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Aeronautics

Aeronautics is the science or art involved with the study, design, and manufacturing of air flight-capable machines, and the techniques of operating aircraft and rockets within the atmosphere. The British Royal Aeronautical Society identifies the aspects of "aeronautical Art, Science and Engineering" and "The profession of Aeronautics (which expression includes Astronautics)."

While the term originally referred solely to operating the aircraft, it has since been expanded to include technology, business, and other aspects related to aircraft. The term "aviation" is sometimes used interchangeably with aeronautics, although "aeronautics" includes lighter-than-air craft such as airships, and includes ballistic vehicles while "aviation" technically does not.

A significant part of aeronautical science is a branch of dynamics called aerodynamics, which deals with the motion of air and the way that it interacts with objects in motion, such as an aircraft.

Early ideas

Attempts to fly without any real aeronautical understanding have been made from the earliest times, typically by constructing wings and jumping from a tower with crippling or lethal results.

Wiser investigators sought to gain some rational understanding through the study of bird flight. Medieval Islamic Golden Age scientists such as Abbas ibn Firnas also made such studies. The founders of modern aeronautics, Leonardo da Vinci in the Renaissance and Cayley in 1799, both began their investigations with studies of bird flight.

Man-carrying kites are believed to have been used extensively in ancient China. In 1282 the Italian explorer Marco Polo described the Chinese techniques then current. The Chinese also constructed small hot air balloons, or lanterns, and rotary-wing toys.

An early European to provide any scientific discussion of flight was Roger Bacon, who described principles of operation for the lighter-than-air balloon and the flapping-wing ornithopter, which he envisaged would be constructed in the future. The lifting medium for his balloon would be an "aether" whose composition he did not know.

In the late fifteenth century, Leonardo da Vinci followed up his study of birds with designs for some of the earliest flying machines, including the flapping-wing ornithopter and the rotating-wing helicopter. Although his designs were rational, they were not based on particularly good science. Many of his designs, such as a four-person screw-type helicopter, have severe flaws. He did at least understand that "An object offers as much resistance to the air as the air does to the object." (Newton would not publish the Third law of motion until 1687.) His analysis led to the realisation that manpower alone was not sufficient for sustained flight, and his later designs included a mechanical power source such as a spring. Da Vinci's work was lost after his death and did not reappear until it had been overtaken by the work of George Cayley.

Balloon flight
The modern era of lighter-than-air flight began early in the 17th century with Galileo's experiments in which he showed that air has weight. Around 1650 Cyrano de Bergerac wrote some fantasy novels in which he described the principle of ascent using a substance (dew) he supposed to be lighter than air, and descending by releasing a controlled amount of the substance. Francesco Lana de Terzi measured the pressure of air at sea level and in 1670 proposed the first scientifically credible lifting medium in the form of hollow metal spheres from which all the air had been pumped out. These would be lighter than the displaced air and able to lift an airship. His proposed methods of controlling height are still in use today; by carrying ballast which may be dropped overboard to gain height, and by venting the lifting containers to lose height. In practice de Terzi's spheres would have collapsed under air pressure, and further developments had to wait for more practicable lifting gases. From the mid-18th century the Montgolfier brothers in France began experimenting with balloons. Their balloons were made of paper, and early experiments using steam as the lifting gas were short-lived due to its effect on the paper as it condensed. Mistaking smoke for a kind of steam, they began filling their balloons with hot smoky air which they called "electric smoke" and, despite not fully understanding the principles at work, made some successful launches and in 1783 were invited to give a demonstration to the French Académie des Sciences.

Meanwhile, the discovery of hydrogen led Joseph Black in c. 1780 to propose its use as a lifting gas, though practical demonstration awaited a gas-tight balloon material. On hearing of the Montgolfier Brothers' invitation, the French Academy member Jacques Charles offered a similar demonstration of a hydrogen balloon. Charles and two craftsmen, the Robert brothers, developed a gas-tight material of rubberised silk for the envelope. The hydrogen gas was to be generated by chemical reaction during the filling process.

