Bonhoeffer and Bulgakov offer two similarly Christological construals of the world as the tabernacle of God’s presence and action. What I find alluring about both of them is that they portray the way in which God’s action is “at home” in the world, bringing it to completion and perfection without positing some sort of “natural” divine seed in nature qua nature.
“There are not two realities, but only one reality, and that is God’s reality revealed in Christ in the reality of the world. Partaking in Christ, we stand at the same time in the reality of God and in the reality of the world. The reality of Christ embraces the reality of the world in itself. The world has no reality of its own independent of God’s revelation in Christ. It is a denial of God’s revelation in Jesus Christ to wish to be ‘Christian’ without being ‘worldly,’ or to which to be worldly without seeing and recognizing the world in Christ. Hence, there are not two realms, but only the one realm of the Christ-reality, in which the reality of God and the reality of the world are united.”
– Dietrich Bonhoeffer, Ethics (Minneapolis: Fortress, 2005), 58.
“The whole world is the Holy Grail, for it recived into itself and contains Christ’s precious blood and water [John 19:34]. The whole world is the chalice of Christ’s blood and water; the whole world partook of them in communion in the hour of Christ’s death. And the whole world hides the blood and water within itself. A drop of Christ’s blood dripped upon Adam’s head and redeemed Adam, but also all the blood and water of Christ that flowed forth into the world santified the world. This blood and water made the world a place of the presence of Christ’s power, prepared the world for its future transfiguration, for the meeting with Christ come in glory.”
– Sergius Bulgakov, The Holy Grail and the Eucharist (Hudson, NY: Lindsfarne, 1997), 44.
What do others think of these sorts of Christological construals of the world, revelation, and eschatology?