The Benedict Option    

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The “Benedict Option” refers to Christians in the contemporary West who cease to identify the continuation of civility and moral community with the maintenance of American empire, and who therefore are keen to construct local forms of community as loci of Christian resistance against what the empire represents. Put less grandly, the Benedict Option — or “Ben Op” — is an umbrella term for Christians who accept MacIntyre’s critique of modernity, and who also recognize that forming Christians who live out Christianity according to Great Tradition requires embedding within communities and institutions dedicated to that formation.
What is MacIntyre’s critique? Be succinct.
MacIntyre says that the Enlightenment project cut Western man off from his roots in tradition, but failed to produce a binding morality based on Reason alone. Plus, the Enlightenment extolled the autonomous individual. Consequently, we live in a culture of moral chaos and fragmentation, in which many questions are simply impossible to settle. MacIntyre says that our contemporary world is a dark wood, and that finding our way back to the straight path will require establishing new forms of community that have as their ends a life of virtue.
Why can’t we Christians just make up our mind to be good, and join a church with good people in it?
Well, what is the Good? How can you tell good from bad? How does your community makes decisions on right from wrong? How do you? Our culture has become so overwhelmingly individualist that we inevitably end up worshiping the Self. The sociologist Christian Smith’s work on Moralistic Therapeutic Deism has shown how historical Christianity has been revolutionized from within by modernity, and has become pseudo-Christian. To oversimplify, modern forms of Christianity do not challenge modernity’s assumptions, and are therefore highly susceptible to being colonized by it. This, in fact, is what has happened to most churches, and most individual believers. As MacIntyre would put it, the lack of awareness of this fact is part of our problem.
We Christians are forgetting our story. This is not a bug of modernity; it is its purpose. As the church historian Robert Louis Wilken has put it:
Nothing is more needful today than the survival of Christian culture, because in recent generations this culture has become dangerously thin. At this moment in the Church’s history in this country (and in the West more generally) it is less urgent to convince the alternative culture in which we live of the truth of Christ than it is for the Church to tell itself its own story and to nurture its own life, the culture of the city of God, the Christian republic. This is not going to happen without a rebirth of moral and spiritual discipline and a resolute effort on the part of Christians to comprehend and to defend the remnants of Christian culture. The unhappy fact is that the society in which we live is no longer neutral about Christianity. The United States would be a much less hospitable environment for the practice of the faith if all the marks of Christian culture were stripped from our public life and Christian behavior were tolerated only in restricted situations.
So what does St. Benedict have to do with any of this?
Benedict of Nursia (ca. 480-537) was an educated young Christian who left Rome, the city of the recently fallen Empire, out of disgust with its decadence. He went south, into the forest near Subiaco, to live as a hermit and to pray. Eventually, he gathered around him some like-minded men, and formed monasteries. Benedict wrote his famous Rule, which became the guiding constitution of most monasteries in western Europe in the Middle Ages. The monasteries were incubators of Christian and classical culture, and outposts of evangelization in the barbarian kingdoms. As Cardinal Newman wrote:
St Benedict found the world, physical and social, in ruins, and his mission was to restore it in the way not of science, but of nature, not as if setting about to do it [the caveat], not professing to do it by any set time, or by any rare specific, or by any series of strokes, but so quietly, patiently, gradually, that often till the work was done, it was not known to be doing. It was a restoration rather than a visitation, correction or conversion. The new work which he helped to create was a growth rather than a structure. Silent men were observed about the country, or discovered in the forest, digging, clearing and building; and other silent men, not seen, were sitting in the cold cloister, tiring their eyes and keeping their attention on the stretch, while they painfully copied and recopied the manuscripts which they had saved. There was no one who contended or cried out, or drew attention to what was going on, but by degrees the woody swamp became a hermitage, a religious house, a farm, an abbey, a village, a seminary, a school of learning and a city.
Are you saying that contemporary Christians ought to be monks? How would that work?