The Montgolfier designs had several shortcomings, not least the need for dry weather and a tendency for sparks from the fire to set light to the paper balloon. The manned design had a gallery around the base of the balloon rather than the hanging basket of the first, unmanned design, which brought the paper closer to the fire. On their free flight, De Rozier and d'Arlandes took buckets of water and sponges to douse these fires as they arose. On the other hand, the manned design of Charles was essentially modern. As a result of these exploits, the hot air balloon became known as the Montgolfière type and the gas balloon the Charlière.

Charles and the Robert brothers' next balloon, La Caroline, was a Charlière that followed Jean Baptiste Meusnier's proposals for an elongated dirigible balloon, and was notable for having an outer envelope with the gas contained in a second, inner ballonet. On 19 September 1784, it completed the first flight of over 100 km, between Paris and Beuvry, despite the man-powered propulsive devices proving useless.

In an attempt the next year to provide both endurance and controllability, de Rozier developed a balloon having both hot air and hydrogen gas bags, a design which was soon named after him as the Rozière. The principle was to use the hydrogen section for constant lift and to navigate vertically by heating and allowing to cool the hot air section, in order to catch the most favourable wind at whatever altitude it was blowing. The balloon envelope was made of goldbeater's skin. The first flight ended in disaster and the approach has seldom been used since.

Cayley and the foundation of modern aeronautics
Sir George Cayley (1773–1857) is widely acknowledged as the founder of modern aeronautics. He was first called the "father of the aeroplane" in 1846 and Henson called him the "father of aerial navigation." He was the first true scientific aerial investigator to publish his work, which included for the first time the underlying principles and forces of flight.

In 1809 he began the publication of a landmark three-part treatise titled "On Aerial Navigation" (1809–1810). In it he wrote the first scientific statement of the problem, "The whole problem is confined within these limits, viz. to make a surface support a given weight by the application of power to the resistance of air." He identified the four vector forces that influence an aircraft: thrust, lift, drag and weight and distinguished stability and control in his designs.

He developed the modern conventional form of the fixed-wing aeroplane having a stabilising tail with both horizontal and vertical surfaces, flying gliders both unmanned and manned.

He introduced the use of the whirling arm test rig to investigate the aerodynamics of flight, using it to discover the benefits of the curved or cambered aerofoil over the flat wing he had used for his first glider. He also identified and described the importance of dihedral, diagonal bracing and drag reduction, and contributed to the understanding and design of ornithopters and parachutes.

Another significant invention was the tension-spoked wheel, which he devised in order to create a light, strong wheel for aircraft undercarriage.

The 19th century: Otto Lilienthal and the first human flights

During the 19th century Cayley's ideas were refined, proved and expanded on, culminating in the works of Otto Lilienthal.

Lilienthal was a German engineer and businessman who became known as the "flying man". He was the first person to make well-documented, repeated, successful flights with gliders, therefore making the idea of "heavier than air" a reality. Newspapers and magazines published photographs of Lilienthal gliding, favourably influencing public and scientific opinion about the possibility of flying machines becoming practical.

His work lead to him developing the concept of the modern wing. His flight attempts in Berlin in the year 1891 are seen as the beginning of human flight and the "Lilienthal Normalsegelapparat" is considered to be the first air plane in series production, making the Maschinenfabrik Otto Lilienthal in Berlin the first air plane production company in the world.

Otto Lilienthal is often referred to as either the "father of aviation"  or "father of flight".

Other important investigators included Horatio Phillips.

Branches
Aeronautics may be divided into three main branches, Aviation, Aeronautical science and Aeronautical engineering.

Aviation
Aviation is the art or practice of aeronautics. Historically aviation meant only heavier-than-air flight, but nowadays it includes flying in balloons and airships.

Aeronautical engineering
Aeronautical engineering covers the design and construction of aircraft, including how they are powered, how they are used and how they are controlled for safe operation.

A major part of aeronautical engineering is aerodynamics, the science of passing through the air.

With the increasing activity in space flight, nowadays aeronautics and astronautics are often combined as aerospace engineering.

Aerodynamics
The science of aerodynamics deals with the motion of air and the way that it interacts with objects in motion, such as an aircraft.

The study of aerodynamics falls broadly into three areas:

Incompressible flow occurs where the air simply moves to avoid objects, typically at subsonic speeds below that of sound (Mach 1).

