Lutheran Reflections on The
Benedict Option: A Strategy for Christians in a Post-Christian Nation by
Rod Dreher
Rev. John A. Frahm
III
Rod Dreher is senior editor of The American Conservative magazine. He was an adult convert to Roman Catholicism
but then became Eastern Orthodox in mid-life.
He has authored other books, including Crunchy Cons: The New Conservative Counterculture and its Return to
Roots, and leans more toward Agrarian paleo-conservatism rather than more
interventionist Fox News neo-conservatism, like the journal he edits which was
co-founded by Patrick Buchanan. Dreher
is a layman in the Eastern Orthodox Church and is married with children. He is stepping out on a limb, to a certain
extent, to attempt to learn from the past and make suggestions for the present
and future out of concern for traditional Christianity in the western world.
Dreher’s book,
along with a recent publication by Anthony
Esolen, have attracted attention from conservative Christian thinkers and
theologians from across denominational lines.
Some have noted that these men and others are trying to build upon the
thinking of The Naked Public Square
by the late Fr. Richard John Neuhaus of First
Things magazine (a former Lutheran who became Roman Catholic). These men and others are attempting to come to
grips with the cultural and civil implications of the new era that the Church
is entering, at least in the western world.
While the matters of homosexuality,
gender,
and marriage
are current areas of attack, they are by no means the only areas of concern.
It is generally recognized that we are entering what has
been variously described as a “Post-Christian” era or a “Post-Constantinian”
era for Christianity in the western countries of the globe. The protections, support, and public regard
for Christianity that emerged with the Edict of Milan in 313 and what followed
from that over centuries are now evaporating in culture, government, and in the
moral and intellectual fabric of western culture. While many have been listening for the other
shoe to drop to signal the arrival of massive persecution on a grand scale, it
is more likely to emerge as “death by a thousand cuts” or something more
piecemeal. The inroads abortion,
euthanasia, support for homosexuality, transgenderism, rejection of
religious freedom, and attacks on the tax status of religious entities are all
indicators of some larger changes emerging below the surface. Dreher also provides some very helpful
critique and suggestions in regard to the dangers and masked damage that modern
technology poses for Christians and churches.
Dreher’s book is an attempt to help Christians cope based upon the
history of St. Benedict of Nursia in a time when barbarian heretics overtook
Rome. Dreher is not suggesting we all
go off to start a monastery or enter into cult-like compound, but to engage in
some practical and purposeful strategies to be a parallel culture within a
hostile society.
Now as a Lutheran reading Dreher’s book there are some things
that stand out. More than once Dreher
refers to the Lutheran Reformation as a “revolution” of Luther. Dreher doesn’t make any real distinctions
amongst the various Reformers. He
doesn’t understand that Luther was a conservative, catholic reformer as opposed
to the radical reformation of the Anabaptists, and others. He isn’t really familiar with Luther but
only a common caricature. This isn’t
surprising as Dreher is of Roman Catholic and Eastern Orthodox background
primarily. Dreher does mention Dietrich
Bonhoeffer positively. Early on in the
book Dreher also makes a critique of Occamist Nominalism, which is an entire
discussion in and of itself. Here I
would say that Dreher himself is somewhat out of step with his own Eastern
Orthodoxy and still has a foot in Roman Catholicism. Dreher does, however, mention more than once
in the book, that he is not suggesting that his plan is a substitute for the
theology of one’s confession of faith.
Dreher is not writing to do our theology for us.
As other reviewers have pointed out, Dreher does good
cultural and moral analysis in his book, but presents an idealized picture of
Benedictine Monasticism. Of course, in
the evangelical and catholic confession of the
Book of Concord, Lutherans have some concerns with monasticism on various
grounds. As the Confessions see
monastic life, what was originally a voluntary association became a burden upon
conscience beyond the confines of the Word of God. Those who did not have the personal gift of
being single often suffered damage to their faith through the obligations of
monastic life, as was also the case in regard to mandatorily single
clergy. Dreher is not making that kind
of a suggestion, thankfully. No doubt,
this is something he understands having moved from Roman Catholicism to Eastern
Orthodoxy. Now undoubtedly many good
things came from monastic life in terms of scholarship, resources for the
prayer life of the church, artistic works, and so forth but notably the
Augsburg Confession observes:
They taught that vows were equal to
Baptism; they taught that by this kind of life they merited forgiveness of sins
and justification before God. 12] Yea, they added that the monastic life not
only merited righteousness before God but even greater things, because it kept
not only the precepts, but also the so-called "evangelical counsels."
