The geographical and theological shift of the Christian Church from its origins in Jerusalem to its eventual center in Rome represents a profound transformation in the early history of Christianity. This transition, while not explicitly delineated in Scripture, is nevertheless discernible through carefully examining the Bible, particularly within the Book of Acts, and understanding the historical forces at play during the first few centuries of the Church's existence. Today's blog post explores the transition, grounded firmly in scripture while considering the broader historical context.
The purpose of this exploration is multifaceted. First, it seeks to demonstrate how the sovereign hand of God guided the early Church through tumultuous times, fulfilling Christ's mandate to be His witnesses "in Jerusalem and in all Judea and Samaria, and to the end of the earth" (Acts 1:8, ESV). Second, it aims to elucidate the theological implications of this geographical shift, particularly concerning the inclusion of the Gentiles into God's redemptive plan. Finally, it provides insights into how this historical movement informs our understanding of God's providence in spreading the Gospel beyond cultural and geographical boundaries.
We will primarily rely on the Bible as we embark on this scholarly journey. Our investigation will begin with thoroughly examining the Book of Acts, which serves as our primary historical narrative of the early Church. We will then broaden our scope to include other relevant New Testament writings, particularly the Pauline epistles, to gain additional insights into the apostolic perspective on Rome's growing significance. Subsequently, we will consider the historical forces—internal to the Church and external to the broader Roman world—that contributed to this shift. Throughout our analysis, we will maintain a steadfast commitment to evangelical theological principles, affirming the inerrancy and authority of Scripture while seeking to understand its historical context.
Let us now turn our attention to the sacred text, beginning with the nascent Church in Jerusalem as depicted in the early chapters of Acts.
I. The Jerusalem-Centered Church in Acts
The Book of Acts opens with a clear focus on Jerusalem as the epicenter of the early Christian movement. The risen Christ instructs His disciples, "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth" (Acts 1:8). This verse not only establishes Jerusalem as the starting point but also foreshadows the geographical expansion that would follow.
The Day of Pentecost, often regarded as the birthday of the Church, occurs in Jerusalem. The outpouring of the Holy Spirit leads to Peter's powerful sermon, which converts about three thousand souls (Acts 2:41). The subsequent chapters (Acts 3-7) depict a rapidly growing community centered in Jerusalem, characterized by bold preaching, miraculous signs, and a distinctive communal lifestyle.
Several key observations can be made about this Jerusalem-centered phase:
1. Jewish Focus: The initial evangelistic efforts were directed primarily toward the Jewish population. Peter's sermons in Acts 2 and 3 are steeped in Old Testament prophecy and addressed to "Men of Israel" (Acts 2:22) and "Men of Israel" (Acts 3:12).
2. Temple-Centric Ministry: The apostles frequently taught in the temple courts (Acts 5:21), indicating a continuity with traditional Jewish worship while proclaiming Jesus as the Messiah.
3. Apostolic Leadership: The Twelve Apostles and James (Jesus' brother) provided central leadership from Jerusalem (Acts 15:2, 15:13).
4. Persecution: Despite—or perhaps because of—its rapid growth, the Jerusalem church faced significant opposition from Jewish religious authorities (Acts 4:1-22, 5:17-42).
This Jerusalem-centric phase was crucial for establishing the Church's foundations. It demonstrated the fulfillment of Old Testament prophecies concerning the Messiah and the outpouring of the Spirit. Moreover, it provided a model of the Christian community that would influence believers throughout the Roman Empire and beyond.
However, even within these early chapters, there are indications that the Gospel was not destined to remain confined to Jerusalem. The diverse linguistic background of the Pentecost converts (Acts 2:5-11) and the appointment of the Seven, some with Greek names like Stephen and Philip (Acts 6:5), hint at a more expansive future.
II. The Catalyst for Expansion: Persecution and the Diaspora
Stephen's martyrdom marks a significant turning point in Acts. While tragic, this event becomes the catalyst for the Gospel's spread beyond Jerusalem. Acts 8:1 records, "And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles."
This scattering fulfills the second stage of Christ's commission in Acts 1:8—witness in "all Judea and Samaria." Philip's ministry in Samaria (Acts 8:4-25) and to the Ethiopian eunuch (Acts 8:26-40) exemplifies this expansion. The conversion of the Ethiopian, a proselyte returning to Africa, anticipates the global reach of the Gospel.
