christine dillion telling the gospel story

Yun Ran, the successor of Qingfeng View, accidentally got transmigrated into a book due to a blunder. Even more speechlessly, she ended up as a character destined to die early. As the heiress of a wealthy family, not only was her luck and destiny stolen, despised by the heavens, but she was also backstabbed by her own mother, who is the female protagonist, becoming a stepping stone for the male and female leads' happily ever after - absolutely used as a tool. Faced with a disastrous start: No panic, she could simply revert to her old job, setting up a stall for fortune-telling - first three fortunes free, don't miss out as you pass by~ Facing injustice and evil: Little ones, take this, descend heavenly thunder! Open the gates of hell! No petty person shall overpower me, all retreat!!! Facing random strikes of heavenly thunder: Hehe, can’t touch me; ancestors, someone is bullying me, come save me~~~ Merely running a fortune-telling stall, casually saving people, occasionally undertaking tasks for some hard-earned money, she caused evil cultivators to flee, broke her peers’ defenses, and made wealthy families wary. Everyone heard that Yun Ran had a backing, the Xie family's notorious young master who 'kills people and is short-lived'. Some resentful and envious people kept waiting and waiting, not only did they fail to see Yun Ran meet her demise, nor the young master Xie pass away, but they witnessed Yun Ran amassing boundless merits, firmly sitting on the throne as the number one person in the mystic sect. And that Mr. Xie, unknowingly picked up the habit of making fortune bursts, remarkably living a long life through sheer spending.

Lu Heng traversed to a parallel world and acquired the Celestial Destiny System, launching online live streams. A certain platform's outdoor streamer: "Could you help name my unborn child?" "My friend, you're wearing a green hat. The child has another father!" "Master, I have a goddess with whom I've had an online relationship for three years. How is this romance going to turn out?" "Your goddess is actually the old woman next door!"

Transmigrating into a parallel world, a Mystic Technique Master becomes Su Nian—the young lady of a prestigious family. Su Nian has a small goal, which is to earn one hundred million through live streaming! A love-brained young lady says, “My boyfriend loves me so much. He won’t even let me lift a finger!” Su Nian smiles sweetly. “Sweetie, I suggest you check your storage room. Your dear boyfriend is hiding a human head in there~” The eldest daughter who has been mistreated for years at home cries, “Ever since we were kids, my parents have always favored my younger sister. Now they even want me to marry the cripple from the neighboring village. We’re both their daughters—why is the difference so huge?!” Su Nian tilts her head. “Sweetie, I suggest you get a DNA test.” A cheating scumbag who’s juggling two relationships panics, “My wife and my girlfriend disappeared overnight. I suspect my wife killed my girlfriend!” Su Nian reassures him calmly. “Sweetie, don’t worry. They just went abroad together for a sweet vacation.” One day, while Su Nian is happily live streaming, a notification suddenly pops up in her room: [International CEO requests to connect] Su Nian looks at the screen and says sincerely, “Sweetie, you’re about to become completely broke—without a single penny to your name.” The live stream explodes! “Is this the legendary man whose wealth rivals a nation?” “Richest Man, run! This woman’s mouth is blessed!” “Richest Man, feel free to go bankrupt. We’ll definitely miss you…”

Wang Yue crossed over to a parallel world and was forcibly bound by the system to inherit a fortune-telling shop. "This damn system has been stuck at 99.99% for two years. Do I really have to give up?"

The live show, Survive in Wilderness was a hit. There were thousands of participants in the game show. They would all start by parachuting from a plane and land randomly in a primary forest. The participants would have to rely only on a backpack, a water bottle, and a dagger to survive. Yu Beier was only eight years old when he joined the game show so that he could buy the cure for his ill mother with the prize money. He was the youngest to have ever participated, and he had accidentally woken up a wilderness survival system. [Ding! You have received the Wilderness Survival 101 Pack!] [Ding! You have received Max-leveled Hunting Skill!] [Ding! You have received Max-leveled Building Skill!] [Ding! You have received Max-leveled Swing Skill!] … When the show started, the viewers were utterly shocked. From climbing the tallest mountain to crossing the ocean, conquering the forest and swamp, and managing an island, there was nothing that Yu Beier could not do. “Dude! That eight-year-old boy is living a much more interesting life than us!” “Yu Beier is the apex among men!” "Whenever I see his stream, it feels like I've just lived an extra life!"

