Quick Summary
Theonomy, often associated with Christian Reconstructionism, is the view that the judicial laws of the Old Testament—including penal sanctions—remain binding on modern civil governments. It argues for the "abiding validity of the law in exhaustive detail" unless explicitly abrogated by the New Testament, linking political justice directly to Mosaic standards (Matthew 5:17-19).
Theonomy, also known as Christian Reconstructionism or Dominion Theology, is a distinct movement within Reformed Protestantism that emerged in the latter half of the twentieth century. Developed primarily through the writings of Rousas John Rushdooney, particularly his seminal work The Institutes of Biblical Law (1973), and later articulated philosophically by Greg Bahnsen, the movement asserts that the judicial laws of the Old Testament—including their penal sanctions—continue to be binding upon modern civil governments.
While often conflated with a desire for ecclesiastical rule, Theonomy does not advocate for a government administered by the church (ecclesiocracy), but rather for a civil government that is structurally conformed to the Law of God.
The Hermeneutic of Continuity
At the core of the theonomic project is a specific hermeneutical assumption regarding the continuity of Scripture, deeply rooted in Covenant Theology. Operating on the “presumption of continuity,” proponents argue that biblical history is unified under overarching covenants (of redemption, works, and grace) and that the Church is the spiritual continuation of Israel. Consequently, every law of the Old Testament remains binding today unless the New Testament explicitly abrogates or transforms it.
Since the New Testament clearly declares the expiration of the ceremonial law (e.g., Hebrews 7–10) but is arguably silent on the repeal of civil standards, theonomists contend that the judicial requirements given to Israel—including capital punishment for crimes such as idolatry, adultery, and homosexuality—constitute the abiding standard of political justice for all nations. This principle is famously summarized by Greg Bahnsen as “the abiding validity of the law in exhaustive detail.”
General Equity and Mosaic Penology
The divergence between Theonomy and historic Reformed theology centers on the interpretation of “general equity” found in the Westminster Confession of Faith (19.4). For classical Reformed theologians, general equity refers to the underlying principles of justice found in the Mosaic law, which align with the “natural law” written on the conscience of all humanity. This allows modern states to craft laws appropriate to their specific cultural contexts.
In contrast, Theonomy largely rejects the concept of natural law, viewing it as a compromise with autonomous human reason. Arguing that there is no neutral ground between God’s law and man’s law, theonomists assert that “general equity” requires the application of the specific penal sanctions (penology) prescribed in the Pentateuch.
The argument posits that if God determined that a specific crime warranted the death penalty in the Old Covenant, that penalty remains the only perfectly just sanction in the New Covenant. To alter the penalty is to substitute human wisdom for divine revelation.
Eschatological Context: From Reformed to Charismatic
Theonomic ethics are inextricably linked to a postmillennial eschatology, often termed Dominion Theology. Proponents believe that the Great Commission involves the “discipleship of nations,” interpreted as the gradual socio-political transformation of the world prior to Christ’s return. This view asserts that Christians are responsible for holding dominion over the earth in obedience to God’s law, creating a worldwide kingdom patterned after Mosaic standards.
While this movement originated solely within Reformed circles, its influence has expanded significantly. Concepts central to Dominion Theology have impacted various Charismatic and Pentecostal streams in the form of “Kingdom Now” theology.
Although theological foundations differ—Reconstructionists rely on systematic Covenant Theology while “Kingdom Now” proponents emphasize spiritual warfare and apostolic authority—both share the conviction that the church’s mandate includes the active restructuring of societal institutions before the Second Coming.
The Reformed Critique
The theonomic position has faced significant criticism from within the Reformed tradition. Critics argue that Theonomy conflates the unique, temporary theocratic status of Israel with the universal mandate of secular states. Mainstream Reformed theologians, such as Meredith Kline, argue that in the New Covenant, Old Testament civil sanctions are transferred to the spiritual realm of church discipline (e.g., excommunication rather than execution, as implied in 1 Corinthians 5:13).
Furthermore, critics contend that the New Testament mandate is to preach the gospel (Matthew 28:19–20) rather than to revamp civil codes, and that true sociopolitical perfection awaits the physical return of Christ (Premillennialism or Amillennialism), rather than being achieved by human effort in the present age.
Frequently Asked Questions
Scholarly examination of the primary theological, historical, and biblical inquiries addressed in this guide.
What is theonomy, and what are its historical origins within twentieth-century Christian Reconstructionism?
Theonomy (from the Greek theos, "God", and nomos, "law", literally "God's law") is a theological movement within Reformed Protestantism that advocates for the direct application of biblical law—specifically the judicial and civil laws of the Old Testament Mosaic covenant—to modern civil governance and societal ethics. Developed in the latter half of the twentieth century under the broader banner of Christian Reconstructionism, its foundational architecture was laid by philosopher-historian Rousas John Rushdoony in his magnum opus The Institutes of Biblical Law (1973), and subsequently given rigorous philosophical and exegetical articulation by scholars such as Greg L. Bahnsen (Theonomy in Christian Ethics, 1977) and Gary North. The movement arose as a radical counter-cultural polemic against modern secular humanism, ethical relativism, and democratic pluralism, asserting that Jesus Christ's universal lordship encompasses the political realm.
