trackinfo .infomation_show_btn { cursor pointer; } #trackinfo .info_content td { padding 0 0 0 5px; height 0; transition .3s; } #trackinfo .info_content ul { padding 0; margin 0; max-height 0; list-style initial; transition .3s; } #trackinfo .info_content li { opacity 0; visibility hidden; margin 0 0 0 1.5em; transition .3s, opacity .2s; } #trackinfo .info_content.infomation_show td { padding 5px; height 100%; } #trackinfo .info_content.infomation_show ul { padding 5px 0; max-height 50em; } #trackinfo .info_content.infomation_show li { opacity 1; visibility visible; } #trackinfo .info_content.infomation_show li nth-of-type(n+2) { margin-top 10px; } /** Lyrics styling **/ #lyrics { font-size 1.06em; line-height 1.6em; } .not_in_card, .inaudible { display inline; position relative; } .not_in_card { border-bottom dashed 1px #D0D0D0; } .tooltip { display flex; visibility hidden; position absolute; top -42.5px; left 0; width 275px; min-height 20px; max-height 100px; padding 10px; border-radius 5px; background-color #555; align-items center; color #FFF; font-size 85%; line-height 20px; text-align center; white-space nowrap; opacity 0; transition 0.7s; -webkit-user-select none; -moz-user-select none; -ms-user-select none; user-select none; } .inaudible .tooltip { top -68.5px; } span hover + .tooltip { visibility visible; top -47.5px; opacity 0.8; transition 0.3s; } .inaudible span hover + .tooltip { top -73.5px; } .not_in_card span.hide { top -42.5px; opacity 0; transition 0.7s; } .inaudible .img { display inline-block; width 3.45em; height 1.25em; margin-right 4px; margin-bottom -3.5px; margin-left 4px; background-image url(https //img.atwikiimg.com/www31.atwiki.jp/touhoukashi/attach/2971/7/Inaudible.png); background-size contain; background-repeat no-repeat; } .not_in_card after, .inaudible .img after { content ; visibility hidden; position absolute; top -8.5px; left 42.5%; border-width 5px; border-style solid; border-color #555 transparent transparent transparent; opacity 0; transition 0.7s; } .not_in_card hover after, .inaudible .img hover after { content ; visibility visible; top -13.5px; left 42.5%; opacity 0.8; transition 0.3s; } .not_in_card after { top -2.5px; left 50%; } .not_in_card hover after { top -7.5px; left 50%; } .not_in_card.hide after { visibility hidden; top -2.5px; opacity 0; transition 0.7s; } /** For mobile device styling **/ .uk-overflow-container { display inline; } #trackinfo.mobile { display table; float none; width 100%; margin auto; margin-bottom 1em; } #trackinfo.mobile th { text-transform none; } #trackinfo.mobile tbody tr not(.media) th { text-align left; background-color unset; } #trackinfo.mobile td { white-space normal; } document.addEventListener( DOMContentLoaded , function() { use strict ; const headers = { title アルバム別曲名 , album アルバム , circle サークル , vocal Vocal , lyric Lyric , chorus Chorus , narrator Narration , rap Rap , voice Voice , whistle Whistle (口笛) , translate Translation (翻訳) , arrange Arrange , artist Artist , bass Bass , cajon Cajon (カホン) , drum Drum , guitar Guitar , keyboard Keyboard , mc MC , mix Mix , piano Piano , sax Sax , strings Strings , synthesizer Synthesizer , trumpet Trumpet , violin Violin , original 原曲 , image_song イメージ曲 }; const rPagename = /(?=^|.*
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