The correction Neville makes to the arrangement of the four gospels, in about twelve lectures (41, 1120, 1175, 1269, 1349, 1351, 1807, 1837, 1890, 1912, 1916, 2270). In Luke the drama ends with resurrection, and in every gospel resurrection is last; that is not so at all - it begins with resurrection. He is careful about whom he is correcting and how: they were not trying to be chronologically exact, they were compiling oral traditions into a narrative, and the order they chose makes sense on this level, where birth comes first and death last and resurrection would follow survival. But that is not the order in God's mystery. You awaken to find yourself entombed, and you did not know you were dead; then you come out, and that is birth - the same night, according to 1351, with the ascension nine months later rather than three days. The consequence is that the sequence of signs in scripture is a sequence of one man's experiences in a fixed order, which is what lets him say he knows what is coming next for anyone it has started in. Peter is the support: we are born anew through the resurrection of Jesus Christ from the dead - born through it, therefore after it. Companion to the motif on Luke as a compiler for Theophilus, which supplies the reason the order was arranged as it was.