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Fundamentalist Calvinist theonomic motion

Christian reconstructionism is a fundamentalist Calvinist theonomic movement.[1] It developed nether the ideas of Rousas Rushdoony, Greg Bahnsen and Gary Due north[ii] and has had an important influence on the Christian correct in the Usa.[iii] [4] In keeping with the cultural mandate, Christian reconstructionists advocate theonomy and the restoration of sure biblical laws said to have continuing applicability.[5] These include the death penalty not only for murder, but likewise for propagators of all forms of idolatry,[6] [vii] open homosexuals,[8] adulterers, practitioners of witchcraft and blasphemers.[9]

The Christian reconstructionism move became very popular exterior the United States after 2000, especially in countries with large Pentecostal populations (Sub-saharan Africa,Primal America and Caribbean).[ citation needed ]

Christian reconstructionists are usually postmillennialists and followers of the presuppositional apologetics of Cornelius Van Til.[ten] [11]

A Christian denomination that advocated the view of Christian reconstructionism until its dissolution in 2020 was the Reformed Presbyterian Church in the The states.[12] Most Calvinist Christians, however, disavow Christian reconstructionism and hold to classical covenant theology, the traditional Calvinist view of the human relationship betwixt the One-time Covenant and Christianity.[13]

Reconstructionist perspective [edit]

Theonomy [edit]

Christian reconstructionists abet a theonomic government and libertarian economical principles. They maintain a distinction of spheres of authority betwixt self, family, church, and land.[fourteen] [15] For example, the enforcement of moral sanctions nether theonomy is carried out by the family unit and church building authorities, and sanctions for moral offenses are outside the authority of civil government (which is limited to criminal matters, courts and national defense). However, some believe these distinctions become blurred, every bit the awarding of theonomy implies an increment in the authority of the civil authorities.[ citation needed ] Reconstructionists also say that the theonomic government is non an oligarchy or monarchy of man communicating with God, but rather, a national recognition of existing laws. Prominent advocates of Christian reconstructionism take written that according to their understanding, God's law approves of the death penalty non simply for murder, merely as well for propagators of all forms of idolatry,[half-dozen] [7] open homosexuality,[16] adulterers, practitioners of witchcraft, blasphemers,[nine] and perhaps even recalcitrant youths[17] (see the List of uppercase crimes in the Bible).

Christian reconstructionism'southward founder, Rousas Rushdoony, wrote in The Institutes of Biblical Police force (the founding document of reconstructionism) that Old Testament law should exist practical to modernistic society, and he advocates the reinstatement of the Mosaic law'due south penal sanctions such as stoning. Under such a system, the list of civil crimes which carried a expiry sentence would include murder, homosexuality, adultery, incest, lying about one's virginity, bestiality, witchcraft, idolatry or apostasy, public blasphemy, false prophesying, kidnapping, rape, and bearing false witness in a capital example.[18] However, Greg Bahnsen points out that such a system would only be possible if the civilization at big were a Christian culture, and that the force of regime could not be used to impose Christianity on a culture that did not want it.[7]

Kayser points out that the Bible advocates justice, and that biblical punishments prescribed for crimes are the maximum allowable to maintain justice and not the only bachelor option, considering lesser punishments are authorized also.[19]

Views on pluralism [edit]

Rousas Rushdoony wrote in The Institutes of Biblical Police force: "The heresy of democracy has since [the days of colonial New England] worked havoc in church building and state"[ citation needed ] and: "Christianity and democracy are inevitably enemies", and he said elsewhere that "Christianity is completely and radically anti-democratic; information technology is committed to spiritual aristocracy," and characterized republic as "the great beloved of the failures and cowards of life".[20] He still repeatedly expressed his opposition to whatsoever sort of violent revolution and advocated instead the gradual reformation (oftentimes termed "regeneration" in his writings) of order from the lesser upwards, commencement with the individual and the family and from there gradually reforming other spheres of say-so, including the church building and the state.[21]