13] Thus they made men believe that the profession of monasticism was far
better than Baptism, and that the monastic life was more meritorious than that
of magistrates, than the life of pastors, and such like, who serve their
calling in accordance with God's commands, without any man-made services. 14]
None of these things can be denied; for they appear in their own books.
Not only did monasticism lead to justification by human
works, it also grossly led to a distortion of the biblical understanding of a
Christian’s various daily vocations in life where God has put them in relation
to their neighbor in the world. It
would be well to review what the Augustana and Apology as well as the
Smalcald Articles say about the problematic aspects of monasticism. But herein is where Dreher can be helpful in
our day to keep us in the tension between being “in the world but not of
it.” “Fasting and bodily preparation
are certainly fine outward training,” is something we subscribe to. Dreher points the reader toward asceticism
as “askesis” or “training” in self-denial to focus on the things of God. So long as such is not done for
self-justification then we might regard such as “fine outward training” when
interpreted in an evangelical way. And
here is where a Lutheran is going to say, “I wish he was familiar with a
Lutheran understanding of vocation.”
In terms of area of practical consideration Dreher strongly
commends Christians mutually supporting one another without attempting to
dilute one’s theological confession or engage in unionism. He’s suggesting cooperation in the context of
social interaction, mutual business support, homeschooling, and other
educational enterprises where proper.
Dreher also points to the need to be shrewd in regard to matters of
government, religious liberty, and free exercise of religion in the public
square. He means for Christians to be
prepared legally, financially, and in terms of options for education and work
for income. The LCMS has wisely sought
expertise from outside organizations like The
Becket Fund and the Alliance Defending
Freedom for our post-Roe vs. Wade
and post-Obergefell society. Various other pro-marriage,
pro-life and civil liberties groups are also active in
defending religious liberty and the rest of the Bill
of Rights, which are important for Christian and non-Christian citizen
alike. These realistic and very
plausible observations in The Benedict
Option are important for us all to consider to be “wise as serpents but
innocent as doves” and good stewards of what is entrusted to us.
The subject of education takes up a good amount of space in The Benedict Option. Dreher commends the renewal of classical
Christian education. Many confessional
Lutherans have already been taking up this cause for some time. The Consortium
for Classical Lutheran Education has been hard at work on this and the
online venture of Wittenberg
Academy provides a virtually global resource for the church. Dreher likewise strongly urges that where
classical Christian education cannot be had reasonably or where there are
families who cannot afford it, that homeschooling be done wherever possible, or
in some combination. Dreher, along
with others, have come to the conclusion that in most places the public schools
are for the time being a lost cause to protect our children from the new
morality (as others have pointed out, a
Gnostic morality) but also to properly catechize children in a way that is
not compartmentalized.
In terms of higher education, Dreher observes that
Christians will need to reclaim their higher education institutions for
theological orthodoxy and serious piety.
In other places he suggests a theologically rigorous while personally
supportive campus ministry program (though he doesn’t use the term). The more full-time, and serious, the
better. Dreher is quick to observe that
just because a person goes to a Christian school or a school within one’s own
denomination, this does not guarantee any more likely result of theological
orthodoxy amongst the faculty (not just the theology department or dean of
chapel), or a more holy and edifying lifestyle on campus amongst the student
population. Oversight visitation of
church college campuses in these various moral and theological matters is due
now just as seriously as we had done with our seminaries in days past. The examination of the theological faculties
and chapel services are not the only aspects of campus that are matters of
confession. A little leaven leavens the
whole lump. As Dreher points out, when
we are moved to start new faithful schools at various levels, Christians need
to be prepared to bear crosses and not to make as much money yet also consider
the needs of those Christians who are unable to pay as much. Dreher also emphasizes also that Christians
need to give sacrificially so that those with expertise, training, and good
professionalism are honored respectably.
