Incarnation

The most profound influence on my theological development comes from Dietrich Bonhoeffer, a German theologian who was killed by the Nazi’s in 1945.  Bonhoeffer was a brilliant theorist but even more deeply concerned about the incarnation of the Church, that is, the church that exists in the real world.  For many years I have asked theologians, pastors, and academics one simple question: “How do you incarnate (make real) Bonhoeffer’s theology in today’s world?”  The general response is that akin to a deer in the headlights.

In 2007 I was in Germany pursing this line of thinking and discovered zum Heiligen Kreuz (Church of the Holy Cross) in Berlin-Kreuzberg.  The Church of the Holy Cross was originally constructed in the late 19th century along the lines of massive Wilhelminian architecture; severely damaged during World War II it was reconstructed in the 1960’s.  By the 1970’s members of the Church recognized that the building itself was becoming a burden for the financial means of the faith community, and that the neighborhood was changing.  Therefore they set out to reconfigure their ministry and their physical plant, using the work of Dietrich Bonhoeffer as a guide.  They determined that the physical plant should not be used solely for worship services, but also include usage by the wider neighborhood for various cultural and educational events, both Christian and non-Christian.  They desired an intentional move from space solely for worship, which they saw as retreat, to a place for community.  They wished to no longer be exclusive, that is Christian only, but inclusive, concretizing the Body of Christ in the local setting.  To accomplish this task, they realized that they had to interface with the local community and move beyond tribalism.  All of these decisions were in response to Bonhoffer’s conviction that “Christian community had to integrate the gospel into its daily life and reflect this to the world.”

This intentional approach to transparency was achieved both symbolically (by removing portions of non-supporting inner- and outer- walls and replacing them with glass, large sections of which are actually moveable) and literally, by re-configuring the internal space for a variety of flexible uses, including worship, cultural events, work with seniors and children, and various forms of social counseling including offering asylum to refugees, as well as providing administrative offices not only for the church but for various community agencies.  During this process they also made the conscious decision to be very sensitive to ecological issues, paying close attention to the use of natural light, ecologically acceptable building materials, and reduction of energy needs.  The huge dome of the Church building, although heretofore a powerful symbol of the awesome power of Church and State but really consisting of empty space, has become a virtual beehive of activity, now housing a variety of offices and agencies.

In a personal conversation with the pastor, Juergen Quandt, he said:

“The reconstruction of the Heilig-Kreuz Church is an example of how a common interest of church and society can be expressed under consideration of changed social conditions and can be formed into the shape of a positive result.  The church … gives to society – also those members of society without any contact to the church – room to feel free, move freely and to experience themselves in a way that is hardly any longer available anywhere else.  This can only succeed if the parish opens up to others and is prepared to tolerate the differences of different people.”

A remarkable vision achieved with courage, foresight, and deep commitment.  Do we have those same attributes? 

See you in church.

Kevin