Holocaust, Mysticism, and Liberation After the Death of God: The Significance of Dorothee Soelle
Contribution to Book
I was on sabbatical when I started writing this chapter, which meant that casual conversations about my work focused on research instead of teaching. Each time someone asked what was keeping me busy, I said that I was writing about the death of God. What resulted was a small informal survey of general opinion about God's death. To my surprise, I discovered that a common response was amusement. When did God die? According to whom? To most people it is obvious that there are countless believers in God, nations praying to God, and conflicts sanctioned by God. Feeling somewhat defensive, I would explain that my work studies the repercussions of the much-publicized death of God movement from the 1960s. But to show that the movement is still relevant, I would mention that the death of God has generated new understandings of God, rather than disbelief. That response led to raised eyebrows, as if the pronounced "death" was merely academic sleight of hand. After a few minutes, these friendly exchanges would drift to more interesting topics such as my new baby.
Daniel J. Peterson, G. Michael Zbaraschuk
State University of New York Press
Pinnock, S. K. (2014). Holocaust, mysticism, and liberation after the death of God: The significance of Dorothee Soelle. In D. J. Peterson & G. M. Zbaraschuk (Eds.), Resurrecting the death of God: The origins, influence, and return of radical theology (pp. 83-102). Albany: State University of New York Press.
Resurrecting the Death of God: The Origins, Influence, and Return of Radical Theology