Christians in the West are exiles from a former Christian civilization whose lands have been overrun by the barbaric forces of a hedonistic secular socialism. In the forefront leading the charge against the last vesitages of “Christendom” would be the movement to enshrine homosexuality as a virtual new “race” which is beyond criticism. In the name of the alleged rights of the homosexual to live a life free of anything but public celebration of their allegedly inborn predilection towards people of the same biological sex the Christian must abandon their moral scruples or be run out of the marketplace and public life in general.

Make no mistake, predilections toward what Christian orthodoxy has always viewed as sinful and harmful benhavior cannot reasonably co-exist with Christianity. While Christians can and do tolerate such persons and are commanded to love and respect them, because their personal behavior is not under the Christian’s jurisdiction, the opposite is not the case. The mere presence of the light in the midst of darkness is too powerful a reminder that what the worldling perceives as liberty is actually an addiction and a bondage to sin, and so the ones in darkness naturally desire to snuff out the light.

It was refreshing to read an article on June 26 in, of all places, Time magazine’s website by Rod Dreher titles “Orthodox Christians Must Now Learn To Live as Exiles in Our Own Country”. Dreher very clearly states the problem. “Voting Republican and other failed culture war strategies are not going to save us now”, he says. And he adds, “Discerning the meaning of the present moment requires sobriety, precisely because its radicalism requires of conservatives a realistic sense of how weak our position is in post-Christian America.”

The response is something I have long refered to as a “radical necessity”, but even Dreher, intellectually of high caliber as he is, has only just begun to speak to that radical necessity, what he refers to as “The Benedict Option.” In this option he refers to St. Benedict who founded monastaries are tiny cities of refuge and as missionary centers throughout Europe during the barbarian invasions of the 5th and 6th centuries. He notes that these monastaries kept the light of the Gospel burning and, eventually, gave birth to Western Civilization.

As Deher describes this “option” it is clear that, finally, the larger Body of Christ is slowly, but too slowly, grasping the fact that not only are we becoming exiles but that, if we wish to preserve our witness and presence in this dying civilization during our own barbaric invasions, we must begin to re-organize our lives together in radical new ways that befit our exile status. The fact that most all of us cannot financially survive without depending on a godless culture’s institutions for jobs and basic necessities means that the temptation to compromise our convictions and morals becomes very strong: indeed for some Christians already merely refusing to participate as a business person in a gay wedding ceremony has led to their financial ruin. And worse is to come. The Bible instructs us to avoid temptation, but as the barbaric invasion from within becomes more radically anti-Christian no serious efforts are being made to alleviate Christian suffering and to mitigate the temptation to “go along” just to survive.

If you explore this website you will find not mere complaints about the current libertine secular socialist (and therefore barbaric) invasion of the lands of the West but you will find the concrete ideas, principles, and solutions which inform our radical necessity. Our radical necessity is, simply put, to build new “nations of people” that are culturally, socially, economically, and spiritually distinct and set apart from the barbaric society iwhich surround us. Our particular “nation of people” is a Christian people who are, in essence, refugees but also missionaries, determined to thrive as exiles and to continue to be witnesses for Jesus to the nations- that is at the heart of this Christian society.

If Dreher or others wish to explore the concrete ways Christians can avail themselves of a Benedict Option, as he refers to it, then perhaps they should explore the Mission Estate model, a model which can be used by any group of Christians. It is a positive model, outward focused on ministering to the people who will become casualties of a barbaric society as its ill effects are felt, being a witness for Jesus to the nations, and nurturing as well as giving sanctuary to Christians who will lose everything as the barbaric rulers of these lands impose their godless edicts.

It begins with a Round Table Group of 5 or more Christian adults who agree to the following:

1. They make convenant together by freewill to adopt the way of life of a nation of people whose God is the Lord- this gives cohesion and unity to their effort and ensures that everyone knows the common norms and standards, expectations, obligations, and even benefits of their freewill covenant association. In our case we have the Kha Yasa, our national covenant as a Society, which will guide every local group who then add their own practices and standards suited to local needs. It is the Kha Yasa as a pledge of our common unity, and not an organization, that will bind us together as a Christian People.

