Gideon Hausner, Israel’s Attorney General and the chief prosecutor, in the trial of Eichmann, the Nazi Perpetrator said in 1961: “When I stand before you here, judges of Israel, in this court, to accuse Adolph Eichmann, I do not stand alone. With me at this moment stand six million prosecutors. But alas, they cannot rise to level the finger of accusation in the direction of the glass dock and cry out J’accuse against the man who sits there. For their ashes are piled in the hills of Auschwitz and the fields of Treblinka … Their graves are scattered throughout the length and breadth of Europe. Their blood cries to Heaven, but their voice cannot be heard. Thus it falls to me to be their mouthpiece and to deliver the awesome indictment in their name.”

It was a story of ‘Eye for eye, and tooth for tooth’ (Mt. 5:38). He who refused to give a space on this earth to live for the Jews was denied the same. But the story of the Cross reveals God’s epiphany. In the Son crucified remains a ‘universal wound’ on behalf of all unnamed sufferers. Does Jesus in His suffering speak only on the human nature? Son of God, but allowing Himself to be annihilated, does He not turn the divine itself to nothing? Is the suffering to death only due to Christ’s humanity, or does it affect the very nature of His divinity? After the Last Supper, and right before the Passion, doesn’t Christ tell Philip: “He that hath seen me hath seen the Father”?

It calls to a critique of the God-image for under the cross ‘Stabat Mater’ crying. Augustine wrote that God is not only father but mother. The solitude of the cross has not been haunted by this cry and this silence! Suffering is shareable: this is the way in which Christianity has affected a revolution in the approach to suffering. Shareable, first of all, between humans and Christ, who confers upon it extraordinary dignity, at the interface of the human and the divine. Consequently shareable among human beings themselves, who only allow themselves to look for a way to relieve it on the condition that they can look it in the face, give it a name, and interpret it. ‘Thou shall not kill’ remains an absolute imperative, sacralising life. What is sacred in life is not life but the justice of life. The call of justice is the call of God.

Christianity brings to consciousness the essential internal drama of each person’s becoming. Christians can recognize God as an internal need. The redemption in these terms is comprehended as God who is intrinsic to history, who in Christ suffers with us. History is challenged by justice and suffering. The Cross became the meta-image of the Father. Opposition between God and human nature, and God and history, the heart of Christian symbolism, is the Cross. The Christian idea of atonement makes God’s reconciliation with human history central. Christians have to identify with those who are outside the visible community.

In the name of justice and call of God we have to overturn totalitarian massification by describing the destruction of the psychic space of humans under totalitarian regimes. Proof of which may be found in the fact of political movements which let lose their power with their fanatical supporters immediately stop believing in a section of citizens, taking them as foreigner without a right to live here. The notion of the ‘Heimat’ authentic homeland with un-alienated social relationship is pivotal. The radical distance between the God of ‘grace’ and the ‘profane’ world was the basis of the refusal of a hostile culture in one’s own country. The very symbol of cross of the Christian identity suffers historical betrayal when there is a failure to unmask the perversion of homeland of communion and fellowship. Crucified Christ is the cultural critique of ethnic fascism, refusing to bow before the mighty and stands between heaven and earth with a place to lay His head. There is a new spatial re-articulation of ‘home’ in terms of the Kingdom of God, which is the Father’s active presence in human history, which inevitably calls for ‘cultural mourning’ for the lost Father, for the lose of justice. What is to be mourned is a similar experience of precipitous uprootedness in the name of development from common culture and from the moral and psychological supports which such a culture confers. God is love, which fusion with god is more Semiotic than symbolic, repairs the wounds of narcissus. Narcissistic wound or reversed hatred conditions access to human language, which begins in mourning. Mourning is the act of humans in the face of injustice and inhumanity.