They Say Never Mix Business With Pleasure… He's the last man in the world she should even be talking to. But Rachel Kerrigan needs rancher Luke McCloud's help—despite the fact that their families have been feuding for as long as the Hatfields and McCoys. To get back the land the Kerrigans stole from his family generations ago, Luke is more than willing to turn Rachel's unruly horse into a champion. And they both agree it's strictly business. So what if Luke is the most handsome cowboy Rachel's ever seen? Or that the memory of the one kiss they shared years ago haunts her dreams? Luke's trying to get Rachel's horse under control—but the growing feelings between them could prove much harder to rein in!

He's the last man in the world she should even be talking to. But Rachel Kerrigan needs rancher Luke McCloud's help—despite the fact that their families have been feuding for as long as the Hatfields and McCoys. To get back the land the Kerrigans stole from his family generations ago, Luke is more than willing to turn Rachel's unruly horse into a champion. And they both agree it's strictly business. So what if Luke is the hottest cowboy Rachel's ever seen? Or that the memory of the one kiss they shared years ago haunts her dreams? Luke's trying to get Rachel's horse under control—but the rising attraction between them could prove much harder to rein in!

He' s the last man in the world she should even be talking to. But Rachel Kerrigan needs rancher Luke McCloud' s help–despite the fact that their families have been feuding for as long as the Hatfields and McCoys.

The current interest in reading the Gospels as narratives has reclaimed aspects of these texts that historical-critical approaches failed to respect. The richness of these newer readings can, however, disguise their limitations as literary-critical exercises. Developing Hans Frei's concern for theological reading, David Lee reworks the narratology of the Dutch literary theorist Mieke Bal to produce a theological narrative reading practice that formally respects the text as scripture while leaving open the possible meanings that readers may construct for themselves in the act of reading. Lee demonstrates his approach through readings of the Narrator and the characters Jesus and the Demons as aspects of a composite Lukan narrative Christology.

J. Andrew Cowan challenges the popular theory that Luke sought to boost the cultural status of the early Christian movement by emphasising its Jewish roots – associating the new church with an ancient and therefore respected heritage. Cowan instead argues that Luke draws upon the traditions of the Old Testament and its supporting texts as a reassurance to Christians, promising that Jesus' life, his works and the church that follow legitimately provide fulfilment of God's salvific plan. Cowan's argument compares Luke's writings to two near-contemporaries, Dionysius of Halicarnassus and T. Flavius Josephus, both of whom emphasized the ancient heritage of a people with cultural or political aims in view, exploring how the writings of Luke do not reflect the same cultural values or pursue the same ends. Challenging assumptions on Luke's supposed attempts to assuage political concerns, capitalize on antiquity, and present Christianity as an inner-Jewish sect, Cowan counters with arguments for Luke being critical of over-valuing tradition and defining the Jewish people as resistant to God and His messages. Cowan concludes with the argument that the apostle does not strive for legitimisation of the new church by previous cultural standards, but instead provides theological reassurance to Christians that God's plan has been fulfilled, with implications for broader debate.