Rushdoony believed that a republic is a better course of ceremonious authorities than a republic. According to Rushdoony, a republic avoided mob rule and the dominion of the "51%" of society; in other words "might does not make right" in a commonwealth.[22] Rushdoony wrote that America'south separation of powers between 3 branches of government is a far more neutral and better method of ceremonious authorities than a direct democracy, stating "[t]he [American] Constitution was designed to perpetuate a Christian order". Rushdoony argues that the Constitution's purpose was to protect faith from the federal government and to preserve "states' rights."[23]

Douglas Due west. Kennard, a Professor Theology and Philosophy at the Houston Graduate School of Theology, wrote with regard to Christian reconstructionism, that Christians of non-Calvinist traditions, such as some "Baptist, Methodist, Catholic, [and] Orthodox", would exist "under threat of capital punishment as fostered by the extreme Theonomist."[24] On the other hand, Ligon Duncan has stated that "Roman Catholics to Episcopalians to Presbyterians to Pentecostals", as well as "Arminian and Calvinist, charismatic and not-charismatic, loftier Church building and low Church traditions are all represented in the broader umbrella of Reconstructionism (often in the form of the "Christian America" movement)."[25]

Influence on the Christian right in general [edit]

Although it has a relatively minor number of self-described adherents, Christian reconstructionism has played a role in promoting the trend toward explicitly Christian politics in the larger American Christian right.[26] [ folio needed ] This is the wider trend to which some critics refer, generally, as dominionism. As well, they allegedly take an corporeality of influence which is disproportionate to their numbers amongst advocates of the growth of the Christian homeschooling movement and other Christian education movements that seek independence from the direct oversight or support of the ceremonious government. Because their numbers are so modest compared to their influence, they are sometimes defendant of being secretive and conspiratorial.[27] [28]

In Matthew 28:18, Jesus says, "All power is given unto me in heaven and in earth." This verse is seen as an announcement past Jesus that he has causeless authority over all earthly authority. In that calorie-free, some theologians interpret the Great Commission every bit a command to practise that authority in his name, bringing all things (including societies and cultures) into subjection under his commands. Rousas Rushdoony, for example, interpreted the Peachy Commission as a republication of the "creation mandate",[29] referring to Genesis 1:28

Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the bounding main, and over the fowl of the air, and over every living thing...

For Rushdoony, the idea of dominion implied a form of Christian theocracy or, more accurately, a theonomy. For example, he wrote that:

The purpose of Christ's coming was in terms of the creation mandate… The redeemed are called to the original purpose of man, to practice dominion under God, to be covenant-keepers, and to fulfil "the righteousness of the constabulary" (Rom. 8:4)… Human is summoned to create the society God requires.[30]

Elsewhere he wrote:

The man who is beingness progressively sanctified volition inescapably sanctify his home, school, politics, economic science, science, and all things else by understanding and interpreting all things in terms of the word of God.[31]

Many evangelical Christians of all types have embraced Christian Reconstructionism in part or in whole. Evangelical leaders who endorsed it explicitly or implicitly include Jerry Falwell Sr., Bill Gothard, Jay Grimstead, D. James Kennedy, Tim LaHaye, Doug Phillips, Howard Phillips, Pat Robertson, Francis Schaeffer, and Wayne Whitehead. Gothard and the 2 Phillipses, for instance, used Christian Reconstructionism to build the evangelical homeschooling community of the 1970s and 1980s. Robertson and Kennedy hosted Rushdoony on their telly programs, and Robertson also used dominionist language in his book, The Undercover Kingdom, and in his 1988 presidential campaign.[32]

