The purpose of this study is to investigate whether and how the Church of Sweden relates to replacement theology and religious meetings and how such an approach is compatible with Lutheran theology, which is the theological foundation for the Church of Sweden. The main question that is asked is whether Lutheran theology is compatible with the church's view of supersessionism/replacement theology and religious meetings today? Is it a conversion that Paul undergoes or is it a calling he receives from Christ on the road to Damascus? The interpretation of that event is important for the interpretation of how Paul relates to the Law - Torah - and what comes out of it. The Lutheran interpretation led to the dogma Sola Fide, which in turn laid the foundation for replacement theology. In short, it means that the path to salvation can only be reached through faith in Jesus Christ, not through the Law and legal deeds. The path to salvation is only through the New Covenant, Christianity, while the Old Covenant, Judaism, has played out its role in salvation. Lutheran theology is the theological foundation for the Church of Sweden, which is why replacement theology came to be one of the cornerstones of the Church of Sweden's theology well into the 20th century. This is a pure literature study and all material from the Church of Sweden can be found on its website. The study uses a comparative method to investigate whether and how different exegetical interpretations and reasoning can result in varying views of "the other". These main features of the different perspectives within Pauline research are presented, compared and analyzed. With this as a background, the Church of Sweden's approach to replacement theology, religious dialogue and the encounter with "the other" is also presented, compared and analyzed. The results of this essay indicate that the Lutheran dogma - Sola Fide - which is a cornerstone of the Church of Sweden's theology, does not really go together with the approaches that the Church of Sweden has developed in the documents I have studied. Theology and diapraxis do not seem to go together. The arguments against replacement theology that the Church of Sweden puts forward in the documents I have examined still contain some form of replacement theology. Certainly a soft, polished and polite one, but nevertheless, a replacement theology. It is of utmost importance that the work of the Church of Sweden rests on a well-thought-out and harmonious theology in its work with parishioners and in the encounter with “the other”, not least because an open and curious religious dialogue is of great importance in today's multicultural and multi-religious society.