Der verborgene Gott in der Theologie Werner Elerts

The re-formulation of conflicts, it has been claimed, is an important step towards reaching reconciliation in countries torn by conflicts. In this article I shall discuss reconciliation on the basis of my analysis of the nationalist theology of Sr. Pinochet and the alternative theological canons of people living in poverty in post-dictatorial Chile.1 1. Lene Sj?rup, Pinochets gud – og de fattiges teologiske modstand (K?benhavn: Museum Tusculanum, 2008); Lene Sj?rup, “Pinochets stedfortrædende lidelse og forsoning,” in Vendepunkter: Religion mellem konflikt og forsoning (ed. Lene Sj?rup; Odense: Syddansk Universitetsforlag, 2007); Lene Sj?rup, ”Pinochet as protector of and martyr for Christianity in Chile,” Nordic Journal of Religion and Society 19/2 (2006), 43-55. Reconciliation in the classical theological sense, my analysis indicates, is in itself part of these canons and therefore also of national conflicts. Religion does, however, play a major global, national, local and individual role in conflict resolution. This, I argue, indicates that there is more to conflict resolution than different canons of reconciliation. Conflicts are perceived as not only rupturing horizontal relationships between humans, but also vertical relationships with the divine. Conflict resolution, therefore, also involves the reparation of this relation. This paper discusses, using Chile as an example, the theological importance of memory work, the redefinition of space, and ritual as a means of repairing horizontal, as well as vertical, relations.