history or espouse the election of Israel as the chosen people. In the wake of the Holocaust, he believed that Jews have lost hope and there is no ultimate meaning to life. [A]s children of the Earth, we are undeceived concerning our destiny. We have lost all hope, consolation and illusion. In After Auschwitz, Rubenstein argued that the covenant had died. He did not mean he was now an atheist, nor that religion had to be discarded as irrelevant. However, he believed not in a transcendent God, but in God as the ground of being: Terms like "ground" and "source" stand in contrast to the terms used for the transcendent biblical God of history who is known as a supreme king, a father, a creator, a judge, a maker. When he creates the world, he does so as do males, producing something external to himself. He remains essentially outside of and judges the creative processes he has initiated. As ground and source, God creates as does a mother, in and through her own very substance. As ground of being, God participates in all the joys and sorrows of the drama of creation which is, at the same time, the deepest expression of the divine life. God's unchanging unitary life and that of the cosmos' ever-changing, dynamic multiplicity ultimately reflect a single unitary reality. Rubenstein explored what the nature and form of religious existence could possibly comprise after Auschwitz (i.e., after the experience of the Holocaust). He suggested that perhaps the way forward was to choose some form of paganism. When his work was released in 1966, it appeared at a time when a "death of God" movement was emerging in radical theological discussions among Protestant theologians such as Gabriel Vahanian, Paul Van Buren, William Hamilton, and Thomas J. J. Altizer. Among those Protestants, the discussions centred on modern secular unbelief, the collapse of the belief in any transcendent order to the universe, and their implications for Christianity. Theologians such as Altizer felt at the time that "as 'Death of God' theologians we have now been joined by a distinguished Jewish theologian, Dr Richard Rubenstein." During the 1960s, the "Death of God" movement achieved considerable notoriety and was featured as the cover story of the April 8, 1966, edition of Time magazine. However, as a movement of thought among theologians in Protestant circles, it had dissipated from its novelty by the