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REVELATION.
When Christianity was separating from Judaism, Publius Longus has a difficulty time at first understanding the religious concepts, but gradually begins to feel the heartfelt passion of early Christians and resolves to tie his fate to theirs after a series of misadventures, including time in the catacombs, a visit to an astrologer and months slaving in Roman mines in Spain.
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The Book of Chronicles
The Greek title, paraleipomena, means “things omitted,” or “passed over” (i.e., in the accounts found in Samuel and Kings). The Books of Chronicles, however, are much more than a supplement to Samuel and Kings; a comparison of the two histories discloses striking differences of scope and purpose. The Books of Chronicles record in some detail the lengthy span (some five hundred fifty years) from the death of King Saul to the return from the exile. Unlike today’s history writing, wherein factual accuracy and impartiality of judgment are the norm, biblical history, with rare exceptions, was less concerned with reporting in precise detail all the facts of a situation than with drawing out the meaning of those facts. Biblical history was thus primarily interpretative, and its purpose was to disclose the action of the living God in human affairs. For this reason we speak of it as “sacred history.” These characteristics are apparent when we examine the primary objective of the Chronicler (the conventional designation for the anonymous author) in compiling his work. Given the situation which confronted the Jewish people at this time (the end of the fifth century B.C.), the Chronicler realized that Israel’s political greatness was a thing of the past. Yet, for the Chronicler, Israel’s past held the key to the people’s future. In particular, the Chronicler aimed to establish and defend the legitimate claims of the Davidic monarchy in Israel’s history, and to underscore the status of Jerusalem and its divinely established Temple worship as the center of religious life for the Jewish people. If Judaism was to survive and prosper, it would have to heed the lessons of the past and devoutly serve its God in the place where he had chosen to dwell, the Temple in Jerusalem. From the Chronicler’s point of view, the reigns of David and Solomon were the ideal to which all subsequent rule in Judah must aspire. The Chronicler was much more interested in David’s religious and cultic influence than in his political power, however. He saw David’s (and Solomon’s) primary importance as deriving rather from their roles in the establishment of Jerusalem and its Temple as the center of the true worship of the Lord. Furthermore, he presents David as the one who prescribed the Temple’s elaborate ritual (which, in point of fact, only gradually evolved in the Second Temple period) and who appointed the Levites to supervise the liturgical services there. The Chronicler used a variety of sources in writing his history. Besides the canonical Books of Genesis, Exodus, Numbers, Joshua, and Ruth, and especially the Books of Samuel and Kings, he cites the titles of many other works which have not come down to us, “The Books of the Kings of Israel,” or “The Books of the Kings of Israel and Judah,” and “The History of Gad the Seer.” In addition, the Chronicler’s work contains early preexilic material not found in the Books of Kings. The principal divisions of 1 Chronicles are as follows: Genealogical Tables The History of David
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The Gospel of Luke
The Gospel according to Luke is the first part of a two-volume work that continues the biblical history of God’s dealings with humanity found in the Old Testament, showing how God’s promises to Israel have been fulfilled in Jesus and how the salvation promised to Israel and accomplished by Jesus has been extended to the Gentiles. The stated purpose of the two volumes is to provide Theophilus and others like him with certainty—assurance—about earlier instruction they have received. To accomplish his purpose, Luke shows that the preaching and teaching of the representatives of the early church are grounded in the preaching and teaching of Jesus, who during his historical ministry prepared