b'that the classical idea of Gods apatheia cannot be fully reconciled with the Jewish and Christian experience of God. In the prophets and in the story of Jesus, both the Jewish and Christian traditions insist that God suff ers with and does not stand apart from the oppressed. Post-Holocaust theologies like that of Moltmann serve to recall such powerful traditions. The Christian experience builds on the message and promise of the prophets in continuity with thecovenant of Israel, but Christians also fi nd themselves in a new God-situation as a result of their experience of Christ. In the cross of Christ, Christians fi nd their own inescapable suff ering as it exists in God. So if humans form themselves and their societies based on their image of God, a revised image of God then creates a diff erent kind of society, one not built on progress, success, and action, but on fellow-suff ering, sympathy, and radical patience. In such a theology, God cannot be the God of the establishment, whether church, government, or dominant social class. God must be identifi ed with what and who are marginal; the suff ering of the marginal is to be recognized as the suff ering of God and as something to be embraced. In the end, what emerges is something like Lonergans law of the cross.14 AspireVolume 1//Winter 2020 Subscribe today!smp.org/aspire'