b'Revelation is not to be understood as aoppression that they create. This apathy is supernatural incursion into the natural world;poignantly reflected in the scene from Elie rather, revelation is a promise about theWiesels Night in which three prisoners are future, experienced and anticipated in thehanged for attempting to escape from a Nazi here and now. God becomes known, indeedinternment camp. One of the condemned becomes God, within history. In his bookprisoners, a small boy, dies slowly as the other The Crucified God, Moltmann begins withprisoners are forced to watch. As the prisoners the bold truism that the concept of God isfile past, someone asks, Where is God? determinative for a given culture, society, and individual. If humans are cruel and vindictive, their god tends to be cruel and vindictive. Without a revolution in the concept of God . . . there can be no revolutionary faith. Without Gods liberation from idolatrous images produced by anxiety and hubris, there will be no liberating theology. ManMoltmann responds that, in the context of always unfolds his humanityWiesels story, we can only talk about Gods presence in the person of the youth hanging in relation to the divinity of hisfrom the gallows. In other words, God is God, and experiences himselfpresent as the suffering one. Such a notion in relation to what appears todeeply disturbs the Western concept of the him as the highest being. 1 apatheia, or impassibility, of God since it serves to reinforce the relationship between Gods freedom and Gods love. Traditionally, The modern God is a God of apathy, andChristian theology accepted a concept of the modern human is the apathetic personlove that demands absolute freedom: True of success. Faith in the apathetic God leadslove arises out of freedom from self-seeking to the ethics of mans liberation from needand anxiety, and because it loves sine ira et and drive, and to dominion over body andstudio [without passion or prejudice], one nature. 2The result of this apathy is carelessnessunderstood apathy as the presupposition about ones actions and the suffering andfor agape [love]. 3Moltmann argues ARTICLE 13'