his specially chosen followers and commissioned them to be witnesses to his resurrection and to all else that he did. This continuity between the historical ministry of Jesus and the ministry of the apostles is Luke’s way of guaranteeing the fidelity of the Church’s teaching to the teaching of Jesus. Luke’s story of Jesus and the church is dominated by a historical perspective. This history is first of all salvation history. God’s divine plan for human salvation was accomplished during the period of Jesus, who through the events of his life fulfilled the Old Testament prophecies, and this salvation is now extended to all humanity in the period of the church. This salvation history, moreover, is a part of human history. Luke relates the story of Jesus and the church to events in contemporary Palestinian history for, as Paul says, “this was not done in a corner.” Finally, Luke relates the story of Jesus and the church to contemporaneous church history. Luke is concerned with presenting Christianity as a legitimate form of worship in the Roman world, a religion that is capable of meeting the spiritual needs of a world empire like that of Rome. To this end, Luke depicts the Roman governor Pilate declaring Jesus innocent of any wrongdoing three times. At the same time Luke argues in Acts that Christianity is the logical development and proper fulfillment of Judaism and is therefore deserving of the same toleration and freedom traditionally accorded Judaism by Rome. The prominence given to the period of the church in the story has important consequences for Luke’s interpretation of the teachings of Jesus. By presenting the time of the church as a distinct phase of salvation history, Luke accordingly shifts the early Christian emphasis away from the expectation of an imminent parousia to the day-to-day concerns of the Christian community in the world. He does this in the gospel by regularly emphasizing the words “each day” in the sayings of Jesus. Although Luke still believes the parousia to be a reality that will come unexpectedly, he is more concerned with presenting the words and deeds of Jesus as guides for the conduct of Christian disciples in the interim period between the ascension and the parousia and with presenting Jesus himself as the model of Christian life and piety. Throughout the gospel, Luke calls upon the Christian disciple to identify with the master Jesus, who is caring and tender toward the poor and lowly, the outcast, the sinner, and the afflicted, toward all those who recognize their dependence on God, but who is severe toward the proud and self-righteous, and particularly toward those who place their material wealth before the service of God and his people. No gospel writer is more concerned than Luke with the mercy and compassion of Jesus. No gospel writer is more concerned with the role of the Spirit in the life of Jesus and the Christian disciple, with the importance of prayer, or with Jesus’ concern for women. While Jesus calls all humanity to repent, he is particularly demanding of those who would be his disciples. Of them he demands absolute and total detachment from family and material possessions. To all who respond in faith and repentance to the word Jesus preaches, he brings salvation and peace and life.
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The True Tale of Creation (Islam)
I have been reading CN and KN (Don’t like JN :P) for 3 years now and have always dreamed of reincarnation ,being a hero, Immortals, sward saint and supernatural….. Est.…..Est. and thought about how cool it would have been if any of their stories were real and something suddenly dawned on me that the most amazing events of Immortals ,sward saints and different races did happen and not many people know about them as Islam is suppressed or misunderstood by people due to the media, well I am here to tell you about the tales that are told in the Islam the same stories that have remnants in, Christine, Judaism and even Hinduism these events really happen and all the religions talk about it just using different names or are misinterpreted by their religious Grues.I hope that my compilation will lit a spark of interest towards Islam and there true told Legends.PS: I do not clime to be a scholar and may have mistake in my compilation .