Compressible flow occurs where shock waves appear at points where the air becomes compressed, typically at speeds above Mach 1.

Transonic flow occurs in the intermediate speed range around Mach 1, where the airflow over an object may be locally subsonic at one point and locally supersonic at another.

Rocketry

A rocket or rocket vehicle is a missile, spacecraft, aircraft or other vehicle which obtains thrust from a rocket engine. In all rockets, the exhaust is formed entirely from propellants carried within the rocket before use. Rocket engines work by action and reaction. Rocket engines push rockets forwards simply by throwing their exhaust backwards extremely fast.

Rockets for military and recreational uses date back to at least 13th-century China. Significant scientific, interplanetary and industrial use did not occur until the 20th century, when rocketry was the enabling technology of the Space Age, including setting foot on the Moon.

Rockets are used for fireworks, weaponry, ejection seats, launch vehicles for artificial satellites, human spaceflight and exploration of other planets. While comparatively inefficient for low speed use, they are very lightweight and powerful, capable of generating large accelerations and of attaining extremely high speeds with reasonable efficiency.

Chemical rockets are the most common type of rocket and they typically create their exhaust by the combustion of rocket propellant. Chemical rockets store a large amount of energy in an easily released form, and can be very dangerous. However, careful design, testing, construction and use minimizes risks.

Aeronautics

 * Aviation Terminology
 * Jeppesen The AVIATION DICTIONARY for pilots and aviation technicians
 * DTIC ADA032206: Chinese-English Aviation and Space Dictionary

title: Aeronautics


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Auguste and Louis Lumière

The Lumière brothers, Auguste Marie Louis Nicolas Lumière (19 October 1862 – 10 April 1954) and Louis Jean Lumière (5 October 1864 – 6 June 1948), were French manufacturers of photography equipment, best known for their Cinématographe motion picture system and the short films they produced between 1895 and 1905, which places them among the earliest filmmakers.

Their screening of a single film on 22 March 1895 for around 200 members of the Société d'encouragement pour l'industrie nationale (Society for the Development of the National Industry) in Paris was probably the first presentation of projected film. Their first commercial public screening on 28 December 1895 for around 40 paying visitors and invited relations has traditionally been regarded as the birth of cinema. Either the techniques or the business models of earlier filmmakers proved to be less viable than the breakthrough presentations of the Lumières.

History
The Lumière brothers were born in Besançon, France, to Charles-Antoine Lumière (1840–1911) and Jeanne Joséphine Costille Lumière, who were married in 1861 and moved to Besançon, setting up a small photographic portrait studio. Here were born Auguste, Louis and their daughter Jeanne. They moved to Lyon in 1870, where their two other daughters were born: Mélina and Francine. Auguste and Louis both attended La Martiniere, the largest technical school in Lyon.

They patented several significant processes leading up to their film camera, most notably film perforations (originally implemented by Émile Reynaud) as a means of advancing the film through the camera and projector. The original cinématographe had been patented by Léon Guillaume Bouly on 12 February 1892. The cinématographe — a three-in-one device that could record, develop, and project motion pictures — was further developed by the Lumières. The brothers patented their own version on 13 February 1895.

The date of the recording of their first film is in dispute. In an interview with Georges Sadoul given in 1948, Louis claimed that he shot the film in August 1894 – before the arrival of the kinetoscope in France. This is questioned by historians, who consider that a functional Lumière camera did not exist before the beginning of 1895.

The Lumière brothers saw film as a novelty and had withdrawn from the film business by 1905. They went on to develop the first practical photographic colour process, the Lumière Autochrome.

Louis died on 6 June 1948 and Auguste on 10 April 1954. They are buried in a family tomb in the New Guillotière Cemetery in Lyon.

First film screenings
On 22 March 1895 in Paris, at the Society for the Development of the National Industry, in front of a small audience, one of whom was said to be Léon Gaumont, then director of the company Comptoir Géneral de la Photographie, the Lumières privately screened a single film, Workers Leaving the Lumière Factory. The main focus of the conference by Louis concerned the recent developments in the photographic industry, mainly the research on polychromy (colour photography). It was much to Lumière's surprise that the moving black-and-white images retained more attention than the coloured stills.