The persecution inadvertently served God's purposes by:
1. Dispersing believers who carried the message with them.
2. Creating opportunities for cross-cultural evangelism.
3. Challenging the nascent Church to articulate its message to new audiences.
Simultaneously, we see God preparing key individuals for the next expansion phase. Saul's conversion on the Damascus road (Acts 9) transforms the chief persecutor into the Apostle to the Gentiles. Peter's vision and subsequent ministry to Cornelius (Acts 10) opens the door for Gentile inclusion without circumcision.
These developments set the stage for a gradual but profound shift in the Church's center of gravity—from Jerusalem to Rome, the heart of the Gentile world.
III. Paul and the Westward Trajectory of the Gospel
The missionary journeys of Paul, as narrated in Acts 13-28, reveal a decidedly westward movement of the Gospel. While Paul typically begins his ministry in each city by preaching in the synagogues, he increasingly turns to the Gentiles in response to Jewish rejection (e.g., Acts 13:46, 18:6, 28:28).
Several factors in Paul's ministry contribute to Rome's emerging significance:
1. Strategic City Selection: Paul concentrates on major urban centers of the Roman Empire—Antioch, Ephesus, Corinth, and others. These cities, with their established Jewish communities and Gentile "God-fearers," become launching pads for regional evangelization.
2. Roman Citizenship: Paul's status as a Roman citizen (Acts 22:25-29) not only offers him legal protection but also aligns him with Roman culture to facilitate his mission.
3. Appeal to Caesar: When Paul appeals to Caesar (Acts 25:11-12), it necessitates his journey to Rome, fulfilling his long-held desire: "I must also see Rome" (Acts 19:21).
4. Rome as the Culmination of Acts: The Book of Acts concludes with Paul under house arrest in Rome, "proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance" (Acts 28:31). This open-ended finale suggests that Rome is not the end but a new beginning for the Church's mission.
The Epistle to the Romans, likely written before Paul arrived in the city, provides further insight into his perspective on Rome's importance. He expresses his eager anticipation to visit the Roman believers (Romans 1:11-15) and to use Rome as a base for further missionary work in Spain (Romans 15:24, 28).
Theologically, Paul's mission embodies the principle that the Gospel is "the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Romans 1:16). His ministry trajectory—from synagogue to marketplace, from Jerusalem toward Rome—mirrors this priority.
IV. Historical Forces Facilitating the Jerusalem-Rome Transition
While the biblical narrative provides the theological framework for understanding the Church's geographical shift, several historical factors accelerated this transition:
1. The Jewish Revolts and the Destruction of Jerusalem (66-135 AD):
Although occurring after the events recorded in Acts, the Jewish revolts against Roman rule, culminating in the destruction of Jerusalem and the Temple in 70 AD, profoundly impacted the Jewish Christian community. Many fled the city, weakening Jerusalem's position as a Christian center. The Bar Kokhba revolt (132-135 AD) led to the complete expulsion of Jews (including Jewish Christians) from Jerusalem, further diminishing its influence.
2. The Pax Romana (Peace of Rome):
The Roman Empire's relative peace and extensive road networks facilitated travel and communication, enabling the rapid spread of Christianity along established trade routes.
3. Common Language:
Greek, the lingua franca of the Eastern Roman Empire, allowed the Gospel and the New Testament writings to be widely disseminated and understood.
4. The Diaspora Jewish Communities:
These communities, already dispersed throughout the Empire, provided Paul and other missionaries with initial points of contact in major cities.
5. Religious Climate:
The Greco-Roman world's religious pluralism and growing dissatisfaction with traditional paganism among the educated classes created a receptive environment for the Christian message.
6. Decline of Other Early Christian Centers:
While initially significant, cities like Antioch and Alexandria gradually ceded prominence to Rome due to various factors, including theological controversies, political instabilities, and later, the rise of Islam.
7. Rome's Political Preeminence:
As the capital of the Empire, Rome's political and cultural dominance naturally led to its ecclesiastical ascendancy, especially in the West.
