Maybe when Constantine tempted them to think that Christendom meant the end of exile and alienation?
But it sure would help if Christian-Americans thought about American society more the way Jewish-Americans do than the way people who used to be the Church of Scotland think.
Imagine if Rod Dreher had grown up not mainline Protestant but Jewish:
Dreher has frequently and sometimes testily responded to critics by saying he’s not calling for anybody to head for the hills. But that’s not what I’m asking about. The Lubavitch hasidim are as “in the world” as any strictly observant Jewish group I can think of. They send shlichim to the four corners of the earth to minister to Jews wherever they may be. They are all about outreach, and they try in a host of ways to meet the people they are reaching out to where they are. And they are certainly making sure that they have something to give the world before they give it — they are ferocious about deeply educating their kids, and traditional Judaism is all about imbuing every single action of every day with the sacred. If you wanted to point to a Benedict Option-like group that had unquestionably not withdrawn into itself and fled for the hills, they’d be a perfect candidate.
But they are also a group apart within a people apart, and they believe themselves to be precisely that. And I can assure you, that has a real impact on how other Jews perceive them and relate to them. I’m curious to know whether that is a dynamic the Benedict Option would inculcate within Christianity, and whether Dreher thinks that would be a problem if it did.
The answer, by the way, to Millman’s question is that Christians who read Peter know that Christianity has a set-apart dynamic:
9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.
11 Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. (1 Pet 2)
And then imagine what it would mean if Christian America was as fantastic an idea as Jewish America:
[Christian traditionalists] are more likely to win space to live according to their consciences to the extent that they are able to convince a majority that includes more liberal Christians and non-Christian believers, as well as outright secularists, that they are not simply biding their time until they are able to storm the public square. In addition, they will have to develop institutions of community life that are relatively low-visibility and that can survive without many forms of official support. The price of inclusion in an increasingly pluralistic society may be some degree of voluntary exclusion from the dominant culture.
There is no doubt that this will be a hard bargain for adherents of traditions that enjoyed such immense authority until recently. . . . The basis for coexistence must be a shared understanding that the Christian America for which some long and that others fear isn’t coming back—not only because it was Christian but also because it involved a level of consensus that is no longer available to us. There are opportunities for believers and nonbelievers alike in this absence.