Hospitality and the Benedict Option

Perceived breakdowns in the relationship of Christian conviction to the civic spirit of the age have compelled a number of Christians to reconsider a more sectarian prerogative. In an edgy 2009 piece entitled "Becoming Barbarians," Rod Dreher invited Christian conservatives to consider a "Benedict Option":

"that is, pioneering forms of dropping out of a barbaric mainstream culture that has grown hostile to our fundamental values." 

In the wake of the Obergefell v. Hodges, Dreher's commendation has become a hot topic of discussion. There is simply a sense among many Christian conservatives that a world becoming increasingly inhospitable to their values might be best served by their withdrawal from the institutions that dole out political capital and the habitation of a truly countercultural way of life, one that will provide a joyful witness in the face of society's grim and growing anhedonia. 

But the recent fallout from terrorist attacks in Paris compels me to reflect on the possibility that barbaric proposals are no respectors of persons, politically speaking. Both sides of the proverbial aisle can dehumanize.

On this note, I call attention to St. Benedict's Rule:

Let all guests who arrive be received like Christ, for he is going to say, "I came as a guest, and you received me." And to all let honor be shown, especially to the domestics of the faith and pilgrims (Ch. 53). 

All guests who visit the Abbey are to be received "with all charitable service." Benedict continues:

Let the Abbot give the guests water for their hands; and let both Abbot and community wash the feet of all guests. After the washing of the feet let them say this verse: "We have received Your mercy, O God, in the midst of Your temple."

Benedict commands the Abbot – not the monks but their leader who stands in the place of Christ – to focus especially on the guest. He is to make sure guests have water. He is even to go forego his fast, under most circumstances, in order not only to provide a feast for guests but to make sure they are not made to feel awkward by eating alone.

It must be admitted that Benedict clearly has in mind that most guests will be Christians, as is clear based on his command that the Abbot pray with them and adore Christ along with them. But his explicit intensification of the command to receive all guests like Christ ("especially to the domestics," as above) makes clear that others are in consideration and to be treated like Christ whoever they are.

Syrian Madonna and Child

In Benedict's world as in ours, it was not inconceivable that strange guests would pose real danger to the brothers. Any knock on the door could portend a threat. And yet it is just for that reason that Benedict commands this ethic of hospitality as a radical imitatio Christi. No threat releases a Monk from the obligation to answer the door.

According to Benedict, this is the face of Christ, this the distressed face of his Blessed Mother. What calculation of risk, based--it must be admitted--on a calculation of fear alone, would justify not answering the knock on our door.

Give us grace, oh Lord: that we would see your servant Benedict's words as more than an option!