Well, the world would be a lot better off if more men and women today became monastics, but that’s not really what I’m talking about. Remember, MacIntyre says that we await a “new and very different St. Benedict” — meaning a charismatic religious figure, or figures, who can help us form these new communities. The Baptist theologian Jonathan Wilson, in his book on what MacIntyre has to say to the churches, says the question contemporary Christians should ask ourselves is this: “What must the church do in order to live and witness faithfully as a minority in a culture in which we were once the majority?”
As we try to determine which forms of community, which institutions, and which ways of life, can answer that question, we should draw on the wisdom of St. Benedict and his Rule. We should innovate ways to adapt it to forms of non-monastic living in the world.
Here are some basic Benedictine principles that we might think of as tools for living the Christian life:
1. Order. Benedict described the monastery as a “school for the service of the Lord.” The entire way of life of the monastic community was ordered by this telos, or end. The primary purpose of Christian community life is to form Christians. The Benedict Option must teach us to make every other goal in our lives secondary to serving God. Christianity is not simply a “worldview” or an add-on to our lives, as it is in modernity; it must be our lives, or it is something less than Christianity.
2. Prayer and work. Life as a Christian requires both contemplation and action. Both depend on the other. There is a reason Jesus retired to the desert after teaching the crowds. Work is as sacred as prayer. Ordinary life can and should be hallowed.
3. Stability. The Rule ordinarily requires monks to stay put in the monastery where they professed their vows. The idea is that moving around constantly, following our own desires, prevents us from becoming faithful to our calling. True, we must be prepared to follow God’s calling, even if He leads us away from home. But the far greater challenge for us in the 21st century is learning how to stay put — literally and metaphorically — and to bind ourselves to a place, a tradition, a people. Only within the limits of stability can we find true freedom.
4. Community. It really does take a village to raise a child. That is, we learn who we are and who we are called to be in large part through our communities and their institutions. We Americans have to unlearn some of the ways of individualism that we absorb uncritically, and must relearn the craft of community living.
Not every community is equally capable of forming Christians. Communities must have boundaries, and must build these metaphorical walls because, as the New Monastic pioneer Jonathan Wilson-Hartgrove writes, “we cannot become the gift to others we are called to be until we embrace the limits that are necessary to our vocation.” In other words, we must withdraw behind some communal boundaries not for the sake of our own purity, but so we can first become who God wants us to be, precisely for the sake of the world. Beliefs and practices that are antithetical to achieving the community’s telos must be excluded.
5. Hospitality. That said, we must be open to outsiders, and receive them “as Christ,” according to the Rule. For Benedictine monks, this had a specific meaning, with regard to welcoming visitors to the monastery. For modern laypersons, this will likely have to do with their relationship to people outside the community. The Benedictines are instructed to welcome outsiders so long as they don’t interrupt communal life. It should be that way with us, too. We should always be open to others, in charity, to share what we have with them, including our faith.
6. Balance. The Rule of St. Benedict is marked by a sense of balance, of common sense. As Ben Oppers experiment with building and/or reforming communities and institutions in a more intentional way, we must be vigilant against the temptations to fall intorigid legalism, cults of personality, and other distortions that have been the ruin of intentional communities. There must be workable forms of accountability for leadership, and the cultivation of an anti-utopian sensibility among the faithful. A community that is too lax will dissolve, or at least be ineffective, but one that is too strict will also produce disorder. A Benedict Option community must be joyful and confident, not dour and fearful.
Can you point to any contemporary examples of Ben Op communities? 
Yes. There is a Catholic agrarian community around Our Lady of Clear Creek Abbey in eastern Oklahoma. The lay community gathered around St. John Orthodox cathedral in Eagle River, Alaska, is another. Trinity Presbyterian Church in Charlottesville, Virginia, is working towards incorporating a version of the Rule of St. Benedict within its congregational life. Rutba House, a New Monastic community in Durham, North Carolina, and its School for Conversion, is still another. I recently met a couple in Waco, Texas — Baylor philosophy professor Scott Moore and his wife Andrea — who bought a property near Crawford, Texas, and who are rehabilitating it into a family home and a Christian retreat called Benedict Farm. There is the Bruderhof.