After the State Preceptor was struck by lightning for her careless words, she transmigrated to the world two thousand years later. Penniless, the State Preceptor begins telling fortunes to earn money: Netizen: "I've been having constant bad luck lately, what's going on?" Shen Zhiyao: "Your son is using a Curse Technique on you." Netizen: "Why are my clothes missing every morning when I wake up?" Shen Zhiyao: "Your dad is streaking in the underworld! And you still expect to wear clothes?" Netizen: "What's the deal with my roommate who sits at the head of my bed every morning as soon as she wakes up?" Shen Zhiyao: "Because she's always dreaming of her lover! She's in heat!" Child of Destiny: "Streamer, I just went to climb a mountain and ended up with crippled legs, what should I do?" Shen Zhiyao: "It's because you were so vile as to piss on someone's grave." Afterwards, Shen Zhiyao stormed into the entertainment industry with her fortune-telling. Those who had once framed her now knelt on the ground, kowtowing repeatedly, begging Shen Zhiyao: "Grand Ancestress, I'm begging you, please tell my fortune!" "Hmm... It depends on my mood!"

The position of the Gospel according to Matthew as the first of the four gospels in the New Testament reflects both the view that it was the first to be written, a view that goes back to the late second century A.D., and the esteem in which it was held by the church; no other was so frequently quoted in the noncanonical literature of earliest Christianity. Although the majority of scholars now reject the opinion about the time of its composition, the high estimation of this work remains. The reason for that becomes clear upon study of the way in which Matthew presents his story of Jesus, the demands of Christian discipleship, and the breaking-in of the new and final age through the ministry but particularly through the death and resurrection of Jesus. The gospel begins with a narrative prologue, the first part of which is a genealogy of Jesus starting with Abraham, the father of Israel. Yet at the beginning of that genealogy Jesus is designated as “the son of David, the son of Abraham”. The kingly ancestor who lived about a thousand years after Abraham is named first, for this is the genealogy of Jesus Christ, the Messiah, the royal anointed one. In the first of the episodes of the infancy narrative that follow the genealogy, the mystery of Jesus’ person is declared. He is conceived of a virgin by the power of the Spirit of God. The first of the gospel’s fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing, occurs here: he shall be named Emmanuel, for in him God is with us. The announcement of the birth of this newborn king of the Jews greatly troubles not only King Herod but all Jerusalem, yet the Gentile magi are overjoyed to find him and offer him their homage and their gifts. Thus his ultimate rejection by the mass of his own people and his acceptance by the Gentile nations is foreshadowed. He must be taken to Egypt to escape the murderous plan of Herod. By his sojourn there and his subsequent return after the king’s death he relives the Exodus experience of Israel. The words of the Lord spoken through the prophet Hosea, “Out of Egypt I called my son,” are fulfilled in him; if Israel was God’s son, Jesus is so in a way far surpassing the dignity of that nation, as his marvelous birth and the unfolding of his story show. Back in the land of Israel, he must be taken to Nazareth in Galilee because of the danger to his life in Judea, where Herod’s son Archelaus is now ruling. The sufferings of Jesus in the infancy narrative anticipate those of his passion, and if his life is spared in spite of the dangers, it is because his destiny is finally to give it on the cross as “a ransom for many”. Thus the word of the angel will be fulfilled, “…he will save his people from their sins”. In Matthew begins his account of the ministry of Jesus, introducing it by the preparatory preaching of John the Baptist, the baptism of Jesus that culminates in God’s proclaiming him his “beloved Son”, and the temptation in which he proves his true sonship by his victory over the devil’s attempt to deflect him from the way of obedience to the Father. The central message of Jesus’ preaching is the coming of the kingdom of heaven and the need for repentance, a complete change of heart and conduct, on the part of those who are to receive this great gift of God Galilee is the setting for most of his ministry; he leaves there for Judea only and his ministry in Jerusalem, the goal of his journey, is limited to a few days. In this extensive material there are five great discourses of Jesus, each concluding with the formula “When Jesus finished these words” or one closely similar. These are an important structure of the gospel. In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a “book” of the gospel. The discourses are, respectively, the “Sermon on the Mount”, the missionary discourse, the parable discourse, the “church