Grimstead, of the Coalition on Revival, summarized the position of many evangelical leaders: "'I don't call myself [a Reconstructionist],' just 'A lot of the states are coming to realize that the Bible is God's standard of morality … in all points of history … and for all societies, Christian and non-Christian alike… It so happens that Rushdoony, Bahnsen, and Northward understood that sooner.' He added, 'There are a lot of us floating around in Christian leadership—James Kennedy is i of them—who don't go all the way with the theonomy affair, but who want to rebuild America based on the Bible.'"[33]

Christian critics [edit]

Michael Horton of Westminster Seminary California has warned against the seductiveness of ability-faith. The Christian rhetoric of the movement is weak, he argues, against the logic of its authoritarian and legalistic programme, which will always bulldoze reconstructionism toward sub-Christian ideas almost sin, and the perfectibility of human being nature (such as to imagine that, if Christians are in ability, they won't exist inclined to do evil). On the opposite, Horton and others maintain, God'south Law can, often has been, and will be put to evil uses past Christians and others, in the state, in churches, in the marketplace, and in families; and these crimes are aggravated, considering to oppose a wrong committed through abuse of God's law, a critic must bear being labeled an enemy of God'due south police.[34]

J. Ligon Duncan of the Department of Systematic Theology of Reformed Theological Seminary in Jackson, Mississippi, warns that "Theonomy, in gross violation of biblical patterns and mutual sense, ignores the context of the giving of the police force to the redemptive community of the Old Testament. This constitutes an approach to the nature of the ceremonious law very dissimilar from Calvin and the rest of the Reformed tradition, which sees the ceremonious law as God's application of his eternal standards to the particular exigencies of his people." Duncan rejects the reconstructionists' insistence that "the Old Testament civil example law is normative for the civil magistrate and government in the New Covenant era". He views their denial of the threefold stardom between moral, civil, and ceremonial police force every bit representing ane of the severe flaws in the reconstructionist hermeneutic.[35]

Professor Meredith Kline, whose own theology has influenced the method of several reconstructionist theologians, has adamantly maintained that reconstructionism makes the mistake of failing to sympathize the special prophetic office of biblical State of israel, including the laws and sanctions, calling it "a delusive and grotesque perversion of the teachings of scripture."[36] Kline'south student, Lee Irons, furthers the critique:

According to the Reformed theocrats apparently… the only satisfactory goal is that America go a Christian nation. Ironically... it is the wholesale rejection (not revival) of theocratic principles that is desperately needed today if the church is to be true-blue to the task of gospel witness entrusted to her in the nowadays historic period… Information technology is only every bit the church… puts aside the lust for worldly influence and power – that she volition exist a positive presence in society.[37]

Rodney Clapp wrote that reconstructionism is an anti-democratic movement.[38] [39]

In an April 2009 commodity in Christianity Today nigh theologian and author Douglas Wilson, the mag described reconstructionism as outside the 'mainstream' views of evangelical Christians. It also stated that it "borders on a telephone call for outright theocracy".[40]

George M. Marsden, a professor of history at the University of Notre Matriarch, has remarked in Christianity Today that "Reconstructionism in its pure form is a radical motion". He likewise wrote, "[t]he positive proposals of Reconstructionists are so far out of line with American evangelical commitments to American republican ideals such every bit religious freedom that the number of truthful believers in the move is small."[41]

Popular religious author, feminist, and sometime Roman Cosmic nun, Karen Armstrong sees a potential for "fascism" in Christian reconstructionism, and sees the eventual Dominion envisioned by theologians R. J. Rushdoony and Gary Due north as "totalitarian. There is no room for any other view or policy, no democratic tolerance for rival parties, no individual freedom."[42]

Traditional Calvinist Christians take argued that Christian reconstructionists have "significantly misunderstood the positions of Calvin, other Reformed teachers and the Westminster Confession concerning the relationship betwixt the Sinai covenant'southward ethical stipulations and the Christian obligation to the Mosaic judicial laws today."[thirteen]

Relationship to dominionism [edit]