V. Theological Implications of the Shift
The transition from Jerusalem to Rome carries profound theological significance when viewed through an evangelical lens:
1. Fulfillment of Prophecy:
The expansion of the Church from Jerusalem to "the end of the earth" fulfills not only Christ's mandate in Acts 1:8 but also Old Testament prophecies such as Isaiah 49:6: "I will make you as a light for the nations, that my salvation may reach to the end of the earth."
2. Gentile Inclusion:
The geographical shift concretely demonstrates that the Gospel breaks down "the dividing wall of hostility" (Ephesians 2:14) between Jew and Gentile, creating one new humanity in Christ.
3. God's Sovereignty:
The fact that even persecution and political upheaval served to spread the Gospel illustrates God's sovereign ability to work all things together for good (Romans 8:28).
4. The Transitional Nature of the Old Covenant:
Jerusalem's diminishing centrality signifies that the Old Covenant's types and shadows have given way to their fulfillment in Christ. The Temple's destruction underscores true worship is now "in spirit and truth" (John 4:24) rather than geographically located.
5. The Universal Church:
The shift emphasizes that the Church is not bound to any single cultural or geographical center but is a universal body encompassing "every nation, tribe, people and language" (Revelation 7:9).
6. Missional Imperative:
The scripture in Acts provides a model for cross-cultural missions, demonstrating the importance of contextualizing the Gospel message while maintaining its core truths.
VI. Rome in the Post-Acts New Testament
Although the Book of Acts provides our primary historical narrative, other New Testament writings offer supplementary insights into Rome's growing prominence:
1. Paul's Prison Epistles (Ephesians, Philippians, Colossians, Philemon):
Written during Paul's Roman imprisonment, these letters reveal a thriving Christian community in the capital. Paul's ability to receive visitors and send emissaries (e.g., Ephesians 6:21-22) suggests that his ministry continued despite confinement.
2. 2 Timothy:
Traditionally viewed as Paul's final letter, written during a second Roman imprisonment, it poignantly depicts the Apostle at the end of his life, abandoned by many but faithful to his calling (2 Timothy 4:6-8, 16-18).
3. 1 Peter:
Peter's reference to "Babylon" (1 Peter 5:13) is widely understood as a coded reference to Rome, indicating that he, too, ministered there.
4. The Book of Revelation:
While hotly debated, many evangelical scholars interpret "Babylon the Great" in Revelation 17-18 as symbolic of Rome. If so, it presents Rome as the epitome of worldly power instead of God's kingdom—a status befitting the empire's capital.
These writings collectively attest to Rome's significance in early Christianity, not only as a political center but as a place of vibrant faith, steadfast witness, and, at times, intense spiritual warfare.
VII. The Emergence of Roman Primacy
The shift from Jerusalem to Rome as Christianity's focal point was gradual and multifaceted. Several factors contributed to Rome's eventual primacy:
1. Apostolic Foundations:
The traditional belief that Peter and Paul were martyred in Rome lent the city apostolic prestige. Their graves became pilgrimage sites, reinforcing Rome's sacred status.
2. Ecclesiastical Leadership:
Early bishops of Rome, such as Clement (late 1st century), played significant roles in advising other churches and foreshadowing papal authority.
3. Theological Orthodoxy:
During the Christological controversies of the 2nd-4th centuries, Rome generally maintained orthodox positions, enhancing its reputation as a guardian of true doctrine.
4. Political Factors:
Constantine's Edict of Milan (313 AD) and the subsequent imperial patronage of Christianity elevated the Church's status. The Bishop of Rome, being in the capital, naturally gained prominence.
5. Missionary Activity:
Rome became a launching point for missions to unevangelized parts of Europe, further spreading its influence.
6. Theological Developments:
Doctrines like apostolic succession and Petrine primacy, based on interpretations of Matthew 16:18-19, bolstered claims of Roman preeminence.
It's crucial to note that from an evangelical perspective, this historical development of Roman primacy must be distinguished from biblical authority. While we recognize Rome's historical importance, Scripture remains our sole infallible rule of faith and practice.
VIII. Jerusalem and Rome: A Theological Synthesis
Despite the historical shift toward Rome, Jerusalem retained—and retains—deep theological significance in Christian thought. The city's role in salvation history is indelible:
1. It was the site of Christ's crucifixion, resurrection, and ascension.
2. It witnessed the outpouring of the Holy Spirit at Pentecost.
3. It symbolizes our heavenly home—the New Jerusalem (Revelation 21-22).
The relationship between Jerusalem and Rome in Christian theology might be understood as follows:
1. Jerusalem represents the historical roots of our faith—God's covenantal dealings with Israel, culminating in the Messiah.
