At the deepest level, what led to the development of a political theology in those years was shock over the failure of the churches and the theologians in the face of the German crimes against humanity, symbolized by the name Auschwitz, a name that can never be blotted out. Why that appalling Christian silence? Had the bourgeois privatization of religion secularized the politics of our country so far that they fell into this abyss? Did conscious or unconscious anti-Semitism keep the Christians silent when the Jews were taken away? Was the misinterpreted Lutheran two-kingdoms doctrine responsible: "Christ for the soul--Hitler for the people?" As can be seen from our publications, talk about "God in our own time" became talk about God "after Auschwitz." . . . For me, what followed was a turn to a political theology of the cross." (p. 156).
The political and military East-West conflict ended in 1989, but its place was taken by the globalization of the economy and the total marketing of everything and every relationship. Whereas once politics regulated the economy, today politics are regulated by the economy, for this has become trans-national whereas politics are still persistently national. (pp. 157-158)
Theology "with its face turned towards the World" must therefore also become an economic and ecological theology if it wishes to take on the forces of our time. (p, 158).