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Acts of the Apostles
The Acts of the Apostles, the second volume of Luke’s two-volume work, continues Luke’s presentation of biblical history, describing how the salvation promised to Israel in the Old Testament and accomplished by Jesus has now under the guidance of the holy Spirit been extended to the Gentiles. This was accomplished through the divinely chosen representatives (Acts 10:41) whom Jesus prepared during his historical ministry (Acts 1:21–22) and commissioned after his resurrection as witnesses to all that he taught (Acts 1:8; 10:37–43; Lk 24:48). Luke’s preoccupation with the Christian community as the Spirit-guided bearer of the word of salvation rules out of his book detailed histories of the activity of most of the preachers. Only the main lines of the roles of Peter and Paul serve Luke’s interest. Peter was the leading member of the Twelve (Acts 1:13, 15), a miracle worker like Jesus in the gospel (Acts 3:1–10; 5:1–11, 15; 9:32–35, 36–42), the object of divine care (Acts 5:17–21; 12:6–11), and the spokesman for the Christian community (Acts 2:14–36; 3:12–26; 4:8–12; 5:29–32; 10:34–43; 15:7–11), who, according to Luke, was largely responsible for the growth of the community in the early days (Acts 2:4; 4:4). Paul eventually joined the community at Antioch (Acts 11:25–26), which subsequently commissioned him and Barnabas to undertake the spread of the gospel to Asia Minor. This missionary venture generally failed to win the Jews of the diaspora to the gospel but enjoyed success among the Gentiles (Acts 13:14–14:27). Paul’s refusal to impose the Mosaic law upon his Gentile converts provoked very strong objection among the Jewish Christians of Jerusalem (Acts 15:1), but both Peter and James supported his position (Acts 15:6–21). Paul’s second and third missionary journeys (Acts 16:36–21:16) resulted in the same pattern of failure among the Jews generally but of some success among the Gentiles. Paul, like Peter, is presented as a miracle worker (Acts 14:8–18; 19:12; 20:7–12; 28:7–10) and the object of divine care (Acts 16:25–31). In Acts, Luke has provided a broad survey of the church’s development from the resurrection of Jesus to Paul’s first Roman imprisonment, the point at which the book ends. In telling this story, Luke describes the emergence of Christianity from its origins in Judaism to its position as a religion of worldwide status and appeal. Originally a Jewish Christian community in Jerusalem, the church was placed in circumstances impelling it to include within its membership people of other cultures: the Samaritans (Acts 8:4–25), at first an occasional Gentile (Acts 8:26–30; 10:1–48), and finally the Gentiles on principle (Acts 11:20–21). Fear on the part of the Jewish people that Christianity, particularly as preached to the Gentiles, threatened their own cultural heritage caused them to be suspicious of Paul’s gospel (Acts 13:42–45; 15:1–5; 28:17–24). The inability of Christian missionaries to allay this apprehension inevitably created a situation in which the gospel was preached more and more to the Gentiles. Toward the end of Paul’s career, the Christian communities, with the exception of those in Palestine itself (Acts 9:31), were mainly of Gentile membership. In tracing the emergence of Christianity from Judaism, Luke is insistent upon the prominence of Israel in the divine plan of salvation (see note on Acts 1:26; see also Acts 2:5–6; 3:13–15; 10:36; 13:16–41; 24:14–15) and that the extension of salvation to the Gentiles has been a part of the divine plan from the beginning (see Acts 15:13–18; 26:22–23). In the development of the church from a Jewish Christian origin in Jerusalem, with its roots in Jewish religious tradition, to a series of Christian communities among the Gentiles of the Roman empire, Luke perceives the action of God in history laying open the heart of all humanity to the divine message of salvation. His approach to the history of the church is motivated by his theological interests.
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Truth history Islam
(CNN) -- Islam is one of the world's major religions, along with Hinduism, Judaism, Buddhism and Christianity.Since its birth in Arabia more than 1,400 years ago it grew rapidly, making a profound impact on philosophy, literature, the arts, science and medicine throughout history.Today, an estimated 1.1 billion people worldwide are Muslims and the Islamic traditions they follow are as varied as the nations where they live.Islam's central teaching is that there is one all-powerful, all-knowing God, who is referred to by the Arabic name, Allah. In Arabic, Islam means "surrender," or "submission," to the will of God.Islam was founded by the prophet Mohammed, who was born in Mecca around A.D. 570 and settled in Medina around 622. Muslims believe Mohammed was the last and most important in a series of prophets, including Abraham, Moses and Jesus.The holy book of Islam is the Koran, which means "the timeless words of God."The core practices are known as the Five Pillars -- daily prayer, faith, fasting, pilgrimage and alms giving.Performing the Hajj is the fifth pillar of Islam. Hajj means to set out for a place and for Muslims that place is Mecca. It is mandatory for every Muslim to make the journey at least once in a lifetime. Over 2 million Muslims made the pilgrimage in 2005
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