This dissertation/paper explores the complex and multidimensional concept of nonviolence in the liberation theology of the contemporary scholar and theologian, Dorothee Sölle, on the basis of her complete theological opus and activities. Nonviolence, as engaged thought and an ethical position is the baseline in her theological reflection. In the analysis of this, many circles of influence and theoretical approaches to nonviolence may be distinguished, especially authors such as Gandhi, J.M. Muller, G. Sharp, T. Ebert, H. Goss-Mayr, D.Berrigan and D. Day, as well as the author’s own strong theoretical reflection on the effectiveness and necessity of nonviolence, which corresponds to the historical and social processes and disruptions that occurred in the twentieth century. The paper analyses non-violence, with its multiple implications and potentiality for meaning, using phenomenological, conceptual and discourse analysis, which are appropriate for the aim of the research and the thematic material. Feminist standpoint theory and Contextual political theology comprise the basic epistemic positions important in the approach to Sölle’s work, alongside the radical tendency of nonviolence, "theology after Auschwitz" and political activism, as the key concepts supporting the conciliar process for justice, peace and the integrity of all creation. The work is conceived so that the chronological and problem-related context interprets the effects, controversy and scope of Sölle’s reflections on violence, contextualized into and combined with the author's biographical data, experience and theological development, as well as her theoretical and political innovations. On the one hand, there is consideration of her theological assumptions, theoretical postulates and theological arguments supporting non-violence, especially on the basis of the analysis Sölle’s major work Mystik und Widerstand. On the other hand, an explanation is given of how nonviolence works, and its components (spirituality, politics, subversion), bearing in mind the culture of violence, and the mechanisms through which it is supported and disseminated. Militarism, and especially the networking of capital and militarism, is discerned in her understanding as the strongest "producer of violence". The research shows that, in the theoretical framework of liberation theology, Sölle developed the concept of nonviolence, primarily conceived as resistance to structural violence, "violence from above". In the main part of this paper, dedicated to the articulation of nonviolence, the concept of nonviolence is explored on the basis of the mysticism of the unity of life, from the aspect of the mystical-political dual structure of the spirituality of resistance, as a component of the Christian prophetic tradition. One of the supporting themes of this paper is the exploration of the spirituality of nonviolence as the corrective, motivational and strategic orientation of peace-making activities, along the lines of the author's understanding of the need for the politicization of the conscience instead of the privatization of spirituality. The politicization of conscience results in a theoretical closeness between the postulates of differing points of view, and nonviolent action results in radical politicization and the complementarity of struggle and contemplation. Special attention is paid to analysis of subversion as a mode of nonviolent action, implemented in the complexity of liberation from egoism, and dependence on wealth and violence. Finally, the concept of nonviolence in the interpretation of Sölle, is presented as being open to revolutionary violence, in line with the principle of ultima ratio, which she does not abolish but transforms into the concept of the synergy of mysticism and resistance. This synergy represents the place where the radical tendencies of nonviolence bring liberation theology to life, from the initial point of change and the radical point of tension, which is the theoretical basis for Sölle’s resistance to structural violence.