Does neuroscience show that all our ideas about law and ethics are false? David Opderbeck answers this question with a broad and deep survey of the relationship between theology, science, and ethics. He proposes that Christian theology, which narrates the humanity and divinity of Christ, in conversation with the new Aristotelianism in the philosophy of science, provides a path through secular and religious fundamentalisms alike.

Commonly understood as the first theologian of the Christian faith, Paul set forth the categories by which we describe our relationship with Christ. Did he understand the new covenant Jesus announced at the Last Supper primarily as a replacement of the old Mosaic covenant God made with Israel, or as a renewal and completion of the old? Jason Meyer surveys the various differences that have been argued between the two covenants in The End of the Law, carefully and inductively perfoming a semantic, grammatical, and contextual analysis of all the Pauline texts dealing with covenant concepts. Book seven of the New American Commentary Studies in Bible & Theology series, an extension of the long-respected New American Commentary.

By Robbert A. Veen. An analysis of Paul's letters to the Galatians and Romans shows that even to him, the Mosaic Law is an essential part of the social ethics of early Christianity. A sequel to Fulfillment of the Law.

In this close textual analysis Badenas uses the term 'telos' as his starting point to delve into a closer examination of the Greek-speaking ancient world. The study divides into three key sections: a history of exegesis, a lexical study of telos, and an exegetical study of Rom 10:4. This final part enables an in-depth analysis of the place and role of Rom 10:4 within Romans 9:11, and, in turn, of Romans 9:11 within Paul's argument more generally. In so doing, Badenas is able to offer a more informed judgement of the use of the statement 'Christ is the end of the law,' contributing insightfully to an abundance of material which proclaims the statement without acknowledgement of its greater context.

The End of the Law pursues further the ethical theories developed in the author's earlier books, such as Morals as Founded on Natural Law (1987) or The Recovery of Purpose (1993). Here he focuses more intensively upon the foundation of any deontological motive of duty upon a teleological substructure. All law is for an end, and moral reality is grounded exclusively in the exigences of a dynamic human reality. There is no separate moral reality or "universe of value". This is the attitude the author calls moralism, which he exposes in authors such as Kant and R.M. Hare, with their "anti-ontological stance". At the same time, he is careful to distance himself from utilitarianism, as replacing the common good with the aggregate good. For the author, and the Aristotelian Thomist tradition he draws upon, the ends of actions specify them morally, unlike extrinsically succeeding results.