The first recorded use of the term (or its cognates in other languages) is in the New Testament, in Acts 11:26, after Barnabas brought Saul (Paul) to Antioch where they taught the disciples for about a year, the text says: "[...] the disciples were called Christians first in Antioch." The second mention of the term follows in Acts 26:28, where Herod Agrippa II replied to Paul the Apostle, "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." The third and final New Testament reference to the term is in 1 Peter 4:16, which exhorts believers: "Yet if [any man suffer] as a Christian, let him not be ashamed; but let him glorify God on this behalf."
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): Where was the fourth and final mention of the term?
Ah, so.. unanswerable

In 1565, the powerful Rinbung princes were overthrown by one of their own ministers, Karma Tseten who styled himself as the Tsangpa, "the one of Tsang", and established his base of power at Shigatse. The second successor of this first Tsang king, Karma Phuntsok Namgyal, took control of the whole of Central Tibet (Ü-Tsang), reigning from 1611–1621. Despite this, the leaders of Lhasa still claimed their allegiance to the Phagmodru as well as the Gelug, while the Ü-Tsang king allied with the Karmapa. Tensions rose between the nationalistic Ü-Tsang ruler and the Mongols who safeguarded their Mongol Dalai Lama in Lhasa. The fourth Dalai Lama refused to give an audience to the Ü-Tsang king, which sparked a conflict as the latter began assaulting Gelug monasteries. Chen writes of the speculation over the fourth Dalai Lama's mysterious death and the plot of the Ü-Tsang king to have him murdered for "cursing" him with illness, although Chen writes that the murder was most likely the result of a feudal power struggle. In 1618, only two years after Yonten Gyatso died, the Gelug and the Karma Kargyu went to war, the Karma Kargyu supported by the secular Ü-Tsang king. The Ü-Tsang ruler had a large number of Gelugpa lamas killed, occupied their monasteries at Drepung and Sera, and outlawed any attempts to find another Dalai Lama. In 1621, the Ü-Tsang king died and was succeeded by his young son Karma Tenkyong, an event which stymied the war effort as the latter accepted the six-year-old Lozang Gyatso as the new Dalai Lama. Despite the new Dalai Lama's diplomatic efforts to maintain friendly relations with the new Ü-Tsang ruler, Sonam Rapten (1595–1657), the Dalai Lama's chief steward and treasurer at Drepung, made efforts to overthrow the Ü-Tsang king, which led to another conflict. In 1633, the Gelugpas and several thousand Mongol adherents defeated the Ü-Tsang king's troops near Lhasa before a peaceful negotiation was settled. Goldstein writes that in this the "Mongols were again playing a significant role in Tibetan affairs, this time as the military arm of the Dalai Lama."
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): When were the Rinbung princes overthrown?
Ah, so.. 1565

Families and households were still largely independent economically, and the household was probably the center of life. However, excavations in Central Europe have revealed that early Neolithic Linear Ceramic cultures ("Linearbandkeramik") were building large arrangements of circular ditches between 4800 BC and 4600 BC. These structures (and their later counterparts such as causewayed enclosures, burial mounds, and henge) required considerable time and labour to construct, which suggests that some influential individuals were able to organise and direct human labour — though non-hierarchical and voluntary work remain possibilities.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): What did the individuals later involve into?
Ah, so..
unanswerable