2. They agree to learn and commit to practicing core essentials of Christian community, not only together, but with other Christians wherever they interact, to the best of their ability.

3. They pledge themselves by all reasonable means to support and uphold one another in their rights, persons, and property against all hazards through cooperation and mutual assurance- they formally agree to treat one another as “kin by covenant choice” and take this seriously.

4. They either devise or utilize a basic Blueprint for creating a local “multi-family extended household” with fellow Christians who share their chosen national way of life and socio-cultural norms. In our case, again, it is the Kha Yasa, which provides a basic blueprint that can be adapted and modified to meet local needs. It is important to have a roadmap and framework in place, but to also be prepared to make course corrections and, for those who will be part of our Society, to share the knowledge of those experiences in order to increase our knowledge base.

Of course, they should also actively seek to find Christians to join their multi-family extended household who, likewise, make the same informed commitment to practice a kinship by covenant choice. It is the development of the multi-family extended households, these kinships by covenant choice, that will move Christians into a place of relative safety, insulate them from the worse abuses, and give them other ways to meet their basic needs which are not easily disrupted by the worldlings.

While within our Society these groups will tend to be no more than 120 or so adults and while they will be connected locally in association with other groups and globally with a whole Society (which will provide resources and training and larger scale services), the basic concept of these intentional kinship groups is applicable in the broadest community of all Christians. It allows for a step by step process of assimilation from a culture ruled by barbarianism to a culture ruled by Christ, from a way of life that is isolationist and yet dependent on macro-scale godless institutions to a way of life that featured interdependent and dependence on micro-scale and godly relationships and associations.

I have noted that while some say we Christian need a parachute to exit dependence on this barbaric order they have no idea what that parachute it. In the simplest terms, I propose, these intentional Christian kinship groups, some connected to this Society but many not, are that parachute. One person noted that there is a big difference between having a design for a parachute and actually having a parachute. This is true, and it is a reflection of the general unwillingness of Christians to see the danger of these barbaric invasions in the lands of the West which has forestalled the creation of “parachutes” based on this design.

Few practical examples of what I am referring to exist. There are intentional Christian communities- these tend toward utopianism and require you to move into them. These intentional Christian kinship groups would be able to begin “assembly” wherever even a few Christians who merely live NEAR each other gather. Yes, I envision a growing kinship group establishing a “mission estate” which acts like their local “lodge” and ministry center, and town hall for their community, which has housing for refugees, and which offers co-housing to those members who want or need low-cost housing in a wholesome and safe environment. But the kinship group exists as people, and even if a building was taken away or they were forced to flee as a body, their relations and mutual commitments are what defines them and keeps them together.

What is more, this approach of intentional kinship need not be exclusive. While members of our Society would form such groups, they might also form such relationships with other Christians in the church where they worship, where they work, or in their neighborhood. The basic concept of mutuality and cooperation should be followed as a general practice among all Christians and in all dealing Christians should prefer one another.

A general kinship group might be all Christians who live near you and this may require an effort on your part to connect with them and identify who the Christians around you are, and then sharing the concept and urging them to make a mutual pledge to act as an inentional kinship by covenant choice. This does not preclude you from forming or joining a kinship group for this Society, just as members of a kinship group for our Society would be encouraged to form a broader based kinship group with Christians who are near to them.

This approach is not too terribly disruptive. People find each other and begin by making a mutual pledge of intentional kinship by freewill covenant association, of “covenant choice.” They then work, as much as possible, to move toward greater cooperation and mutual assurance and, within or Society, toward eventually creating a Mission Estate.

It is indeed refreshing for me to see others identifying the problems and even vocalizing, even if in the most general of terms, a communitarian solution which is in keeping with two thousand years of Christian responses to living as exiles in the lands where we find ourselves planted as missionaries to the lost. I hope this sense of urgency becomes so wide spread that, soon, we will see the first working examples of actual parachutes from a barbaric culture take real and physical form in the first kinship groups.

I invite you to register for free and join our virtual community to begin learning more about this and other vital concepts and practices which will, should the Lord tarry, lead to the rise of a new stateless Christian nation of people, an exile nation of refugees who are witnesses for Jesus to the nations. REGISTER with this site.