The Lumières gave their first paid public screening on 28 December 1895, at Salon Indien du Grand Café in Paris. This presentation consisted of the following 10 short films:

 * 1) La Sortie de l'usine Lumière à Lyon (literally, "the exit from the Lumière factory in Lyon", or, under its more common English title, Workers Leaving the Lumière Factory), 46 seconds
 * 2) Le Jardinier (L'Arroseur Arrosé) (The Gardener, or The Sprinkler Sprinkled), 49 seconds
 * 3) Le Débarquement du congrès de photographie à Lyon (The Photographical Congress Arrives in Lyon), 48 seconds
 * 4) La Voltige (Horse Trick Riders), 46 seconds
 * 5) La Pêche aux poissons rouges ("fishing for goldfish"), 42 seconds
 * 6) Les Forgerons (The Blacksmiths), 49 seconds
 * 7) Repas de bébé (Baby's Breakfast (lit. "baby's meal")), 41 seconds
 * 8) Le Saut à la couverture ("Jumping Onto the Blanket"), 41 seconds
 * 9) Place des Cordeliers à Lyon (Cordeliers' Square in Lyon), 44 seconds
 * 10) La Mer (The Sea), 38 seconds

Each film was up to 17 m long, which, when hand cranked through a projector, runs approximately 50 seconds.

The Lumières went on tour with the cinématographe in 1896, visiting places like Brussels, Bombay, London, Montreal, New York City, Palestine, and Buenos Aires.

In 1896, only a few months after the initial screenings in Europe, films by the Lumiere Brothers were shown in Egypt, first in the Tousson stock exchange in Alexandria on 5 November 1896 and then in the Hamam Schneider (Schneider Bath) in Cairo.

Early colour photography

The brothers stated that "the cinema is an invention without any future" and declined to sell their camera to other filmmakers such as Georges Méliès. This made many film makers upset. Consequently, their role in the history of film was exceedingly brief. In parallel with their cinema work they experimented with colour photography. They worked on colour photographic processes in the 1890s including the Lippmann process (interference heliochromy) and their own 'bichromated glue' process, a subtractive colour process, examples of which were exhibited at the Exposition Universelle in Paris in 1900. This last process was commercialised by the Lumieres but commercial success had to wait for their next colour process. In 1903 they patented a colour photographic process, the Autochrome Lumière, which was launched on the market in 1907. Throughout much of the 20th century, the Lumière company was a major producer of photographic products in Europe, but the brand name, Lumière, disappeared from the marketplace following merger with Ilford.

Film systems that preceded the Cinématographe Lumière
Earlier moving images, for instance those of the phantasmagoria shows, the phénakisticope, the zoetrope and Émile Reynaud's Théâtre Optique consisted of hand-drawn images. A system that could record photographic reality in motion, in a fashion much like it is seen by the eyes, had a greater impact on people.

Eadweard Muybridge's Zoopraxiscope projected moving painted silhouettes based on his chronophotographic work. The only Zoopraxiscope disc with actual photographs was made as an early form of stop motion.

Less-known predecessors, such as Jules Duboscq's Bioscope (patented in 1852) were not developed to project the moving images.

A Polish inventor Kazimierz Prószyński built his camera and projecting device, called Pleograph, in 1894, before those made by the Lumière brothers.

Le Prince went missing in 1890, before he got around to give public demonstrations of the patented cameras and projectors he had been developing during the previous years. His short film known as Roundhay Garden Scene (1888) has later come to be regarded as the oldest film.

William Friese-Greene patented a "machine camera" in 1889, which embodied many aspects of later film cameras. He displayed the results at photographic societies in 1890 and developed further cameras but did not publicly project the results.

Ottomar Anschütz's Electrotachyscope projected very short loops of high photographic quality.

Thomas Edison believed projection of films wasn't as viable a business model as offering the films in the "peepshow" kinetoscope device. Watching the images on the screen turned out to be much preferred by audiences. Thomas Edison's Kinetoscope (developed by William Kennedy Dickson), premiered publicly in 1894.

Lauste and Latham's Eidoloscope was demonstrated for members of the press on 21 April 1895, and opened to the paying public on Broadway on 20 May. They shot films up to twenty minutes long at speeds over thirty frames per second and showed them in many US cities. The Eidoloscope Company was dissolved in 1896 after various internal disputes.