Some sociologists and critics refer to reconstructionism as a type of dominionism. These critics claim that the frequent use of the discussion dominion by reconstructionist writers, strongly associates the disquisitional term dominionism with this movement. Every bit an ideological form of dominionism, reconstructionism is sometimes held up equally the most typical form of rule theology.[26] [ page needed ] [27] [43] [ folio needed ] [28] [44] [ page needed ] [45] [ page needed ]

The Protestant theologian Francis Schaeffer is linked with the movement past some critics, but some reconstructionist thinkers are highly critical of his positions. Schaeffer himself disavowed any connection or amalgamation with reconstructionism, though he did cordially correspond with Rushdoony on occasion.[46] Authors Sara Diamond and Fred Clarkson suggest that Schaeffer shared with reconstructionism the tendency toward dominionism.[27] [43] [ page needed ]

Christian reconstructionists[ who? ] object to the dominionism and the dominion theology labels, which they say misrepresent their views. Some separate Christian cultural and political movements object to existence described with the characterization dominionism, considering in their mind the word implies attachment to reconstructionism. In reconstructionism the thought of godly dominion, subject to God, is assorted with the autonomous dominion of mankind in rebellion against God.

See as well [edit]

  • Christian democracy
  • Christian libertarianism
  • Christian state
  • Christianism
  • Postmillennialism
  • Presuppositional apologetics
  • Sabbatarianism
  • Summary of Christian eschatological differences
  • TheocracyWatch

Notes [edit]

