Category Archives: doctrine of the church

The “Benedict Option” or Why the Church Must Not Serve “the Common Good”

 

“Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets” (Luke 6:26).

 “The Benedict Option”

In his recent book, The Benedict Option: A Strategy for Christians in a Post-Christian Nation (Sentinel: New York, 2017), Rod Dreher draws a parallel between the cultural situation faced by Benedict of Nursia in sixth-century Italy and our situation today in the western world. Benedict found his culture so morally corrupt and inhospitable to authentic Christian living that he withdrew from society and eventually founded the Benedictine order of monks. The social fabric of Benedict’s day was being ripped apart by barbarian tribes waging constant war to expand their domains. Our barbarians, says Dreher, don’t wear animal skins or overrun neighboring tribes. They wear designer suits and use smartphones, but they are just as dangerous to authentic Christian living as their sixth-century counterparts: “They are at work demolishing the faith, the family, gender, even what it means to be human” (p. 17), and they call such work “progress.”

We live in an increasingly secular culture, and the minute we step outside the church door we are faced with enormous pressure to conform to the progressive vision of human life or at least to remain silent in our dissent. It is becoming ever more difficult for Christians to engage in professions such as public school teaching, the professorate or medicine. And ever-expanding antidiscrimination laws make engaging in businesses such as the florist trade, catering and photography risky for serious Christians. The culture war is over, declares Dreher; Christians lost, the barbarians won. The public square has officially become secular space, hostile territory.

In response to this new situation Dreher urges serious Christians to distance themselves from the dominant culture to form Christian countercultures. Leave public schools and form classical Christian schools or homeschools, don’t idolize university education, consider learning a trade, at whatever cost make your churches real communities that support authentic Christian faith and life, turn off the television, wean yourself away from social media, and “turn your home into a domestic monastery” (p. 124). It’s a radical vision, I know, and many will dismiss it as apocalyptic. However those who long for social space to live an authentic Christian life with their families and likeminded Christians may find in Dreher’s vision of the “Benedict option” inspiration to take action.

The Church as a Social Institution

In friendlier times the church was considered by the broader culture a social institution deserving recognition because of its invaluable contribution to the common good. Forming god-fearing, church-going, family-establishing citizens was considered a service to the nation. Traditional marriage, self-discipline and work were considered social goods. But we no longer live in friendly times, and the definition of “the common good” has changed dramatically. It now includes the ideologies of pluralism and multiculturalism, sexual license, expanded definitions of the family, gender fluidity and abortion. In certain influential sectors of culture the church is viewed as a powerful and stubborn preserve of superstition and reactionary morality. Through a combination of enticement, intimidation, and persuasion, mainstream culture attempts to move the church into conformity with its own moral standards and social goals. And its tactics are meeting with stunning success.

Especially after the American Civil War, many American denominations came to think of themselves as social institutions and touted their contributions to society. Some churches even made social utility their main if not sole reason to exist. Most churches relished and still relish such social privileges as tax exempt status and the right to own property. They value social approval and visibility. But the church’s unspoken agreement with society may turn out to have been a deal with the devil. For if a church presents itself to the public as a social institution valuable to society because of its contributions to the common good, can it complain when the public comes to expect it to behave like other social institutions?

But the most serious danger to the Christian identity of churches doesn’t come from outside the gates; homegrown “barbarians” are working from inside. Churches that sacrifice discipline and orthodoxy to pursue growth, popularity and social influence will find themselves mortgaged to the world. And mortgages eventually come due. Should we be surprised when church members and clergy who have marinated in progressive culture their whole lives press their churches to conform to that culture? Can the church retain its Christian identity while also clinging to its political privileges, social approval and community visibility? Pursuing something like “the Benedict option” may soon become the only way we can live an authentic Christian life in modern culture. Perhaps that time is already here.

Get Rid of Excess Baggage

Jesus Christ did not found the church to serve the society, and authentic Christianity cares little for secular definitions of the common good. It is not intrinsically wrong for the church to use what advantages a society may grant. But it should always keep clearly in mind that it does not need to own property, employ clergy and enjoy tax exempt status in order to exist in its fulness. It does not need political influence, social respectability or community visibility. It does not even need legal recognition. The church can get along quite well without these “privileges.” Indeed there may soon come a time when retaining its privileges at the cost of its Christian identity will become its greatest temptation. And it will fall unless it remembers that its one and only purpose is to serve its Lord whatever the cost.

Note: This essay is an excerpt from my forthcoming book Three Views on Women in Church Leadership: Should Bible-Believing (Evangelical) Churches Appoint Women Preachers, Pastors, Elders and Bishops?

Has Your Church Forgotten Something?

I have been deeply involved in the life of church since I was a child. The church taught me about Jesus and formed me as a Christian and as a person. I love her and I can’t imagine my life without her. Early in my life I felt a call to serve in the ministry or, as I would have articulated then, “to become a preacher.” And after some hesitancy in my teen years I decided to take that step. I studied Bible and theology in college and graduate school, receiving my Master of Theology degree. I spent approximately ten years in campus ministry, youth ministry and preaching ministry. After receiving my Ph.D. in religious studies I began teaching at the university level. That was nearly 28 years ago. For much of that time I served as an elder in a local church. Last summer, after 22 years as an elder, I ended my career in this role. I informed my beloved congregation that I could no longer do what contemporary elders are required to do and make the decisions they must make. For the first time in a long time I am a regular church member.

I want to share with you today a perspective that has gradually been crystalizing in my mind over many years. I have come to believe that many of the challenges that consume the energy of contemporary churches arise because they have redefined the nature and work of the church to include many things almost wholly unrelated to the essence and original purpose of the church. The New Testament church was a family, but we’ve transformed it into a bureaucracy. The early church’s ministers were traveling missionaries or respected local leaders, but we’ve turned them into religious experts and middle class professionals. The first churches met in homes around a table, but we met in a hall in facing a theater stage.

Think of how much energy and money churches spend and how many legal and political entanglements they bring on themselves by involving themselves in following unnecessary things: owning and managing property, hiring and managing professional clergy and staff, acquiring and servicing nonprofit tax status, organizing and funding worship bands, singers and worship ministers, and buying, maintaining and operating expensive sound and video systems. And consider how many unnecessary and inefficient programs must be staffed with overworked volunteers and paid staff. Think of how much envy, resentment and showiness having a stage with spotlights and microphones as the focal point of the service evokes.

Ask yourself why people attend church and on what basis do they choose a church. Do they attend church to be reminded of who they are in Christ, to participate in the Lord’s Supper with their brothers and sisters in Christ, to hear the Scriptures read, to encourage and be encouraged to live lives worthy of the gospel? These are the essential and original reasons. Or, do people attend a church event because of the music, the speaker or the wide array of services provided for children, teens, singles and other affinity groups?

I am not a reformer. I am not an iconoclast. I simply want to spend my energy on things that really matter.  And I wish that more churches would do the same.