A movement advocating for modern societies to be reorganized according to biblical law
Religion: Christianity
Denomination: Reformed Christianity
Founder: Rousas John Rushdoony
Founded: 20th century
Location: United States
Other Names: Theonomy
Christian Reconstructionism is a social theory and theological movement that emerged in the late 1950s, spearheaded by an Armenian-American Presbyterian minister, R.J. Rushdoony. This movement proposes that modern societies should be reorganized according to biblical law, emphasizing the adoption of the judicial laws found in the Mosaic covenant, including the death penalty for offenses such as murder, idolatry, open homosexuality, adultery, witchcraft, and blasphemy. These laws are seen as reflecting the “general equity” of the moral law as outlined in the Westminster Confession. Advocates of Christian Reconstructionism are known as “Reconstructionists” and hold a postmillennial view, believing that the preaching of the gospel in this age will lead to extraordinary revivals, resulting in a largely Christian global population before Christ’s return.
Christian Reconstructionism is characterized by four interconnected ideas: Christians possess a comprehensive system of knowledge about the universe, which leads to a division of “us” vs. “them”; they have the right and responsibility to legislate morality for all; Christianity and Western culture are intrinsically linked; and the ultimate goal of Christians is to dominate the earth. These beliefs pose significant implications for religious liberty and democracy, drawing criticism for distorting the Christian faith and for their potential threat to the foundational principles of a pluralistic society.
The movement is closely tied with postmillennial eschatology and Cornelius Van Til’s presuppositional apologetics. Christian Reconstructionists support a theonomic government, along with libertarian economic principles. They maintain distinct spheres of authority between self, family, church, and state. The enforcement of moral sanctions under theonomy is primarily the responsibility of the family and church government, with civil government focusing on criminal matters, courts, and national defense.
The movement, while small, has exerted soft influence through publishing, homeschooling curriculums, and the establishment of institutions like Christian liberal arts colleges, particularly in the community centered around Moscow, Idaho. These Reformed evangelicals navigate the tension between resisting the wider culture, which rejects Christian values, and the hopeful expectation of a cultural renewal and return to God’s laws, albeit not within their lifetime. The movement’s distinctiveness lies in its theological positions, particularly its emphasis on “theonomy” and “postmillennialism,” which stand out in a religious landscape that has largely moved away from such claims.
R.J. Rushdoony, the movement’s founder, played a pivotal role in shaping Christian Reconstructionism. He considered Christianity and democracy to be inherently at odds, advocating instead for a form of spiritual aristocracy and a republic as a preferred form of civil government. He believed that a republic would avoid mob rule and the tyranny of the majority, asserting that the American Constitution was designed to perpetuate a Christian order. His work, alongside that of his followers, draws from a variety of influences, including Cornelius Van Til’s rejection of “intellectual neutrality.” Rushdoony’s insistence on the abiding character of Mosaic Law and his engagement with mid-century right-wing cultural and political organizations highlight his commitment to his views. Despite Rushdoony’s sometimes controversial stands, his influence has been profound, particularly in areas like homeschooling, where his ideas continue to be influential.
Many evangelical Christians, including notable leaders like Jerry Falwell Sr., Bill Gothard, and Pat Robertson, have embraced aspects of Christian Reconstructionism. These leaders have used its principles to build evangelical communities, such as the homeschooling community in the 1970s and 1980s. Rushdoony’s influence extended to television programs and political campaigns where his views were promoted.
However, the movement faces criticism from various quarters. Michael Horton of Westminster Seminary California has warned against the authoritarian and legalistic program of Christian Reconstructionism, arguing that it could lead to sub-Christian ideas about sin and human nature. J. Ligon Duncan from Reformed Theological Seminary has criticized the movement for its violation of biblical patterns and its approach to civil law, which differs significantly from traditional Calvinist and Reformed theology.
Rodney Clapp and other critics have described the movement as anti-democratic, bordering on a call for outright theocracy. Moreover, traditional Calvinist Christians argue that Christian Reconstructionists have misunderstood key theological positions concerning the relationship between the Sinai covenant’s ethical stipulations and the Christian obligation to the Mosaic judicial laws.
image via Chalcedon