With these changes on the horizon, this also means that we need to find
ways to bolster caring for church workers and other Christians who need help in
retirement or disability as a diaconal manifestation of mercy.
Throughout the book Dreher commends strong catechesis in
churches that is not compartmentalized to simply just be a “class” with
minimalized expectations and detached from the larger liturgical life of the
church. While from a confessional
Lutheran point of view there are issues with how Dreher speaks of sacramentalism
and his theology of liturgy, his general call for returning to historic
liturgical practices with solid theology behind it is laudable, all within the
context of a solid life of prayer and notably, church discipline that is
holding up Christian truth. The work of
the Concordia Catechetical Academy
and recent resources
published by Concordia Publishing House can help in this regard. (But perhaps there will come a time when
publishing and literature distribution may need to be done underground.) The
challenge of the Church Growth Movement and its related spawn have urged
confessional Lutherans to go back and study their own liturgical
theology and hymnody. But there are
many quarters of our synod where that is still unknown and barely
tolerated. There are some quarters where
catechesis is only a shadow of what it once was. May we remain faithful to those treasures and
not seeking to import what is not of our heritage from either direction.
Additionally, opportunities and facilities for retreats to
help sustain not only church workers or age-segregated groups but families and
Christian singles in the faith amid the cultural onslaught could be something
given a more deliberate and liturgical consideration among us. Perhaps congregations in more peaceful or restful
and isolated places, Lutheran camps, campuses, campus ministries, or cottages
or even urban apartment complexes could be organized not as “camps” for 1960s
style age-segregated
religious recreation, but as serious spiritual retreats and places of
continuing catechesis and training in the faith but with a Lutheran
understanding of vocation and justification by grace alone undergirding it
all. They could also serve as
inexpensive hostels for faithful Lutherans traveling and so become something
like a modern version of that mutual support and hospitality the early church
knew in Acts 2. They can’t cost us
thousands of dollars to make use of these things. Chaplains, deaconesses, and theological
faculties could be engaged to help enrich, oversee, and strength such places
and be a clearing house for materials to take home back into the battle. These, then, in turn can become mission outposts
for the times of nihilistic darkness.
We will need retreats, as the world we live in is surpassing the vision
of Aldous Huxley, George Orwell, as well as other dystopian authors who forecasted
a Malthusian eugenics-driven, technocratic police state of globalist
proportions… a beastly Tower of Babel
2.0.
Part of what Dreher is attempting to do with The Benedict Option is to learn from the
experience of Christians past chapters of Christian history where there has
been oppression and alienation from the culture or government. Dreher suggests cultivating “parallel
structures” to that of the Post-Christian culture. Dreher points out how some attempted to do
this under Communism in Poland. Dreher
wants to limit the exposure of Christians and especially children to the
corrosive effects of the hostile culture as well as provide practical resources
for even ordinary aspects of life that may be taken away because of edicts of
political correctness or outright hostility (Christians providing baked goods
or arranging flowers without being forced to compromise their confession of the
faith). In some instances, Christians already have
some “parallel structures” to offer alternatives to organizations that have
either watered down their Lutheran commitments or abandoned it altogether. Parallel structures or ending old weakened
institutions in favor of newly constituted Gnesio-Lutheran institutions may be
needed for education at various levels, finances, legal, insurance and
retirement benefits, hospitals, retirement investing, alternatives to
compromised monetary systems, church resources, construction, resources for
changing tax situations for our institutions and clergy, Fourth Amendment
protections, multimedia for education, vacation spots, safer technology,
etc. Maybe there is room here to
strategize on providing alternatives for probably scenarios where Christians
may lose their businesses or where our confession of faith could be compromised
by continuing to use a traditional public service or business. Here there are some cautions in terms of vocation
from a Lutheran point of view, but at the same time Dreher wants us rightly
to think of this in terms of the newly emerging context.