  1. ^ Duncan, J. Ligon Iii (October fifteen, 1994). Moses' Law for Modern Government. Annual national coming together of the Social Science History Association. Atlanta, GA. Archived from the original on November 30, 2012. Retrieved August 23, 2013.
  2. ^ Smith, David L. (Feb 1, 2001). A Handbook of Contemporary Theology: Tracing Trends and Discerning Directions in Today's Theological Mural. Baker Publishing Group. p. 214. ISBN9781441206367.
  3. ^ Clarkson, Frederick (1995). "Christian Reconstructionism". In Berlet, Chip (ed.). Eyes Right!: Challenging the Right Fly Backlash. Boston: South End Press. p. 73. ISBN9780896085237.
  4. ^ Ingersoll, Julie (2009). "Mobilizing Evangelicals: Christian Reconstructionism and the Roots of the Religious Right". In Brint, Steven; Schroedel, Jean Reith (eds.). Evangelicals and Commonwealth in America: Religion and politics. Vol. 2. New York: Russell Sage Foundation. p. 180. ISBN9780871540683.
  5. ^ McClendon, James William (1994). Systematic Theology: Doctrine. Abingdon Press. p. 180. ISBN9780687110216.
  6. ^ a b Rushdoony 1973, pp. 38–39.
  7. ^ a b c Bahnsen, Greg L, Interview, CMF now, archived from the original on May 14, 2020, retrieved December 11, 2007 .
  8. ^ DeMar, Gary (1987), Ruler of the Nations, Dominion Printing, p. 212
  9. ^ a b Due north, Gary, Unconditional Surrender: God's Program for Victory, US: Online home, p. 118, archived from the original on November nineteen, 2007, retrieved December 12, 2007 .
  10. ^ Worthen, Molly (2008). "The Chalcedon Trouble: Rousas John Rushdoony and the Origins of Christian Reconstructionism". Church History. 77 (2): 399–437. doi:10.1017/S0009640708000590. S2CID 153625926.
  11. ^ Rosenberg, Paul (July 31, 2015). "Secrets of the extreme religious right: Inside the frightening globe of Christian Reconstructionism". Salon . Retrieved March 2, 2019.
  12. ^ The Journal of Markets & Morality: Scholarship for a Humane Economy, Volume nine, Issue 1. Acton Institute. 2006. p. 93.
  13. ^ a b Cunningham, Timothy R. (March 28, 2013). How Firm a Foundation?: An Exegetical and Historical Critique of the "Ethical Perspective of [Christian] Reconstructionism" Presented in Theonomy in Christian Ideals. Wipf and Stock Publishers. p. seven. ISBN9781608994618.
  14. ^ McVicar, Michael J (Fall 2007), "The Libertarian Theocrats: The Long, Strange History of RJ Rushdoony and Christian Reconstructionism", Public Eye, 22 (three), archived from the original on August 23, 2013, retrieved August 24, 2013
  15. ^ *Brownish, Marker D. R.O.S.E.S. - The Five Points of Christian Reconstruction (PDF). Omaha, Nebraska: Biblical Blueprints. Archived from the original (PDF) on Feb 22, 2014. Retrieved Feb 14, 2014. His laws are to be obeyed by every man individual equally well equally by every human establishment. [… T]he Bible does recognize several other legitimate man governments that God has established. […] These governments are under His sovereignty and are as well separate from one another. Each 1 has its moral authority ordained by God inside its express sphere of jurisdiction. […] The Family […] The Church […] The State […] Historically, human civilizations take brought tremendous suffering and judgment upon themselves because they take blurred the distinctions between these separate governments, have failed to submit to the biblical requirements for these governments, and have over-extended the authorisation of 1 or more of these governments.
  16. ^ DeMar, Gary (1987), Ruler of the Nations, Rule Press, p. 212 .
  17. ^ Einwechter, William (January–February 2003), "Stoning Disobedient Children?", The Christian Statesman, 146 (1) .
  18. ^ Durand, Greg Loren (Oct 31, 2014), Judicial Warfare: Christian Reconstruction'south Blueprints For Dominion, Chapter 13, Toccoa, Ga.: Sola Fide Publishers, 2014, ISBN978-0692240601 .
  19. ^ Kayser, Phillip G. Is the Death Penalty Merely? (PDF). Omaha, NE: Biblical Blueprints. Archived from the original (PDF) on October 27, 2012. Retrieved February 14, 2014. What is the legitimate penalisation for a crime? [… Westward]lid would end a tyrannical state from once once more imposing the death penalty for petty theft as was repeatedly practiced in England? On the other hand, what would hinder the land from just fining a murderer $100? […] Without an objective standard of justice from God, how tin can nosotros discern justice? […] Is information technology unjust to cutting off the hand of a thief as is prescribed in the Koran? The Bible would say, aye. In America people are placed into jail for years for thefts that could have been paid off by means of Biblical restitution in much less time. With the biblical penalty, the criminal is rehabilitated and the victim is compensated. It is easy to meet how the Biblical penalties designed to be restorative would be a wonderful alternative to present penalties. Just some people take questioned whether the Biblical death penalisation should exist implemented. Information technology is best-selling that the punishment for murder is non restorative. But it is the contention of this booklet that the (maximum) penalty of death for every other offense was designed to restore sinners to repentance. […] Theonomists have tended to treat [the Hebrew phrase "möt yumat"] as a mandate for the death penalty. I debate that this is impossible, since God Himself authorized bottom penalties.
  20. ^ In Extremis – Rousas Rushdoony and his Connections, British Centre for Science Didactics, retrieved December 12, 2007 .
  21. ^ Dream of Total Justice, Chalcedon Foundation, retrieved July 8, 2012 .
  22. ^ Rushdoony, R. J. "On World As It Is in Heaven". God and Politics (Interview). Interviewed past Bill Moyers. Alexandria, VA: PBS.
  23. ^ Rushdoony, Rousas J. (1965). The Nature of the American Organization. Ross House Books. ISBN978-1879998278. Archived from the original on March 22, 2011.
  24. ^ Kennard, Douglas W. (December 4, 2015). Biblical Covenantalism. Wipf and Stock Publishers. p. 26. ISBN9781625646606.
  25. ^ J. Ligon Duncan Three (Oct 15, 1994). "Moses' Police force for Modern Government: The Intellectual and Sociological Origins of the Christian Reconstructionist Move". Heart for Reformed Theology and Apologetics. Archived from the original on November 30, 2012. Retrieved July 1, 2017.
  26. ^ a b Martin 1996.
  27. ^ a b c Diamond, Sara. 1995. Roads to Dominion: Right-Wing Movements and Political Power in the United States. New York: Guilford Press. ISBN 0-89862-864-four.
  28. ^ a b Diamond, Sara. 1989. Spiritual Warfare: The Politics of the Christian Correct. Boston: Southward End Printing.
  29. ^ Rushdoony 1973, p. 729.
  30. ^ Rushdoony 1973, pp. 3–4.
  31. ^ Rushdoony, Rousas John, "Foreword", in Bahnsen, Greg (ed.), Theonomy in Christian Ideals (third ed.), p. xii .
  32. ^ Du Mez, Kristin Kobes (2020). Jesus and John Wayne : how white evangelicals corrupted a religion and fractured a nation. New York, NY. p. 78. ISBN1-63149-573-9. OCLC 1120090251.
  33. ^ Martin 1996, p. 354.
  34. ^ Horton, Michael (September–Oct 1994), "In God's Name: Guidelines for Proper Political Involvement", Mod Reformation Mag, 3 (5), archived from the original on April fifteen, 2007 .
  35. ^ Duncan, J Ligon (1994). "Moses' Constabulary for Modern Government: The Intellectual and Sociological Origins of the Christian Reconstructionist Motility". Archived from the original on November 30, 2012. Retrieved August 23, 2011.
  36. ^ Kline, Meredith (Fall 1978), "Comments on an Old-New Mistake", Westminster Theological Journal (41): 172–89
  37. ^ Irons, Lee (2002). "The Reformed Theocrats: A Biblical Theological Response". Retrieved March 30, 2008.
  38. ^ Clapp, Rodney (February 20, 1987). "Commonwealth as Heresy". Christianity Today. Vol. 31, no. three. pp. 17–23.
  39. ^ Northward, Gary (1987). "Honest Reporting as Heresy". Westminster's Confession. pp. 317–41.
  40. ^ Worthen, Molly (April 2009), "The Controversialist", Christianity Today, 53 (4), retrieved June 16, 2009 .
  41. ^ The Sword of the Lord. Christianity Today. Published March 1, 2006.
  42. ^ Armstrong, The Battle for God, pp. 361–2
  43. ^ a b Clarkson 1997.
  44. ^ Berlet & Lyons 2000.
  45. ^ Barron 1992.
  46. ^ Did Francis Schaeffer Believe Rushdoony Was Crazy?, Chalcedon, archived from the original on February 13, 2010

