The externalization of love, its having become universal, reconfi gures the project of justice and law. No longer would justice or law necessitate the presence of citizens and the structure of contestable decisions. Equally, the universalization of love brings with it a radically different conception of law. Law is literalized – i.e. equated with statute – while breaking what would have been an assumed relation that law had to life. Contemporaneous with this move is that conventions (norms) could then become enforceable by law, an eventuality that is itself only possible because law will have been identifi ed with statute and a relation between norms and law taken to be unexceptional. The triumph of love has a number of different forms. In this context, it is to be understood as the means by which Paul in a range of his writings within the Christian Bible repositions and characterizes Judaism such that the latter is suspended in the name of love.1 The repositioning and the suspension are present simultaneously. In part, they form a fundamental aspect of the project of his Letters. The writings do not envisage the overcoming of Judaism. More signifi cantly they stage its suspension. The suspension of Judaism involves two interrelated elements. In the fi rst instance, it involves a literalization of ‘law’ (nomos) and then, second, the suspension of that law – a suspension that depends upon the process of literalization. Paul’s transformation of the law is the end point of the project that concerns the relationship between place, commonality and justice and the way that it confi gures and reconfi gures the status of the law. 2 Tracing this complex of relations, relations set in play by measure’s inevitability, is the task of the essays presented here.