I think schools can be a form of the Benedict Option. Consider St. Jerome’s, a classical school in the Catholic tradition, in Hyattsville, Maryland, or the Scuola G.K. Chesterton in San Benedetto del Tronto, Italy, which is run by Catholics for Catholic children, following the vision of the late Stratford Caldecott (see his essay, “A Question of Purpose”). Homeschool groups can be motivated by the Ben Op.
I am certain that there is no such thing as a perfect Ben Op community, and that each and every one of them will have struggled with similar problems. In working on the Benedict Option book, I intend to visit as many of these communities as I can, to find out what they are doing right, what they wish they did better, and what we can all learn from them. The Benedict Option has to be something that ordinary people can do in their own circumstances.
Do you really think you can just run away from the world and live off in a compound somewhere? Get real!
No, I don’t think that at all. While I wouldn’t necessarily fault people who sought geographical isolation, that will be neither possible nor desirable for most of us. The early Church lived in cities, and formed its distinct life there. Most of the Ben Op communities that come to mind today are not radically isolated, in geography or otherwise, from the broader community. It’s simply nonsense to say that Ben Oppers want to hide from the world and live in some sort of fundamentalist enclave. Some do, and it’s not hard to find examples of how this sort of thing has gone bad. But that is not what we should aim for. In fact, I think it’s all too easy for people to paint the Benedict Option as utopian escapism so they can safely wall it off and not have to think about it.
Isn’t this a violation of the Great Commission? How can we preach the Gospel to the nations when we’re living in these neo-monastic communities?
Well, what is evangelizing? Is it merely dispersing information? Or is there something more to it. The Benedict Option is about discipleship, which is itself an indirect form of evangelism. Pagans converted to the early Church not simply because of the words the first Christians spoke, but because of the witness of the kinds of lives they lived. It has to be that way with us too.
Pope Benedict XVI said something important in this respect. He said that the best apologetic arguments for the truth of the Christian faith are the art that the Church has produced as a form of witness, and the lives of its saints:
Yet, the beauty of Christian life is even more effective than art and imagery in the communication of the Gospel message. In the end, love alone is worthy of faith, and proves credible. The lives of the saints and martyrs demonstrate a singular beauty which fascinates and attracts, because a Christian life lived in fullness speaks without words. We need men and women whose lives are eloquent, and who know how to proclaim the Gospel with clarity and courage, with transparency of action, and with the joyful passion of charity.
The Benedict Option is about forming communities that teach us and help us to live in such a way that our entire lives are witnesses to the transforming power of the Gospel.
It sounds like you are simply asking for the Church to be the Church. Why do you need to brand it “the Benedict Option”?
That’s a great point, actually. If all the churches did what they were supposed to do, we wouldn’t need the Ben Op. Thing is, they don’t. The term “Benedict Option” symbolizes a historically conscious, antimodernist return to roots, an undertaking that occurs with the awareness that Christians have to cultivate a sense of separation, of living as what Stanley Hauerwas and Will Willimon call “resident aliens” in a “Christian colony,” in order to be faithful to our calling. And, “Benedict Option” calls to mind monastic disciplines that we can appropriate in our own time.
It also draws attention to the centrality of practices in shaping our Christian lives. The Reformed theologian James K.A. Smith, in his great books Imagining the Kingdom and Desiring the Kingdom, speaks of these things. A recent secular book by Matthew B. Crawford, The World Beyond Your Head, talks about the critical importance of practice as a way of knowledge. Here is Crawford writing about tradition and organ making:

The Benedict Option is about how to rightly order the practices in our Christian lives, in light of tradition, for the sake of intellectual and moral formation in the way of Christ. You might even say that it’s a story about the progressive possibilities of tradition, and a return to roots in defiance of a rootless age.


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