References [edit]

  • Barron, Bruce (1992). Heaven on Earth? The Social & Political Agendas of Rule Theology. Thou Rapids, MI: Zondervan. ISBN978-0-310-53611-6.
  • Berlet, Chip; Lyons, Matthew Due north. (2000). Right–Wing Populism in America: Too Close for Comfort . New York: Guilford Press. ISBN978-i-57230-562-5.
  • Clarkson, Frederick (1997). Eternal Hostility: The Struggle Betwixt Theocracy and Commonwealth. Monroe, ME: Common Courage. ISBN978-ane-56751-088-one.
  • Martin, William (1996), With God on Our Side: The Ascent of the Religious Right in America, New York: Broadway Books
  • DeMar, Gary (1988), The Fence Over Christian Reconstruction, Ft. Worth, TX: Dominion Press, ISBN978-0-930462-33-viii, archived from the original on June twenty, 2006, retrieved April 15, 2006
  • Due north, Gary; DeMar, Gary (1991), Christian Reconstruction: What It Is, What It Isn't, Tyler, TX: Establish for Christian Economics, ISBN978-0-930464-53-0, archived from the original on May 21, 2006, retrieved April xv, 2006 .
  • Rushdoony, Rousas John (1973), The Institutes of Biblical Constabulary, Nutley, NJ: P&R (Craig Press), ISBN978-0-87552-410-viii .

https://chalcedon.edu/resources/books/the-nature-of-the-american-system

Farther reading [edit]

Primary sources by Christian Reconstructionists [edit]

Bahnsen, Greg 50 (2002) [1977], Theonomy in Christian Ethics (tertiary ed.), Nacogdoches, TX: Covenant, ISBN978-0-9678317-3-2 .

