Heavily influenced by Jurgen Moltmann, Sobrino, furthers Moltmann's position on a crucified and suffering God, and applies the image to his own particular situation. Examining the cross and what it reveals of God is to be honest about the world, recognizing the recurrence of the cross over and over again in human history. Like Moltmann, Sobrino takes the crucifixion as a given element of revelation and works from it without attempting to explain it away. Rather, he examines it in order to see what it reveals about God.

Sobrino like other liberationists connects knowing God with action. In the fight against the forces of sin in this world, God shows that it is necessary to bear sin rather than sublimating it or denying it. In the face of suffering a person must adopt a position in relation to the suffering either through action or omission. Therefore, if God is to be known human persons must involve themselves in the suffering of the world. The wonder of the cross, on the other hand, leads away from peace in that knowledge of God includes action and leaves hearts forever restless, questioned and questioning. Sobrino writes from Latin America, and the presuppositions and cultural situation shape his goals and the direction of his theology. From Sobrino's perspective, theology needs to address questions surrounding the suffering of the poor. The poor receive priority of treatment because "liberation theology's guts are wrenched by the inhumanly poor and cruelly oppressed masses." For Sobrino, theology that does not directly face the "crucified people" in history cannot be adequate. Sobrino gives priority to the Kingdom of God in his analysis, arguing that Jesus' ministry revolved around the proclamation of the Kingdom which brings life for the poor and in which the human community recognizes the value and worth of each member. The good news of the Kingdom becomes real in "liberation from material want" in that the poor need a reality to grasp rather than mere words. Clearly, Sobrino always brings his thought back to the particular historical and cultural situation of the crucified people.

Elements of Sobrino's own history mingle with the excellent theological analysis and ground the work in the stark reality of real suffering. The book is excellent both as a Christology and as an introduction to liberation theology

As a liberal, Dunn does not assume that the Bible is inerrant; for each issue he raises, he proceeds to examine the evidence in detail. But despite his liberal presuppositions, he always employs careful exegesis. He does not make unwarranted leaps from the biblical text to supposed extra-biblical parallels, but closely examines the biblical text in its own light before extending his inquiry cautiously outwards.

It is widely recognized that there is a large conceptual leap between Jesus (as presented in the Gospels) and Paul. Jesus lived as a Jew, in obedience to the Law of Moses, and he restricted his mission to "the lost sheep of the house of Israel" (Mt. 15:24). Paul devoted himself primarily to the conversion of Gentiles. He held that Gentiles could be saved apart from circumcision and other works of the Law, asserting that Christ was "the end of the Law" (Ro. 10:3).

Dunn argues that the conceptual link is not as unbridgable as many scholars assume. Indeed, he argues that Jesus' attitude toward the Law constitutes a bridge to later Christianity. In Dunn's opinion, Paul was merely following Jesus' position to its logical conclusion, responding to issues as they subsequently arose in early Church history in a way that was consistent with Jesus' own stance.

For example, Dunn examines Mark 7 in detail. (There Jesus is reported to have "declared all foods clean".) Dunn does not assume that Mark's report is historical, but weighs the evidence pro and con. He ultimately concludes that Jesus made a somewhat ambiguous statement. Mark interpreted it one way; Matthew interpreted it somewhat differently. It was the ambiguity of Jesus' position which gave rise to subsequent controversy in the Church. Yet Jesus did lay a foundation for the position ultimately expounded by Paul.

Such a brief summary does not do justice to Dunn's approach, however. The value of the book is in its detailed argumentation. In addition to his careful exegesis, Dunn builds on the research of E. P. Sanders on extra-biblical Jewish literature -- though Dunn reaches different conclusions than those of Sanders. At various points, Dunn explores the intertestamental history recorded in 1 and 2 Maccabees, he discusses "Jesus, the Pharisees, and sinners" -- in direct response to Sanders -- and he talks about the Hellenists (see Acts 6:1ff.) as a historical bridge between Jesus and Paul. He also attempts to unravel controversies in the early Church -- notably that between Paul, Barnabas, Peter and James (see Gal. 2).

The net effect is to set Jesus in a broad historical context: Dunn reaches back to critical intertestamental events, carefully considers Jesus' position vis-a-vis the Pharisees, and proceeds forward through the Hellenists to Paul and other early Christian leaders. The broad sweep of the argument is, to my mind, quite persuasive.

The book is not a light read! It consists of a series of articles on individual New Testament texts. Dunn wrote the articles as part of his research for a commentary on Romans (since published in the Word Biblical Commentary series). Each article was published in a theological journal, thus each chapter of this book has been submitted to scholarly review. In compiling the book, Dunn has added a brief appendix to each chapter, in which he responds to the scholarly critique of each original article. Given the detailed nature of the argumentation, and the scholarly audience to which the articles were originally directed, readers may find it a difficult read. It is not necessary to read Greek in order to make sense of the book, however.

The first few chapters of the book focus on the Gospel of Mark; the remainder of the book examines passages critical to the interpretation of Paul's letter to the Galatians.

To a scientific mind, there is no such thing as "the last word" on any given subject. Other scholars vigorously dissent from Dunn's conclusions. But for Christians who are troubled by the radical scepticism of many scholars, Dunn demonstrates that conservative conclusions can be defended in a responsible manner.

Having just completed one of the bloodiest centuries the world has ever seen, Pope John Paul II is trying to tell us something. These stories are examples of his vision for the Church. They provide inspiration that he knows we will need as we face the century ahead of us. Furthermore, the stories prove that anyone can become a Saint -our friends, neighbors, co-workers, children, and maybe even ourselves.