An epicenter in present-day Pauline scholarship is the issue of the Law. The interpretation of this contentious issue started before Paul's letters and found its way into them by his citing how others perceived of his theology, and in Paul rendering rumors and criticism, and also interacting with them. To this reception-oriented perspective belong also punitive actions taken against Paul by synagogues. As a reception of Paul, Acts is included, leaving a more complex picture than argued by advocates of Paul within Judaism. Thus Karl Olav Sandnes uncovers the first interpretation or reception of Paul's view on Torah. It is limited in its scope, but provides a critical and necessary view on common trends in Pauline scholarship. Paul's decentering of the Torah was considered endangering for morality, for Jews and Gentiles alike. Perceptions of Paul's theology must be accounted for in Pauline studies.

The entire work is divided into three parts. Each part has its accompanying chapters with corresponding introductions and conclusions. It is the incarnation that necessitated the self-emptying and self-abasement of Christ. It is the same mystery that underlies his passion and crucifixion and eventual resurrection. The mystery of incarnation capped with experiential events forms the tap root of this global vision of Christ in the poor. It is central to his theology of the poor, Christ in the poor and the poor in Christ. The incarnation and experiential events furnish the inclination and orientation Vincent’s thought pattern possesses. Such penetration and globalization process concerning the word “incarnate” are in line with the Church’s “permanent need of theological reflection.” The special inclination acts as a veneer that links other aspects. It forms a continuum, permeating and illumining the mystical link of the Vincentian Christ in the poor and the poor in Christ.

This exciting new interpretation of Pauls Letter to the Romans approaches Pauls most famous letter from one of the newest scholarly positions within Pauline Studies: The Radical New Perspective on Paul (also known as Paul within Judaism). As a point of departure, the author takes Pauls self-designation in 11:13 as apostle to the gentiles as so determining for Pauls mission that the audience of the letter is perceived to be exclusively gentile. The study finds confirmation of this reading-strategy in the letters construction of the interlocutor from chapter 2 onwards. Even in 2:17, where Paul describes the interlocutor as someone who calls himself a Jew, it requests to perceive this person as a gentile who presents himself as a Jew and not an ethnic Jew. If the interlocutor is perceived in this way throughout the letter, the dialogue between Paul and the interlocutor can be perceived as a continuous, unified and developing dialogue. In this way, this interpretation of Romans sketches out a position against a more disparate and fragmentary interpretation of Romans.

Draws on St. Paul's letters and other early sources to reveal the apostles' sharply competing ideas about the significance of Jesus and his teachings while demonstrating how St. Paul independently shaped Christianity as it is known today.

Evil in Scripture denotes both suffering and behavior that causes it. Anger often follows suffering. Anger at people is condemned, but anger at God is accepted because biblical faith portrays God as inflicting evil. This faith calls for an understanding of language about God acting and a biblical theodicy revealing God's goodness; both are provided. Portrayals of God as inflicting evil do not deny that, factually, humans inflict it, so the witness about human sin is included. Final chapters offer biblical deliverances from evil.