Dreher covers a lot of territory throughout The Benedict Option. One thing that I find notably absent from Dreher,
at least in a direct reference, is a clear sense of or articulation of
Christian eschatology. It may be there, but it isn’t evident to
me. Perhaps pop American Christian views
on eschatology have soured some on speaking in these terms. Perhaps some would take speaking of the End
Times and bearing the cross in that context as defeatist. “Why fight or do all this since it’s all
going to burn?” someone could cynically conclude, however wrongly. Perhaps good old Millennialism or the red
herring of Dispensationalism gave us a bad taste in our mouths to speak of
eschatology but given the global movements in these religious and
cultural/moral matters, one thinks of the saying of our Lord, “as it was in the
days of Noah, so it will be when the Son of Man returns.” In the days of Noah, the thoughts of man’s
heart were only evil all the time.
Perhaps it is in politically correct utopianism that people will say
“peace, peace” when the winnowing fork will be applied at the last. To be sure, we are not to be in the business
of predicting the day or the hour but we are to note the change of
seasons. Also absent from mention is
the fact that we
are not on a level playing field with Lucifer
and his demons about mounting covert attack and even becoming more overt it
would seem as wolves rarely feel the need to don sheep’s clothing anymore. The epistles are rife with eschatology and
encouragement to be watchful.
In Dreher’s The
Benedict Option (or BenOp, as its popularly abbreviated) the author
primarily calls out to conservative Christian laymen to be strategic,
thoughtful, and involved in preparing for the coming storm against the Church
in the western world. “The
prudent sees danger and hides himself, but the simple go on and suffer for it”
(Proverbs 27:12). We should not put our
trust in princes and where authority steps outside its bounds, obey God rather
than men. We would be wise in our
various stations in life and collectively as congregations, educational
institutions, church organizations, and synods to anticipate the coming changes
and prepare wisely but in faith.
There will comes to stand firm and
confess and suffer even martyrdom, and there will be times to flee to the
hills. And the Lord has promised that
the gates of hell will not prevail against His Church. That is, hell will not be able to withstand
its advance. At the same time, there is
no promise that a denomination, a synod, or a particular congregation will
abide unto the end. We are not the
saviors of the church, only the Lord is the Savior and foundation of the
Church. The church is founded upon the
foundation of the apostles and prophets with Christ Himself as the
cornerstone.
Our call is to remain steadfast and
wise in our God-given vocations, give an answer for the hope within us, and to
be wise stewards of what is entrusted to us, discerning the seasons. We are to guard that which makes us
Christians and which makes the Church, being stewards of the mysteries of
God. The marks
of the Church, the rightly preached Word and the
rightly administered sacraments are the life of the church. To support those marks we might consider
Dreher’s analysis and suggestions and benefit from them. For the discerning and catechized
confessional Lutheran Dreher gives us some practical direction but our theology
must ultimately drive what is done (if that’s you, do read it). Will the culture come back around and the
rain shower of the Gospel come back through the western world on a similar
scale as before or will this be the situation we persevere in until the Last
Day? That we do not know. We confess the truth along a lonely way in
this world but it is also a well-worn path ahead of us. It is the lonely way… together, following in
the faith that was once for all delivered to the saints.
But either way, it is wise to
prayerfully consider these things and speak of these things with each other,
richly engrossed in Scripture and Confessions,
receiving the gifts of God in the Divine Service. But one thing is clear, we cannot wait
around with things on cruise control with the way we’ve approached things
collectively since the 1980s. We cannot
rest in nostalgia of “Garrison Keillor style church basement Lutheranism” or
wait around for the next Barna Research book or and then uncritically implement
whatever suggestions Barna offers to pander to the cultural trends and forget
preaching repentance. We cannot go on imitating
the Neo-Evangelicals or the ELCA’s
gospel reductionism or simply avoid theology ostrich-style. It is time to repent of looking for a magic
button. While it isn’t perfect or
complete, the BenOp is not a magic button.
Some have written thoughtful critiques that warn of the weaknesses or
blindspots in Dreher’s advice. Read
those as well as you discern the times. For us, however, it is time to be actively back
in the Scriptures, the Lutheran Confessions, learning from the saints who have
gone before us, with our heads lifted up watchfully looking for the return of
Christ while bearing our crosses through tribulation, surrounded by various
forces in spiritual war, and worshiping before the throne of the Lamb who was
slain and yet lives. I’m grateful to Rod
Dreher for getting us thinking about some of these things.
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