2. Rome symbolizes the faith's global expansion—the grafting in of the Gentiles and the Church's worldwide mission.
3. They remind us that Christianity is deeply historical and radically universal.
This synthesis cautions against over-spiritualizing the faith (neglecting its Jewish roots) or over-localizing it (too closely identifying it with any earthly city or culture).
IX. Lessons for Contemporary Evangelicalism
The Jerusalem-to-Rome transition offers several insights for the contemporary evangelical Church:
1. Cultural Adaptability:
Just as early Christianity contextualized its message for Greco-Roman audiences without compromising its essence, we must remain firm in our core convictions while flexibly engaging our diverse global contexts.
2. Persecution and Expansion:
Hardship often precedes and accompanies church growth. We should neither seek persecution nor be surprised by it (1 Peter 4:12).
3. Strategic Thinking:
Paul's focus on urban centers and trade routes offers a model for intentional, strategic evangelism and church planting.
4. The Priesthood of All Believers:
The dispersion of the Jerusalem believers reminds us that every Christian, not just official leaders, is called to be a witness.
5. Ethnicities and the Gospel:
The transition challenges ethnocentrism in all its forms. The Gospel transcends yet affirms all cultures, calling forth worshippers from every nation.
6. Political Engagement:
The complex interactions between the early Church and the Roman state provide frameworks for thinking about Church-State relations, illustrating that our ultimate citizenship is in heaven (Philippians 3:20).
7. Historical Consciousness:
Understanding this shift fosters appreciation for God's work throughout history and our place in God's ongoing redemption plan.
X. The Role of Divine Providence in the Transition
A profound recognition of God's providential guidance underpins the evangelical understanding of the Church's geographical and cultural shift from Jerusalem to Rome. This providence is discernible in several key aspects:
1. Timing of Christ's Incarnation:
The Apostle Paul writes in Galatians, "But when the fullness of time had come, God sent forth his Son" (Galatians 4:4). This "fullness of time" included the Pax Romana, widespread Greek language use, and the diaspora of Jewish communities—all factors that facilitated the rapid spread of the Gospel.
2. Preparation of Key Individuals:
God sovereignly prepared individuals for their roles in this transition. Paul's background as a Pharisee, Roman citizen, and Hellenistic Jew uniquely equipped him for his Gentile mission. Peter's vision of unclean animals (Acts 10) prepared him to welcome Gentile believers. Even negative figures like the persecuting Saul served God's purposes unwittingly.
3. Overruling of Human Plans:
Repeatedly in Acts, we see divine intervention overruled or redirected human intentions. Paul's plans to evangelize Asia are thwarted, leading to his call to Macedonia (Acts 16:6-10). While not his original intention, his journey to Rome as a prisoner fulfills God's promise that he would testify in Rome (Acts 23:11).
4. Growth Amidst Adversity:
The counterintuitive expansion of the Church despite persecution demonstrates God's sovereign ability to use even the opposition of earthly powers for His glory. As Tertullian would later observe, "The blood of the martyrs is the seed of the Church."
5. Fulfillment of Biblical Prophecy:
Including the Gentiles and the Gospel's expansion fulfill numerous Old Testament prophecies (e.g., Isaiah 49:6, Amos 9:11-12, as cited in Acts 15:16-18). This fulfillment validates both the continuity of God's redemptive plan and the divine origin of Scripture.
Understanding providence in this transition guards against two errors:
- Viewing the shift as a mere historical accident or the result of human strategy alone.
- Idealizing either Jerusalem or Rome as the "perfect" model of the Church.
Instead, it fosters a humble recognition that God's ways are higher than our ways (Isaiah 55:9) and that He works through complex historical processes to accomplish His will.
XI. Ecclesiological Implications: Unity and Diversity in the Early Church
The Jerusalem to Rome transition also illuminates critical aspects of early Christian ecclesiology:
1. Essential Unity:
Despite geographical dispersion and increasing cultural diversity, the early Church maintained a fundamental unity. This unity was not primarily organizational but centered on shared faith in Christ, adherence to apostolic teaching, and participation in the sacraments of baptism and the Lord's Supper.
