It has been the fate of many books on John to be left unfinished, for its interpretation naturally forms the crowning of a lifetime. I have myself been intending to write a book on the Fourth Gospel since the 'fifties, before I broke off (reluctantly) to be Bishop of Woolwich, though I am grateful now that I did not produce it prematurely at that time. It means however that I shall be compelled to refer to and often recapitulate material directly or indirectly related to the Johannine literature, which I have written over the years (some of it indeed while I was bishop). Many scholars in fact, if not most now, think that the author of the Gospel himself never lived to finish it and have seen the work as the product of numerous hands and redactors. As will become clear, I prefer to believe that the ancient testimony of the church is correct that John wrote it 'while still in the body' and that its roughnesses, self-corrections and failures of connection, real or imagined, are the result of its not having been smoothly or finally edited. If so I am in good company. At any rate who could wish for a better last testimony from his friends than that 'his witness is true' (John 21.24)? In other words, he got it right--historically and theologically. --from the Introduction At the time of his death in December 1983, John Robinson had completed the text of the book on which his 1984 Bampton lectures were to be based, so that it is possible to see the full details of his extremely controversial argument that the Gospel of John was the first Gospel to be written. Dr. Robinson himself once described the dawning of his conviction that this was the case as a 'Damascus Road experience', and his presentation of the evidence is made with all the customary vigor with which he would argue for something in which he deeply believed. The objections which need to be overcome to stand on its head what has long been one of the fundamental assumptions of New Testament scholarship are substantial, but here once again Dr. Robinson shows that so much of what is taken as established fact in that area is no more than preference and presumption. Certainly he will provoke rethinking on a whole series of topics, from the chronology of Jesus' ministry to the nature of his teaching. As The Listener said of the equally controversial Redating the New Testament: The greatest pleasure Dr. Robinson gives is purely intellectual. His book is a prodigious virtuoso exercise in inductive reasoning and an object lesson in the nature of historical argument and historical knowledge. This sequel equals, if not excels, its predecessor in those respects and is a fitting tribute to a brilliant New Testament scholar. The manuscript was prepared for publication by Dr. Chip Coakley, Dr Robinson's pupil, now Lecturer in Religious Studies in the University of Lancaster.

On first publication in the 1960s, "Honest to God" did more than instigate a passionate debate about the nature of Christian belief in a secular revolution. It epitomised the revolutionary mood of the era and articulated the anxieties of a generation.

John Edward Robinson was a 56-year-old grandfather from rural Kansas. An entrepreneur and Eagle Scout, he was even honored as "Man of the Year" at a Kansas City charity. To some of the women he met on the Internet, he was known as Slavemaster--a sexual deviate with a taste for sadomasochistic rituals of extreme domination and torture ... even killing. Masquerading as a philanthropist, he promised women money and adventure. For fifteen years, he trawled the Web, snaring unsuspecting women. They were never seen again. But in the summer of 2000, the decomposed remains of two women were discovered in barrels on Robinson's farm, and three other bodies were found in storage units. Yet the depths of Robinson's bloodlust didn't end there. For authorities, the unspeakable criminal trail of Slavemaster was just beginning... Depraved is a true story of sadistic murder in the Heartland, told by true crime master John Glatt.

Its mysterious symbols and rituals had been used in secret for centuries before Freemasonry revealed itself in 1717. But where had this powerful organization come from and why had Freemasonry been attacked by the Roman Catholic Church? Robinson answers those questions and more.

John Edward Robinson was a 56-year-old grandfather from rural Kansas. An entrepreneur and Eagle Scout, he was even honored as 'Man of the Year" at a Kansas City charity. To some of the women he met on the Internet, he was known as Slavemaster--a sexual deviate with a taste for sadomasochistic rituals of extreme domination and torture ... even killing. Masquerading as a philanthropist, he promised women money and adventure. For fifteen years, he trawled the Web, snaring unsuspecting women. They were never seen again. But in the summer of 2000, the decomposed remains of two women were discovered in barrels on Robinson's farm, and three other bodies were found in storage units. Yet the depths of Robinson's bloodlust didn't end there. For authorities, the unspeakable criminal trail of Slavemaster was just beginning... Internet Slave Master is a true story of sadistic murder in the Heartland, told by true crime master John Glatt.

Is it possible that Americans have more free time than they did thirty years ago? While few may believe it, research based on careful records of how we actually spend our time shows that we average more than an hour more free time per day than in the 1960s. Time-use experts John P. Robinson and Geoffrey Godbey received national attention when their controversial findings were first published in 1997. Now the book is updated, with a new chapter that includes results of the 1995&–1997 data from the Americans' Use of Time Project. &“Time for Life, an outstanding work of scholarship that manages to be highly readable, demands the attention of everyone interested in what&’s happening in today&’s society.&” &—Edward Cornish, The Futurist &“Time for Life . . . is excellent fodder for lively classroom discussions, not only about family time use, but about the ontological and epistemological assumptions in the prevailing post-positivist paradigm of family science.&” &—Alan J. Hawkins and Jeffrey Hill, Journal of Marriage and the Family &“Regardless of where you stand on this issue, Robinson and Godbey's arguments and data make for very interesting reading and open a cultural window on American society. . . . This is a piece of scholarship that should be read and its conclusions contemplated by people well outside the readership of this journal. . . . Time for Life is good social science research that should appeal to a broad audience.&” &—Journal of Communication

It's a masterpiece...if you're interested in American Masonry and its impact on our country, this book is for you.—Brent Morris, The Scottish Rite Journal