Max and Emil Skladanowsky, inventors of the Bioscop, had offered projected moving images to a paying public in Berlin from 1 November 1895 until the end of the month. Their machinery was relatively cumbersome and their films much shorter than those of the Lumière brothers. The Skladnowskys' booked screenings in Paris were cancelled after the news of the Lumière show. Nonetheless, they toured their films to other countries.

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title: Auguste and Louis Lumière


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Acts of the Apostles

The Acts of the Apostles (, Práxeis Apostólōn; Actūs Apostolōrum) 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.

Acts and the Gospel of Luke make up a two-part work, Luke–Acts, by the same anonymous author. Traditionally, the author is believed to be Luke the Evangelist, a doctor who travelled with Paul the Apostle. It is usually dated to around 80–90 AD, although some scholars suggest 110–120 AD. 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. Acts continues the story of Christianity in the 1st century, beginning with the ascension of Jesus to Heaven. The early chapters, set in Jerusalem, describe the Day of Pentecost (the coming of the Holy Spirit), the expulsion of Christians from Jerusalem and the establishment of the church at Antioch. The later chapters narrate the continuation of the message under Paul the Apostle and concludes with his imprisonment in Rome, where 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 is that the message of Christ was sent to the Gentiles because as a whole Jews rejected it. Luke–Acts can also be seen as a defense of the Jesus movement addressed to the Jews: the bulk of the speeches and sermons in Acts are addressed to Jewish audiences, with the Romans serving as external arbiters on disputes concerning Jewish customs and law. On the one hand, Luke portrays the followers of Jesus 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 that God intends for Jews and Christians, celebrating the Jewishness of Jesus and his immediate followers, while also stressing how the Jews had rejected the Messiah.

Title, unity of Luke – Acts, authorship and date
The name "Acts of the Apostles" was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing name for the book or one invented by Irenaeus; it does seem clear that it was not given by the author, as the word práxeis (deeds, acts) only appears once in the text (Acts 19:18) and there it refers not to the apostles but to deeds confessed by their followers.

The Gospel of Luke and Acts make up a two-volume work which scholars call Luke–Acts. 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. The author is not named in either volume. According to Church tradition dating from the 2nd century, the author was 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." (An example can be seen by comparing Acts's 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).) The author "is an admirer of Paul, but does not share Paul's own view of himself as an apostle; his own theology is considerably different from Paul's on key points and does not represent Paul's own views accurately." 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.

The earliest possible date for Luke-Acts is around 62 AD, the time of Paul's imprisonment in Rome, but most scholars date the work to 80–90 AD on the grounds that it uses Mark as a source, looks back on the destruction of Jerusalem, and does not show any awareness of the letters of Paul (which began circulating late in the first century); if it does show awareness of the Pauline epistles, and also of the work of the Jewish historian Josephus, as some believe, then a date in the early 2nd century is possible.

Manuscripts
There are two major textual variants of 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 6.2–8.4% 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. 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.

Genre, sources and historicity of Acts
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. The anonymous author aligned Luke–Acts to the "narratives" (διήγησις, diēgēsis) which many others had written, and described his own work as an "orderly account" (ἀκριβῶς καθεξῆς). It lacks exact analogies in Hellenistic or Jewish literature. The author may have taken as his model the works of Dionysius of Halicarnassus, who wrote a well-known history of Rome, or the Jewish historian Josephus, author of a history of the Jews. 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. By and large the sources for Acts can only be guessed at, but the author would have had access to the Septuagint (a Greek translation of the Jewish scriptures), the Gospel of Mark, and either the hypothetical collection of "sayings of Jesus" called the Q source or the Gospel of Matthew. 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). 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. Other sources can only be inferred from internal evidence—the traditional explanation of the three "we" passages, for example, is that they represent eyewitness accounts. The search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned.

Acts was read as a reliable history of the early church well into the post-Reformation era, but by the 17th century 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 the author 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 the historical accuracy of Acts (although this has never died out) than in understanding the author's theological program.

Audience and authorial intent
Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lord's supper. 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. He begins his gospel with a preface addressed to Theophilus (Luke 1:3; cf. Acts 1:1), informing him of his intention to provide an "ordered account" of events which will lead his reader to "certainty". 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?"