2. Jerusalem Church as "Mother Church":
Initially, the Jerusalem church held a position of unique authority. The apostles and elders there made crucial decisions (e.g., the Council of Jerusalem in Acts 15) binding on other communities. This role gradually diminished as the Church expanded and other centers became prominent.
3. Diverse Expressions:
The New Testament reveals a spectrum of church life adapted to local contexts. House churches in Rome (Romans 16), the community of goods in Jerusalem (Acts 4:32-37), and the charismatic worship in Corinth (1 Corinthians 12-14) showcase this diversity within unity.
4. Emerging Church Offices:
As the narrative of Acts progresses, we observe the development of church offices beyond the apostolate. Elders (Acts 14:23), deacons (Acts 6:1-7, implicitly), and possibly the beginnings of monepiscopacy (in the Pastoral Epistles) indicate an evolving ecclesiastical structure responding to growth and changing needs.
5. Navigating Jewish-Gentile Relations:
Much of the ecclesiological discussion in Acts and the Epistles revolves around integrating Jewish and Gentile believers. The transition from Jerusalem to Rome parallels the shift from a predominantly Jewish church to a predominantly Gentile one. This shift required theological reflection on the role of the Mosaic Law, table fellowship, and the meaning of God's covenant(s).
6. Tension Between Centralization and Decentralization:
The Jerusalem-Rome dynamic highlights an ongoing tension in church history between centralized authority and local autonomy. While the Jerusalem church initially held sway, the proliferation of Christian communities necessitated increasing local leadership and contextualization.
7. The Church as a Countercultural Community:
Both in Jerusalem and Rome, the Church often opposed the surrounding culture—be it traditional Judaism or imperial paganism. This countercultural stance was not primarily political but arose from the Church's distinct ethos of love, holiness, and allegiance to Christ as Lord.
XII. Missiological Insights from the Transition
The geographical expansion narrated in Acts has been a wellspring of missiological reflection for evangelical thinkers. Several principles emerge:
1. Centrifugal Mission:
The movement from Jerusalem outward models a centrifugal approach to mission. The Gospel radiates from a center, carried by Spirit-empowered witnesses.
2. Cultural Bridging:
Figures like Paul demonstrate the importance of understanding and engaging with the target culture. Paul's sermon at the Areopagus (Acts 17:22-31) exemplifies contextualization without compromise.
3. Ethical Transformation:
The accounts of conversions in Acts often highlight radical ethical changes in new believers' lives (e.g., Acts 19:18-20). The mission aims not just at individual salvation but at transforming communities.
4. Suffering and Mission:
The apostles' willingness to suffer for the Gospel (e.g., Acts 5:41, 16:25) underscores that mission often involves costly identification with Christ.
5. Indigenous Leadership:
Paul's practice of appointing local elders in new churches (Acts 14:23) fostered sustainability and contextual relevance.
6. Frontier Orientation:
Paul's ambition to preach where Christ was not known (Romans 15:20) challenges the Church to push beyond its current boundaries continually.
7. Urban Focus:
The emphasis on cities in Acts recognizes their strategic importance as centers of influence, commerce, and diverse populations.
8. Foundations for Holistic Mission:
While evangelism is central, Acts also shows the early Church engaging in social welfare (Acts 6:1-7) and even impacting local economies (Acts 19:23-27). This focus lays a basis for a holistic mission integrating proclamation and demonstration of the Gospel.
XIII. Theological Motifs in the Jerusalem-Rome Narrative
Several overarching theological themes permeate the Acts narrative of transition:
1. The Kingdom of God:
Jesus' pre-ascension teaching (Acts 1:3) and Paul's final Roman ministry (Acts 28:31) focus on the Kingdom of God. This framework sees the Church's expansion as the in-breaking of God's reign, even as its fullness awaits Christ's return.
2. Pneumatology (Doctrine of the Holy Spirit):
The Spirit's dynamic activity—empowerment, guidance, and judgment—is a hallmark of Acts. The Spirit orchestrates the Church's expansion, impelling it beyond Jerusalem.
3. Christology:
The centrality of Christ is unwavering throughout. He is proclaimed crucified and risen Lord, fulfilling Israel's hopes and the world's true Sovereign.
