The Benedict Option and the Ordinariates

I haven’t yet read Rod Dreher’s  The Benedict Option though I have been a regular reader of his blog at The American Conservative and am thus familiar with some of the ideas he puts forward in his book.  Maybe it’s time I sat down and read it.

I think of our Personal Ordinariate communities, in North America anyway, as examples of the Benedict Option in action.  Many, however, mistakenly see the Benedict Option as a retreat to the hills, a pulling away from the world into isolated little bastions, and a cultish retrenchment.

Those who’ve read the book already correct me if I’m wrong, but I believe the Benedict Option is more about intentionally setting up Christian communities so as to preserve the faith, to provide mutual support to others and ourselves and our families in so-doing and to help each other ensure the faith gets inculcated into one’s children and grandchildren.  And not only the faith, but culture, the culture of western civilization that is so eclipsed right now.  It’s about not assuming that you will have a Catholic subculture around you to help you, because you will not, unless you work hard at creating one.

Here in Ottawa our parish is part of a little nexus of Benedict Options, including Augustine College and St. Timothy’s Classical Academy that are part of larger networks of intentional Christian community, such as Madonna House, Communion and Liberation and more.

 

So, it was with interest I read this post of Dreher’s this morning, that responded to a lecture in the United States by Fr. Antonio Spadaro in which he said Pope Francis opposes the Benedict Option.

As I clearly explain in the text, I call for a “strategic withdrawal,” which is to say, withdrawing for the sake of strengthening our roots and our witness, so that when we go out into the world, as we must, we will do so as real Christians. Excerpts from The Benedict Option:

What these orthodox Christians are doing now are the seeds of what I call the Benedict Option, a strategy that draws on the authority of Scripture and the wisdom of the ancient church to embrace “exile in place” and form a vibrant counterculture. Recognizing the toxins of modern secularism, as well as the fragmentation caused by relativism, Benedict Option Christians look to Scripture and to Benedict’s Rule for ways to cultivate practices and communities. Rather than panicking or remaining complacent, they recognize that the new order is not a problem to be solved but a reality to be lived with. It will be those who learn how to endure with faith and creativity, to deepen their own prayer lives and adopting practices, focusing on families and communities instead of on partisan politics, and building churches, schools, and other institutions within which the orthodox Christian faith, can survive and prosper through the flood.

This is not just about our own survival. If we are going to be for the world as Christ meant for us to be, we are going to have to spend more time away from the world, in deep prayer and substantial spiritual training—just as Jesus retreated to the desert to pray before ministering to the people. We cannot give the world what we do not have. If Israel had been assimilated by the world of the ancient Near East, it would have ceased being a light to the world. So it is with the church.

Over and over in the book I make this distinction: that to be fully and authentically Christian in the world, we must draw sharper lines between ourselves and the world.

There is at the post a link to video of the speech of  Fr. Spadaro, co-author of that La Civilta Cattolic article that I have written about previously.   I listened to part of it and hope I can find a text because it was taking too long and I read faster than he can read out loud.

Anyway, a couple of money quotes from Dreher.

Spadaro said that in Francis’s vision, “the duty of Christianity in Europe is one of service.” OK, fine. I would have thought that the duty was evangelization and formation, but service is certainly part of the Christian’s duties to the world. But as I say in The Benedict Option, “we cannot give the world what we do not have.” And the one thing that many, many Catholics (and other self-identified Christians) in Europe and North America do not have is a living orthodox faith.

So true.  If one reads/ hears Pope Francis from the standpoint of someone who already is well-formed in the faith, the call to go out to the peripheries, to serve, to undergo a pastoral conversion is about the Church in mission and a challenging, lively message.

Sadly, however, most Catholics are not well-formed in their faith.

Dreher again, with my emphases:

The problem is not that Christians are not enough in the world. The problem is that the world is too much in them. Catholic leaders that wish to turn the Catholic Church into a Romanized version of Mainline Protestantism are not helping to turn the tide. And they are not the future.

Your thoughts?

 

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3 Responses to The Benedict Option and the Ordinariates

  1. Greg says:

    Deborah, I have not read Rod’s book either, but, like you, have followed him at TAC for years.

    And yes, our small’ish (but steadily and mightily growing!) Ordinariate parish echoes a number of the attributes Rod has discussed over that time.

    What Rod considers deficient is the ‘regular parish;’ the run-of-the-mill, 4,500 family, liturgically ‘compromised’, hardly-anyone-participates kind of parish.

    The kind where I was confirmed three decades ago.

    The kind that saved my life.

    Here is a piece I wrote on the subject. Unfortunately, a few typos slipped through into the final copy.

    http://www.catholicstand.com/white-kid-notinhood-suburbia/

    Liked by 1 person

  2. Rev22:17 says:

    Our Evangelical Christian brethren often depict the Christian life as a wheel with Christ as the hub, the four spokes of which are

    >> study of the faith, including sacred scripture,

    >> prayer, both communal (liturgical) and personal,

    >> communal fellowship, whereby believers build up and encourage one another in the walk of faith, and

    >> ministry, which encompasses both service to the pooor and evangelism aimed at bringing the gospel of salvation to others.

    When all four spokes are in proper balance, the hub remains in the center and the wheel rides very smoothly.

    But what happens when one spoke is weak, another badly mangled, and another broken or perhaps missing entirely? Such spokes won’t keep the hub in the center of the wheel. When the hub shifts off center — or, worse still, starts wobbling around because the spokes are not strong enough to keep it in place — the ride gets pretty rough, like the “funny cars” often ridden by clowns in parades. Do you really want to take a cross country “road trip” in a car with wheels like that?

    It really is a useful exercise to look at our own spiritual lives in terms of these four spokes.

    And our pastors need to find the right balance of these spokes for each community of faith, bearing in mind that the balance that’s right for one community might not be the balance that’s right for another community.

    Norm.

    Like

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