I want to be clear, from the outset, that my primary concern is not to establish that Hauerwas gets Bonhoeffer “wrong,” for, in the end, I am uninterested in contributing to the exercise of whether we finally get Bonhoeffer “right.” What is at stake here is not this or that interpretation or even our reception of Bonhoeffer today, but rather our faithfulness to the gospel of Jesus Christ and the extent to which we are faithful to our commission to proclaim and witness to the gospel in the world. I will focus here on Hauerwas’s interpretation of Bonhoeffer and his ecclesiology because he is one influential example of a trend in recent ecclesiology to retrieve the “visibility” of the church by way of an emphasis on the ways in which the church’s “concrete practices” and its lived culture are in themselves intrinsically and directly “public” and “political.” Such accounts usually begin by stressing the extent to which the modern liberal order has sequestered faith to the “private realm” and thus made “faith” and by extension the “church’s witness” an invisible a-political and a-social reality. Such accounts observe that prior to the rise and dominance of modern political formations, the visible church was understood as a “public in its own right,” a fully visible polis wherein its concrete “empirical” practices (its liturgical rites, works of mercy, i.e. the church’s peculiar “economics,” institutional configuration, etc) were inseparable from its political life. What is needed, according to Hauerwas and others (to mention just a few who work from this line of thought—Reinhard Hütter, D. Stephen Long, and James K.A. Smith), is a retrieval of a proper understanding of the church’s visibility vis-à-vis secular political liberalism. Such retrieval, we are told, is the only way by which we can, once again, begin to think the church as a truly visible socio-political reality. It seems to me that more work must be done to interrogate the ways in which the gospel itself has too often, in recent ecclesiology, been instrumentalized in the service of a cultural-political production. For what is at stake with regard to this understanding of the church’s visibility is finally a question of the dogmatic basis of the church itself, and the extent to which we allow the one true dogma—the doxa of God revealed in Christ—to determine our thinking about the church’s visibility. What is often overlooked are the ways in which the doctrinal, in these accounts, are too often cultural-linguistically determined at the expense of this dogmatic basis. Dogma, and dogmatics, as Bonhoeffer defines it in his Berlin Christology lectures, must always and only be the singular apocalypse of God in Jesus Christ, which while including our “hiddenness” with Christ in God, refuses to reduce Christ into a mere doctrine by which we are inducted into a culture.Ry O. Siggelkow, "On the Invisibility of the Church: Bonhoeffer Against Hauerwas," 4-6.