——————— (Winter 1979), "MG Kline on Theonomic Politics: An Evaluation of His Reply", Journal of Christian Reconstruction .

——————— (1991), By This Standard: The Authority of God'due south Law Today, Tyler, TX: Institute for Christian Economic science, ISBN978-0-930464-06-6, archived from the original on Dec 15, 2004 .

——————— (1991), No Other Standard: Theonomy and Its Critics, Tyler, TX: Institute for Christian Economics, ISBN978-0-930464-56-1, archived from the original on May 19, 2000 .

DeMar, Gary; Leithart, Peter (1990) [1988], Reduction of Christianity: A Biblical Response to Dave Chase, Ft. Worth, TX: Dominion Press, ISBN978-0-930462-63-five, archived from the original on June 20, 2006, retrieved Apr 15, 2006

Gentry, Kenneth (1992), He Shall Have Dominion: A Postmillennial Eschatology, Tyler, TX: Plant for Christian Economics, ISBN978-0-930464-62-2 , retrieved Apr 15, 2006 .

Northward, Gary (1989), Political Polytheism: The Myth of Pluralism, Tyler, TX: Institute for Christian Economics, ISBN978-0-930464-32-5 . ————— (1990), Tools of Rule: The Example Laws of Exodus, Tyler, TX: Found for Christian Economics, ISBN978-0-930464-10-iii, archived from the original on June 20, 2006, retrieved April 15, 2006 .

————— (1991), Theonomy: An Informed Response, Tyler, TX: Institute for Christian Economics, ISBN978-0-930464-59-2, archived from the original on June 20, 2006, retrieved April fifteen, 2006 .

Rushdoony, Rousas John (1978), The Nature of the American Organisation, Fairfax, VA: Thoburn Printing .

Secondary sources and critiques [edit]

Clark, R. Scott (2006). "Reconstructionism". In Campbell-Jack, Westward.C.; McGrath, Gavin J. (eds.). The New Dictionary of Christian Apologetics. Leicester: Inter-Varsity Printing. ISBN978-0830824519.

Duncan, J. Ligon 3 (Oct 15, 1994). Moses' Police for Modern Authorities. Annual national meeting of the Social Science History Association. Atlanta, GA. Archived from the original on November 30, 2012. Retrieved Baronial 23, 2013.

Durand, Greg Loren (2014), Judicial Warfare: Christian Reconstruction and Its Blueprints For Rule (3rd ed.), Toccoa, GA: Sola Fide Publishers, ISBN978-0692240601

McVicar, Michael J. (2015). Christian Reconstruction: R. J. Rushdoony and American Religious Conservatism. Chapel Hill: University of Due north Carolina Press. ISBN978-1469622743.

Moyers, Bill (producer) (January i, 1987). "On Earth as It Is in Sky". God and Politics. Episode 3. ASIN B006RLPCC2. Acorn Media.

Smith, Chris (Fall 2012), "His Truth is Marching On", California, archived from the original on April fifteen, 2013, retrieved August 23, 2013

Sugg, John (December 2005), "A Nation Under God", Mother Jones, archived from the original on June 22, 2013, retrieved August 23, 2013

External links [edit]

  • Media related to Christian reconstructionism at Wikimedia Commons

goodhilewhousels.blogspot.com

Source: https://en.wikipedia.org/wiki/Christian_reconstructionism

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