Dreher Sees Flood, Offers Ark, Part 2

Rod Dreher, The Benedict Option

Dreher Sees Flood, Offers Ark, Part 2

Rod Dreher.[1] 2017. The Benedict Option: A Strategy for Christians in a Post-Christian Nation. New York: Sentinel. (Goto part 1; Goto part 3)

Review by Stephen W. Hiemstra

For those of us active in church leadership, the hollowing out of the Christian faith is nothing new. Biblical illiteracy has reached the point that seminaries routinely test their new students on their biblical competency and about 90 percent of incoming students are required to take remedial work in biblical studies. Because it is hard to apply biblical knowledge to solving life’s daily challenges if the Bible is largely unknown even by the clergy, it is small wonder that the church has not prevailed in influencing postmodern culture.

Moralistic Therapeutic Deism

In The Benedict Option Rod Dreher makes the point about biblical illiteracy citing sociologists Christian Smith and Melinda Denton who define the religion of American teenagers as Moralistic Therapeutic Deism (MTD).  MTD has five basic tenets:

  1. A God exists who created and orders the world and watches over human life on earth.
  2. God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions.
  3. The central goal of life is to be happy and to feel good about oneself.
  4. God does not need to be particularly involved in one’s life except when he is needed to solve a problem.
  5. Good people go to heaven when they die. (10).

  MTD is especially prevalent among Catholic and mainline Protestant young people, according to Dreher. The problem is that it has little to do with the God of the Bible and focuses on the worship of the self and material comforts (10-11).

If the church has lost the culture wars, the lost emanated from inside the church outwards. Therefore, the hollowing of the church is the problem, not barbarians at the gates. Still, Dreher sees barbarians anxiously taking advantage of the church’s lost vision (16-17).

How Did We Get To This Point?

Dreher sees five landmark events over seven centuries rocking Western civilization and stripping its ancestral faith:

  1. In the fourteenth century, the loss of belief in the integral connection between God and Creation—or in philosophic terms, transcendent reality and material reality.
  2. The collapse of religious unity and religious authority in the Protestant Reformation of the sixteenth century.
  3. The eighteenth century Enlightenment, which displaces the Christian religion with the cult of Reason, privatized religious life, and inaugurated the age of democracy.
  4. The Industrial Revolution (ca 1760—1840) and the growth of capitalism in the nineteenth and twentieth centuries.
  5. The Sexual Revolution (1960—present) (22-23).

It is interesting that Dreher reverse-engineers the antecedents of the postmodern era. The enchanted world that he sees prior to William of Ockhams (1285-1347) development of nominalism or metaphysical realism. This world distinguishes God from his creation (not realism which keeps them united, according to Dreher) can actually be traced to the first verse of the Bible. In the beginning, God created the heavens and the earth (23-27). In order to create the universe, God had to have been separated from it.

Commentary on Worldview

As a conservative Catholic, Dreher begins his march towards postmodernism with a Middle Ages world view, not a biblical world view, as might be more typical of a Protestant writer. Dreher’s starting point is important because it colors his view of the Enlightenment and the Industrial Revolution. In my own thinking, for example, I have often referred to scientific discoveries as “God’s Easter Eggs” which he hides from us in such a way to assure that we would find them. If all of knowledge is God’s knowledge, our faithfulness is not necessarily undermined by what we know so much as our attitude about it.

The more corrosive problem that arose in the nineteenth century was not so much the Industrial Revolution or the Enlightenment, but emergence of the Romantic movement. Dreher writes:

The Romantics, as they were called, found many aspects of the new rationalist, mechanized society distasteful but had no interest in returning to the Christian world. They prized emotion, individuality, nature, and personal freedom. (38)

Here attitudes about God and his relationship with human beings and the created order clearly changed. If Christians came to believe that God primarily worked through our feelings, not our minds, then it was a small step to insert the self in place of God. This is because no one outside the self can mediate our feelings, which ultimately undermines the authority of the church and scripture.

The Sexual Revolution

Sexuality might easily remain the domain of family life within the community. However, if the self mediates feelings, sexuality takes on a completely new role. Dreher writes:

‘Eros must be raised to the level of a religious cult in modern society, not because we really are that obsessed with it, but because the myth of freedom demands it.” Says political philosopher Stephen L. Gardner. ‘It is in carnal desire that the modern individual believes he affirms his individuality.’ The body must be the true subject of desire because the individual must be the author of his own desire. (43)

If this comment appears oblique, think of it as a creation story for the individual. Much like Marx banned Bibles because his communism lacked a valid creation story, postmoderns deny God’s sovereignty through the worship of desire and must have their own creation story, which however unlikely places the individual at the center of the universe [of desire].[2]


Rod Dreher’s The Benedict Option: A Strategy for Christians in a Post-Christian Nation ties together numerous concerns about the church. He then offers the development of new schools and community as necessary components to maintaining a vibrant faith community in the face of the coming secular deluge.

In part one of this review, I outlined Dreher’s book. Part two looks at his definition of the problems facing the church. In part three, I will look at his solution to those problems.


Gardner, Stephen L. 1998. Myths of Freedom: Equality, Modern Thought, and Philosophical Radicalism. Greenwood.

Smith, Christian and Melinda Lundquist Denton. 2005. Soul Searching: The Religious and Spiritual Lives of American Teenagers. New York: Oxford University Press.

[1] @RodDreher, TheAmericanConservative.com/Dreher

[2] This is why gender advocates express no interest in hearing about the problems—disease, drug abuse, suicide, depression—created by the risky behavior that they advocate. To recognize these problems, they must admit that they have no credible creation story and that God is sovereign.

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