Rod Dreher explains what the Benedict Option is not:
I have written here a thousand times that the Ben Op does not advocate an Amish total withdrawal from public life, but rather what I call a “strategic retreat”: for Christians to take a few steps back for the sake of deepening our own knowledge of and practice of the faith, precisely so we can live in this post-Christian society more resiliently. The Ben Op is about getting far, far more serious about formation, as well as deepening one’s involvement with local community.
He goes on to cite Alasdair MacIntyre, the philosopher who inspired this option:
My own critique of liberalism derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good cannot be achieved. Liberal political societies are characteristically committed to denying any place for a determinate conception of the human good in their public discourse, let alone allowing that their common life should be grounded in such a conception. On the dominant liberal view government is to be neutral as between rival conceptions of the human good, yet in fact what liberalism promotes is a kind of institutional order that is inimical to the construction and sustaining of the types of communal relationship required for the best kind of human life. . . .
The flourishing of the virtues requires and in turn sustains a certain kind of community, necessarily a small-scale community, within which the goods of various practices are ordered, so that, as far as possible, regard for each finds its due place with the lives of each individual, or each household, and in the life of the community at large. Because, implicitly or explicitly, it is always by reference to some conception of the overall and final human good that other goods are ordered, the life of every individual, household or community by its orderings gives expression, wittingly or unwittingly, to some conception of the human good. And it is when goods are ordered in terms of an adequate conception of human good that the virtues genuinely flourish. “Politics” is the Aristotelian name for the set of activities through which goods are ordered in the life of the community.
Where such communities exist — and they cannot help but exist—it may be possible for some to live lives they understand.
What is distinctly Christian about this? How can common virtues turn into “ultimate human good” without Christ paying the penalty for sin, without the prior work of the Holy Spirit in regenerating people dead in trespasses and sin? Is human good available to everyone simply by virtue of reason and contemplation? Then why call for Christians to live more resiliently and intentionally as Christians when the possibility of human flourishing is available to anyone who reads Aristotle?
If the fall happened and everyone descended from Adam “by ordinary generation” is turned in on themselves, hate God, and elevate the creature over the creator, then perhaps the Benedict Option should really be the Jesus Option. That likely sounds a tad fundy. But for the stark circumstances that follow human sin, band aids and habits won’t do.