"JFK and Sam" is a tale of two murders. The first occurred in Dallas in 1963 and the second in Illinois in 1975. The first was ordered by Sam Giancana to avenge his betrayal by the Kennedys. Giancana had assured JFK's win in Illinois with the understanding that the new administration would go easy on the Chicago mob. Instead, Bobby Kennedy stepped up prosecutions. The second assassination was carried out by the CIA and the mob to prevent Giancana from testifying before the Church Committee hearings regarding his role in the CIA's plot to kill Fidel Castro. The irony is that both men were assassinated because of their relationship to each other and events that transpired from that relationship. "JFK and Sam" is unique from other books on the Kennedy assassination. Written by an insider with access to key figures, it names the assassins and traces the assassination team's movements in 1963. The first shot came from the Dal-Tex building (adjacent to the book depository) and struck Kennedy in the back of the neck. The second came from Giancana's driver who fired a CIA prototype handgun with a telescope (called a "fireball") from the grassy knoll, using a frangible bullet, which explains why there was such a massive wound to Kennedy's head. Lee Harvey Oswald was the fall guy and did not fire a weapon.

In Biblical Psychotherapy, Kalman J. Kaplan and Paul Cantz offer a new approach to suicide prevention based on biblical narratives that is designed to overcome the suicidogenic patterns in Greek and Roman stories implicit in modern mental health. More than sixteen suicides and self-mutilations emerge in the twenty-six surviving tragedies of Sophocles and Euripides and countless others occurred in Greek and Roman lives. In contrast, only six suicides are found in the Hebrew Scriptures, in addition to a number of suicide-prevention narratives. Kaplan and Cantz reclaim life-enhancing biblical narratives as alternatives to matched suicidal stories in Greek and Roman society with regard to seven evidence-based risk factors. These biblical narratives are employed to treat fourteen patients fitting into the outlined Graeco-Roman suicidal syndromes and to provide an in-depth positive psychology aimed at promoting life rather than simply preventing suicide.