Did Luke interview eyewitnesses to write his Gospel? Living Footnotes in the Gospel of Luke provides a careful, thorough examination of Luke’s claims (Luke 1:1–4), demonstrating that he not only claims to use living sources but also did so. It builds a corroborative evidence case towards this end, not merely by accumulating unrelated strands of evidence, but by showing the interconnectedness of independent lines of subtle clues in Luke’s text. These historically rich, unintentional features weave together to generate a robust impression upon the reader: Luke not only relied on living informants but in fact sifted his sources in preference of eyewitness testimony.

Is God really for us? It has been said that no person ever rises above their view of God. Whom we worship, what we worship, is irrevocably tied to who we become. Worship predicts identity. Without a new vision of God there can be no new vision of hope. In the middle of Luke's Gospel, in chapter 15, are three of Jesus's most treasured parables. They are the "holy, holy, holy" of Luke's Gospel. The parable of the lost sheep, the parable of the lost coin, and the parable of the lost son(s)" are more than earthly stories with heavenly meanings. They are images of theological revolution. For People Like Us is not merely a commentary on these parables; it is a study that captures a fresh vision of what God is like. This vision not only influences our reading of Luke 15, but our reading of this text, in turn, influences our theology. Once we appreciate this, we find that God, the creator of innumerable stars, is not merely for us. It is his honor to be so.

Did Luke interview eyewitnesses to write his Gospel? Living Footnotes in the Gospel of Luke provides a careful, thorough examination of Luke’s claims (Luke 1:1–4), demonstrating that he not only claims to use living sources but also did so. It builds a corroborative evidence case towards this end, not merely by accumulating unrelated strands of evidence, but by showing the interconnectedness of independent lines of subtle clues in Luke’s text. These historically rich, unintentional features weave together to generate a robust impression upon the reader: Luke not only relied on living informants but in fact sifted his sources in preference of eyewitness testimony.

The Christ Is Dead, Long Live the Christ: A Philotheologic Prayer, a Hermeneutics of Healing is a call for renewal and reinvention. Following a brief examination of the historical Jesus (Yeshua, using his actual Aramaic/Hebrew name), the book moves into a phenomenological study of the image, idea, and the place of both in our felt experiences. Looking closer at what we think were the actual words of this wandering sage, the picture we arrive at is one that will surprise, possibly unsettle. Moved out of our traditional comfort zones, we find the need to question what we have been told were Yeshua's teachings, compelling us to further rethink messages on the afterlife, human finitude, so-called atonement theologies, and above all the "kingdom of God." Whatever this vision was--and might yet be--it seems central to Yeshua's efforts, and so we finally weigh these "kingdom" facets against a broader ideascape, offering suggestions for how a Yeshuan "kingdom" project situated within the panoply of a widely comprehended Judaic way-of-being might yield fresh life to we who find worth in the utterances and what they point towards, to we who wonder about a more human(e) world.

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