4. Soteriology (Doctrine of Salvation):
Salvation in Acts is multifaceted—forgiveness of sins, receiving the Holy Spirit, incorporation into the believing community, and ultimate eschatological deliverance. This rich soteriology transcends simplistic formulations.
5. Ecclesiology:
The Church in Acts is the Spirit-empowered continuation of Jesus' ministry, the eschatological people of God incorporating Jews and Gentiles.
6. Mission:
Mission is not a subsidiary activity of the Church but its very essence. The Church exists in a state of "sentness."
7. Eschatology:
Acts is filled with eschatological urgency. Jesus's resurrection inaugurated the last days, and His return is imminent. This fuels the Church's rapid expansion.
XIV. Contemporary Application: The Church as 'Dual Citizen'
The Jerusalem-Rome paradigm offers a framework for contemporary evangelical ecclesiology and missiology. It suggests that the Church always lives with a dual citizenship and calling:
1. Jerusalem Citizen: Rooted in Redemptive History
- We are heirs of God's covenantal dealings, particularly with Israel.
- We cherish and continually return to the Scriptures as our defining narrative and authority.
- We maintain core elements of faith and practice despite changing cultural contexts.
2. Roman Citizen: Engaged with Contemporary Culture
- Like Paul, who used his Roman citizenship, we responsibly steward the rights and opportunities our societies afford for Gospel witness.
- We learn our cultures' language and thought forms to communicate effectively.
- We are unafraid to critique systemic evils while respecting governing authorities.
3. Ambassadors of a Greater Kingdom
- Our ultimate allegiance transcends Jerusalem and Rome—to Christ alone.
- We relativize all earthly loyalties in light of our heavenly citizenship.
- We anticipate the New Jerusalem, where people from every nation will worship the Lamb.
This dual citizenship prevents both cultural retreat and uncritical assimilation. It fosters a missional posture that is simultaneously embedded, countercultural, contextual, and prophetic.
Conclusion
The transition of Christianity's center from Jerusalem to Rome, as evidenced in the Book of Acts and early Church history, was an epochal development orchestrated by divine providence. It fulfilled Christ's mandate for worldwide witness, incorporated the Gentiles into God's people, and set the stage for Christianity's global expansion. It is a testament to the dynamic, often surprising ways God fulfills His purposes in history. This shift was not merely a geographical or cultural phenomenon but a theologically pregnant movement symbolic of the Gospel's universal scope and transformative power.
This shift was not a repudiation of the Church's Jewish origins but an organic outgrowth of the Gospel's universal scope. Jerusalem remains the Biblical and theological fountainhead, while Rome became the historical nexus for the faith's dissemination.
The Jerusalem-Rome history contained in Acts informs our understanding of the Church's nature and mission. It reveals a community deeply rooted in God's redemptive acts in Israel yet continually propelled outward to engage new frontiers. It portrays a faith that, while originating in a specific historical and cultural milieu, transcends all such particularities to offer salvation to all peoples.
Moreover, this transition reminds us that no earthly city or institution can ultimately claim to be the "headquarters" of Christianity. Whether Jerusalem, Rome, or any subsequent center of Christian influence, all stand under the Lordship of Christ and the authority of His Word. The Church's true home lies not in the old Jerusalem or imperial Rome but in "the city that is to come" (Hebrews 13:14).
As contemporary evangelicals navigating a globalized, pluralistic world, we are called to emulate the early Christians' faithful witness. Like them, we must hold fast to the apostolic Gospel while innovatively engaging our diverse contexts. We are to keep our eyes fixed on Jesus, "the founder and perfecter of our faith" (Hebrews 12:2), as we journey from the Jerusalem of our familiar religious experiences toward the Rome of uncharted missional territories.
In doing so, may we be ever mindful that the story of Acts and the entire Bible does not conclude with human achievements or institutions, however significant. Instead, it points forward to that glorious consummation when the kingdoms of this world become the kingdom of our Lord and of His Christ (Revelation 11:15). Until that day, may the evangelical Church, instructed by the Book of Acts, continue its pilgrimage, bearing witness to Jesus Christ—in its own Jerusalem, throughout its contemporary Judea and Samaria, and to the very ends of the earth.
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