Acts (or Luke–Acts) is intended as a work of "edification", meaning "the empirical demonstration that virtue is superior to vice." The work 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. 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.

Structure
Acts is divided into 28 chapters. The work 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's words in Luke 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.
 * 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 13:1–28:31)
 * 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

 * 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)
 * The Holy Spirit came at Shavuot (Pentecost) (2:1-47), 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 Deacons appointed (6:1–7)
 * 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)
 * 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–Herod Agrippa II (24–26)
 * Trip to Rome (27–28)
 * called a god on Malta (28:6)

Content
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 Iscariot as a member of The Twelve. On Pentecost, the Holy Spirit descends and confers God's power on them, and Peter and John preach to many in Jerusalem and perform healings, casting out of evil spirits, and raising of the dead. The first believers share all property in common, eat in each other's homes, and worship together. At first many Jews follow Christ and are baptized, but the followers of Jesus begin to be increasingly persecuted by other Jews. Stephen is accused of blasphemy and stoned. Stephen's death marks a major turning point: the Jews have rejected the message, and henceforth it will be taken to the Gentiles.

The death of Stephen initiates persecution, and many followers of Jesus leave Jerusalem. 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 followers of Jesus, 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 Cornelius and his guests, 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.

The mission to the Gentiles is promoted from Antioch and confirmed at a 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, 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. Later, 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 freely about "the Lord Jesus Christ". Acts ends abruptly without recording the outcome of Paul's legal troubles.

Theology
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 the tendency has been to see the work as primarily theological. Luke's theology is expressed primarily through his overarching plot, the way scenes, themes and characters combine to construct his specific worldview. 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.

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. This theme is introduced in Chapter 4 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 and Samaria, then the entire (Roman) world.

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).

One issue debated by scholars is Luke's political vision regarding the relationship between the early church and the Roman Empire. On the one hand, Luke generally does not portray this interaction as one of direct conflict. Rather, there are ways in which each may have considered having a relationship with the other rather advantageous to its own cause. For example, early Christians may have appreciated hearing about the protection Paul received from Roman officials against Gentile rioters in Philippi (Acts 16:16–40) and Ephesus (Acts 19:23–41), and against Jewish rioters on two occasions (Acts 17:1–17; Acts 18:12–17). Meanwhile, Roman readers may have approved of Paul's censure of the illegal practice of magic (Acts 19:17–19) as well as the amicability of his rapport with Roman officials such as Sergius Paulus (Acts 13:6–12) and Festus (Acts 26:30–32). Furthermore, Acts does not include any account of a struggle between Christians and the Roman government as a result of the latter's imperial cult. Thus Paul is depicted as a moderating presence between the church and the Roman Empire.

On the other hand, events such as the imprisonment of Paul at the hands of the empire (Acts 22–28) as well as several encounters that reflect negatively on Roman officials (for instance, Felix's desire for a bribe from Paul in Acts 24:26) function as concrete points of conflict between Rome and the early church. Perhaps the most significant point of tension between Roman imperial ideology and Luke's political vision is reflected in Peter's speech to the Roman centurion, Cornelius (Acts 10:36). Peter states that "this one" [οὗτος], i.e. Jesus, "is lord [κύριος] of all." The title, κύριος, was often ascribed to the Roman emperor in antiquity, rendering its use by Luke as an appellation for Jesus an unsubtle challenge to the emperor's authority.

Gospel of Luke
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's 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. 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, shortly after the Resurrection, while Acts 1 puts it forty days later. There are similar conflicts over the theology, and 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.

Pauline epistles
Acts agrees with Paul's letters on the major outline of Paul's career: he is converted and becomes a 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 the Jews (2 Corinthians 11:33 and Acts 9:24). Acts speaks of "Christians" and "disciples", but Paul never uses either term, and it is striking that Acts never brings Paul into conflict with the Jerusalem church and places Paul under the authority of the Jerusalem church and its leaders, especially James and Peter (Acts 15 vs. Galatians 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 and Paul on Christology (the understanding of Christ's nature), eschatology (the understanding of the "last things"), and apostleship.

title: Acts of the Apostles