Strategies abound in how the Christian ought to properly and rightly engage the culture, the cultural West in particular that is on the brink of a moral and spiritual implosion.

The answer to the question – How does the Christian engage an unbelieving, secular culture? – is not monolithic.

Let me offer four options.

The Benedict Option

The Benedict Option popularized by Rob Dreher’s 2017 bestselling book, The Benedict Option, is modeled after the monastic priest, Benedict of Nursia (480-547). Let’s call this option strategic withdrawal. In the wake of the fall of the Roman Empire, Benedict built a series of communities for monks surrounded by the Christian faithful, who decided to rebuild the community of faith amidst the rubble of the now deceased Roman Empire.

Benedict’s theory was based on the belief that people of faith should withdraw to be strengthened to fight another day in the changing cultural milieu of the day. Using his now famous, Rule of St. Benedict, a template was set for renewal and restoration among the religious leaders of the church that then filtered down to the laity. In some measure, Benedict’s strategy worked. Rome fell and the Church survived.

For us, this would mean building strong churches, families, and schooling options that are set over agains the secular systems of the world, along with living near and interacting with other believers in ways that build healthy relationships, families, businesses, and alternatives to the secular systems in play.

The Boniface Option

The Boniface Option is based on the life and ministry of the 8th century British monk, Boniface (680-753), who heroically attempted multiple times to evangelize the Germanic people in the region known as Frisia, the coastal region along the North Sea that today cover parts of the Netherlands and Germany. Boniface’s methodology was not strategic withdrawal, but bold, relentless engagement.

Though ejected by the Frisians at first, he reentered their world to plant churches, preach the gospel, and confront the idolatry of the Germanic tribes. His most famous act of confronting the pagan culture of the Germanic tribes was “felling the Oak of Thor (or Jupiter),” a massive tree in the region of Hesse that had been believed to be animated by the powers of Thor and assigned the mythic powers of a god. Boniface’s defiant destruction of this Germanic god was taken as a model in how to confront pagan secularity. Though this act and others like it eventually cost him his life, Boniface’s martyrdom served as a model of heroic, bold cultural engagement in service to the Gospel.

For us, this would would a high level of engagement in secular institutions, all the way from school boards, all the social service clubs, governmental involvement, the passing of legislation, fighting legal battles where necessary, and calling public officials to give an account. Further, it would mean deliberately engaging the culture at the most critical point on the most criticism issues, i.e. LBGTQ+ issues, abortion, marriage and family issues, CRT, and ‘wokeness’ issues.

The Bonhoeffer Option

The Bonhoeffer Option is based on the life of the German Pastor, Dietrich Bonhoeffer (1906-1945). Let’s call this option radical confrontation. Though a pacifist most of his days, in the waining days of Hitler’s evil empire Bonhoeffer was executed by the Nazi regime for his participation in an assassination scheme against Hitler. Bonhoeffer methodically decided that the evil of Hitler was so evil that it required radical action. To not act against such evil was evil itself.

Bonhoeffer’s argument was NOT that in participating in Hitler’s assassination he himself was not sinning. To take another man’s life is in some part, for whatever reasons that action might be warranted, taking a person’s life is a result of sin (war) or directly sinful (murder). Instead, Bonhoeffer’s argument was though he was sinning in murdering Hitler the evil of the Nazi regime was so wicked and vile that it required radical action. To act was sinful. To not act was even more sinful. Caught in the scheme to assassinate Hitler, Bonhoeffer was sentenced to death on April 8^th, 1945 and executed the next day in Flossenburg, Germany, mere days before the end of WW II.   

For us, this would mean public and peaceful protests, intention organizing with others of like-mindedness, and taking on the very powers (people) behind the evil and corruption impacting society.

The Jesus Option

After considering these three options one might be tempted to ask, “But Pastor, what about Jesus and His way?” You ask excellent questions that may give some surprising answers.

Jesus employed all three options depending on the circumstances He was facing, a lesson we, too, need to learn.

Jesus employed the Benedict Option by frequently withdrawing to pray and to be spiritually restored (Mt. 14:13; 15:29; Mk. 1:12, 35; Lk. 4:42; 5:16; 6:12-13; 6:31-32). Though completely God in the flesh, He was also completely human and needed seasons of prayer, refreshment, nourishment, and drink. In fact, just before the greatest test of His life (the crucifixion) Jesus prayed alone in the garden of Gethsemane (Mt. 26:36-46). Jesus knew that not every battle was necessary until the ultimate battle arrived that would lead to His death and subsequent resurrection. In other words, Jesus would strategically withdraw at times to fight another day.

Jesus employed the Boniface Option at times as well. Jesus could be as tender as a lamb with the wounded sinner and as caustic as a salty-tongued sage with the elites of His day (Mt. 23). In fact, Jesus called His adversaries enemies, liars, hypocrites, sons of Satan, and a whole host of other names that would make your grandmother blush. He boldly and relentlessly, in one sense just like Boniface, cut down their trees of religiosity, pride, arrogance, and self-righteousness.    

Jesus employed the Bonhoeffer Option as well. Hold your horses. I know what you’re thinking – should we employ violence to advance the kingdom and to thwart evil? Jesus was not commanding His disciples (them or now) to murder, harm, or do violence to the enemies of the cross. But Jesus did radically confront the powers of darkness and sin in two ways.

First, Jesus reminded His followers that He did not always come to bring peace but a sword that would divisive (Mt. 10:34). Further, if even only for self-defense, He commanded His disciples to sell their cloaks and buy a sword, maybe two (Lk. 22:35-38). If we live by the sword we may die by the sword; conversely, if we wield the sword of God’s Word is may have as deadly effect (Eph. 6:17).

Second, Jesus entered into a battle with and an assassination attempt against Satan’s regime, against sin, death, hell, and Satan at the cost of His own life. And He was successful. As John Owen argued in his 1648 magisterial book, Salus Electorum, Sanguis Jesu or the Death of Death in the Death of Christ, that in the death and resurrection of Jesus Christ the death of death has been accomplished. Jesus’ actions confirmed the truth that sometimes evil is so great, so sinister and so deadly it requires radical confrontation even if it means our life.

When Jesus faced the frantic, often selfish, unrelenting and needy crowds He strategically withdrew to serve another day. When He faced the arrogance of the elites, He boldly and relentlessly engaged them with such caustic words that Jesus was murdered as much for what He said as what He did and who He was. And when He faced ultimate evil and sin, Jesus radically confronted evil by assassinating it with His own life, death, and resurrection.

We, too, must be wise as to when to withdraw and rebuild, when to boldly and relentlessly engage and, if necessary, when to radically confront the powers that be as we assassinate evil, not with guns, knives or violence, but with our own lives, knowing that He who raised Jesus from the dead will raise us up also by the power of the One who brought death to death in the death and resurrection of Jesus Christ. You cannot kill a man who is unafraid to die. So, let’s pick an option based on the season we’re in and let’s go!

Kevin Shrum has pastored for forty two years, the last thirty at Inglewood Baptist Church, Nashville, TN. He has authored numerous articles, as well as having served as a college and seminary professor.

Image: Mitya Ilyinov, via Wikimedia Commons // CC BY 2.0 Deed