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“If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”
― Anonymous, The Holy Bible: King James Version

“In Luke's Gospel, Jesus is never unkind to the weak. He treats Martha with humiliating honesty, just as he would treat the male disciples.”
― Kate Cooper, Band of Angels: The Forgotten World of Early Christian Women

“As you can see, the way Peter describes Jesus and the salvation he brings corresponds with the views that we found in the Gospel according to Luke. Jesus' death does not bring an atonement (contrast Mark's Gospel). It is a miscarriage of justice. Nor does Jesus' resurrection, in itself, bring salvation. It instead demonstrates Jesus' vindication by God. How then do Jesus' death and resurrection affect a person's standing before God, according to this evangelistic speech in Acts? When people recognize how maliciously Jesus was treated, they realize their own guilt before God—even if they were not present at Jesus' trial. They have committed sins, and the death of Jesus is a symbol of the worst sin imaginable, the execution of the prophet chosen by God. The news of Jesus' death and vindication drives people to their knees in repentance. When they turn from their sins and join the community of Christian believers (through baptism), they are forgiven and granted salvation.

Thus salvation for Luke does not come through the death of Jesus per se; it comes through repentance and the forgiveness of sins.”
― Bart D. Ehrman, The New Testament. A Historical Introduction to the Early Christian Writings. Second Edition

“Luke has interspersed with an account of the nativity of John the Baptist (no doubt obtained from the rival sect of John) a parallel nativity of Jesus built on John's model. Not that Luke himself was the one who composed it; it, too, was most likely pre-Lukan material. [...] Though Luke used prior sources, probably in Aramaic, for the nativities of John and Jesus, it appears he himself contributed bits of connective text to bring the two parallel stories into a particular relationship so that John should be subordinated to Jesus, whom Luke makes Jesus' elder cousin. This original, redactional material is Luke 1:36, 39-45, 56. It consists of a visit of Mary to her cousin Elizabeth, whereupon the fetus John, already in possession of clairvoyant gifts, leaps in the womb to acknowledge the greater glory of the messianic zygote. All this is blatantly legendary, or there is no such thing as a legend. Luke probably got the idea from Gen. 25:22, where according to the Greek translation of the Old Testament, the Septuagint, Rebecca is painfully pregnant with twins. [...] In this way Luke tries to harmonize the competing traditions of Jesus and John, whose cousinhood is no doubt his own invention.”
― Robert M. Price, The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?