Death and Dying for the Non-Religious is a guide to end-of-life care for those who no longer identify with traditional religious paths. The author's experience working in hospice revealed that many who have left faith communities often have no clear way to imagine the end of life, fearing that dying requires believing in an afterlife, heaven, hell, etc. Well, it doesn't. 

If you want to believe you're going to meet Jesus and the saints, you can do that, and if you want to believe your body will simply decompose and become an amazing tree, you can do that too. 

This book offers a compassionate framework for approaching life’s final chapter with clarity, dignity, and the freedom to choose how one’s story is completed. 

When it comes to end-of-life there are no wrong beliefs, only unhealthy ones.

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Liberated Life Commentaries help you reclaim Scripture from narratives of fear, violence, and spiritual coercion, grounding its deeper truth in Peace, Freedom, and Love. These books will help you engage with those who confidently profess to have the truth because "The Bible says..." - whatever. 

The Bible contains many voices, and no single person or institution has the authority to close its meaning for everyone else. Interpretations that produce hatred and exclusion need to be questioned. 

For generations, LGBTQ+ persons and women have been especially harmed in this respect. These commentaries invite ending those cycles of abuse. Arranged according to the colours of the rainbow, each one is written for enlightenment and empowerment and to return authority to the individual. They will help readers stand in the fullness of their own sacred truth as they understand this. 

You can believe in God, love the Bible, and not be an arsehole. 

Don't be an arsehole!

A Biblical Case for Religious Pluralism is one of the Paths of Faith and emerged naturally from writing the series of Liberated Life Bible Commentaries. Sitting with the texts of Genesis, Luke, Acts, Romans, and Revelation, a recurring movement within each narrative is evident. 

Beneath the complexity, and at times the cultural particularity of each book, there is a steady trajectory toward peaceable coexistence. In Hebrew, this is expressed in the word shalom - communal life oriented toward the flourishing and well-being of all. 

This leads to an unavoidable question: if we are called to live in peace with all, how does this shape our understanding of religious belief? It is from here that a biblical case for religious pluralism is made. 

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