Christ, Church, and World: Bonhoeffer and Lutheran Ecclesiology after Christendom by Theodore J. Hopkins

Abstract

Reviewed by: Christ, Church, and World: Bonhoeffer and Lutheran Ecclesiology after Christendom by Theodore J. Hopkins Mark Mattes Christ, Church, and World: Bonhoeffer and Lutheran Ecclesiology after Christendom. By Theodore J. Hopkins. Lanham, Maryland: Lexington Books/Fortress Academic, 2021. xviii + 181 pp. For Theodore Hopkins, Theology Professor at Concordia University, Ann Arbor, contemporary Lutheran views about how the church and the world interrelate, after the demise of "Christendom," are wanting; he proposes that we hearken to Bonhoeffer's ecclesiology for a more robust view of mission. This book is not for pastors seeking hands-on solutions, but instead for thoughtful pastors and scholars who want a rationale for why their congregations should not only proclaim God's word and administer the sacraments but also be present in their neighborhoods helping the needy and advocating for justice. Taking to heart George Lindbeck's conviction that the text (scripture) should "absorb the world" rather than the world the text, Hopkins contends that congregations should immerse their members in the study of the scriptures in order to allow their distinctive Christian practices to flourish in congregations and thereby discover and deepen their own distinct identities (4). Surprisingly, such engagement with the world will transcend partisan politics since both sides of the aisle fail to encapsulate the biblical witness (6). Rightly understood, ecclesiology is grounded in Christology: the story of Jesus Christ calls congregations to repentance, faith, and obedience (7). Following Bonhoeffer, Christ relates not only to the church but also to the world. Christ is the bridge between the church and the world, our exemplar for how Christians are Christ's agents in the world. More confessional Lutherans, such as Oswald Bayer, rightly affirm that the gospel is a promise but they [End Page 204] insufficiently ground it in the overall narrative of the scriptures or, as in the case of Steven Paulson, overplay the hiddenness of the church with respect to the world. They unintentionally reduce the gospel to its therapeutic value. More ecumenical thinkers, like Reinhard Hütter, ground ecclesiology in pneumatology but, unfortunately, offer little critical edge against existing institutions. Hence, for Hopkins, Lutheran ecclesiologies tend either towards individualization or ecclesial "introspection" (57). Bonhoeffer can correct this problem. For Bonhoeffer, Christ himself exists as the "church-community" since the church is his body (58). Likewise, for Bonhoeffer, Christ relates himself to the world since the world is the recipient of his compassion and direction. Hence, the church is not to be defined independent of Christ or the world. That said, the relation of the church to the world is determined by the prior "Christ and church" and "Christ and world" relations. The church is distinct from the world since it, unlike the world, knows itself in the crucified one (87). But the world too is related to God since it is created by God, broken by sin, and redeemed by Christ. So, belonging to Christ, one stands simultaneously in the church and in the world (87). That said, the church has no ontological priority over the world but stands in solidarity with the world. Following the directive of Evangelical philosopher James K. A. Smith, congregations should be both liturgical and local, speak both to hearts and neighborhoods, and inculcate both discipleship and justice (89). Both mainline Christians and Evangelicals should repent of their involvement in "power politics" (121). Christians should eschew the privilege historically accorded them in this country and serve the local communities "from below." Hopkins's is a prophetic voice. All too many congregations are far more concerned about painting their kitchens than reaching out to the troubled teen down the block. It would be wonderful, though challenging, to raise the prospects for mission for those congregations. More problematic, however, is the fact that the demise of Christendom has left churches, along with the wider culture, confused about justice. We wrestle with the question, as Alisdair Macintyre put [End Page 205] it, "whose justice?, which rationality?" That said, Hopkins helpfully advocates for congregations that are centered not only in word and sacraments but also service in the community. Mark Mattes Grand View University Des Moines, Iowa Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.