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.

Lin Jie, a transmigrator, is the owner of a bookstore in another world.

This shortest of all New Testament gospels is likely the first to have been written, yet it often tells of Jesus’ ministry in more detail than either Matthew or Luke. It recounts what Jesus did in a vivid style, where one incident follows directly upon another. In this almost breathless narrative, Mark stresses Jesus’ message about the kingdom of God now breaking into human life as good news and Jesus himself as the gospel of God. Jesus is the Son whom God has sent to rescue humanity by serving and by sacrificing his life. The opening verse about good news in Mark serves as a title for the entire book. The action begins with the appearance of John the Baptist, a messenger of God attested by scripture. But John points to a mightier one, Jesus, at whose baptism God speaks from heaven, declaring Jesus his Son. The Spirit descends upon Jesus, who eventually, it is promised, will baptize “with the holy Spirit.” This presentation of who Jesus really is, rounded out with a brief reference to the temptation of Jesus and how Satan’s attack fails. Jesus as Son of God will be victorious, a point to be remembered as one reads of Jesus’ death and the enigmatic ending to Mark’s Gospel. The key verses at Mark which are programmatic, summarize what Jesus proclaims as gospel: fulfillment, the nearness of the kingdom, and therefore the need for repentance and for faith. After the call of the first four disciples, all fishermen we see Jesus engaged in teaching, preaching, and healing, and exorcising demons. The content of Jesus’ teaching is only rarely stated, and then chiefly in parables about the kingdom. His cures, especially on the sabbath; his claim, like God, to forgive sins; his table fellowship with tax collectors and sinners; and the statement that his followers need not now fast but should rejoice while Jesus is present, all stir up opposition that will lead to Jesus’ death. Jesus’ teaching in exalts the word of God over “the tradition of the elders” and sees defilement as a matter of the heart, not of unclean foods. Yet opposition mounts. Scribes charge that Jesus is possessed by Beelzebul. His relatives think him “out of his mind”. Jesus’ kinship is with those who do the will of God, in a new eschatological family, not even with mother, brothers, or sisters by blood ties. But all too often his own disciples do not understand Jesus. The fate of John the Baptist hints ominously at Jesus’ own passion. Momentarily he is glimpsed in his true identity when he is transfigured before three of the disciples, but by and large Jesus is depicted in Mark as moving obediently along the way to his cross in Jerusalem. Occasionally there are miracles, the only such account in Jerusalem), sometimes teachings, but the greatest concern is with discipleship. For the disciples do not grasp the mystery being revealed. One of them will betray him, Judas; one will deny him, Peter; all eleven men will desert Jesus. The Gospel of Mark ends in the most ancient manuscripts with an abrupt scene at Jesus’ tomb, which the women find empty. His own prophecy of Mk is reiterated, that Jesus goes before the disciples into Galilee; “there you will see him.” These words may imply resurrection appearances there, or Jesus’ parousia there, or the start of Christian mission, or a return to the roots depicted in Galilee. Mark’s Gospel is even more oriented to christology. Jesus is the Son of God. He is the Messiah, the anointed king of Davidic descent, the Greek for which, Christos, has, by the time Mark wrote, become in effect a proper name. Jesus is also seen as Son of Man, a term used in Mark not simply as a substitute for “I” or for humanity in general or with reference to a mighty figure who is to come, but also in connection with Jesus’ predestined, necessary path of suffering and vindication.