Dominion Theology: Theological Distinctives of the Movement

.
Part II on Dominion Theology

Continued from Part I: Introduction to Dominion Theology

Three basic concepts held by Dominionists are:
1. the unalterableness of God,
2. God's Character as perfectly reflected in His law, and
3. because of the first two concepts, God's laws are eternal and are binding on all peoples of all times.

Along with these three concepts are three foundational doctrines within Dominion Theology:
1. Personal Regeneration,
2. the application of Biblical law to all areas of life (theonomy), and
3. The advance of the already present kingdom of God in history (postmillennialism).


Dominionism and Theonomy

Christian Reconstructionists believe all the basic doctrinal truths of the Christian faith, including inerrancy of the Bible, personal regeneration, and the truth of heaven and hell and that Old Testament Israel, according to Paul in the book of Romans, has been replaced with the modern Church of Jesus Christ. Thus, the Church has taken over the covenant promises God made to Israel.

But Theonomists also see the New Testament clearly showing that the Word of God, "all Scripture," should be legally applied to all areas of life and God intended for government is to be a theocracy. By theocracy, it is meant that God would govern the nation through the moral and legal code already revealed in the laws of the Bible. The legal code referred to by Apostle Paul in the New Testament was the Old Testament, Mosaic Law alone because the New Testament hadn't yet been complied, but does not include the Mosaic ceremonial law.

The Mosaic Law has been divided into three parts: moral, ceremonial and judicial. The ceremonial law foreshadowed Christ and was fulfilled by Christ's death and resurrection while both the moral and civil parts of the law as still relevant. Therefore, Reconstructionists believe that Christians are obligated to keep Old Testament law, with the exception of that which the New Testament clearly cancels, such as with the sacrificial system.

It is also believed that civil servants are required to be God's ministers just as much as priests and pastors. This concept is based on an understanding of Romans 13:1-4. Matthew 5:17-19, concerning Christ's intention for the law, is also a foundational scripture. Bahnsen believed that the word "πληρόω" in Matt. 5:17-19 is best translated "confirm" rather than fulfill, and thus Jesus' statement really means that he is here to restore the Mosaic Law. Bahnsen uses the word "theonomy" and defines it as the responsibility of the Christian to "keep the whole law of God as a pattern for sanctification, and that this law is to be enforced by the civil magistrate where and how the stipulations of God so designate."

Rushdoony agrees, stating that apart from Biblical law no standard of law exists. Fallen creation is incapable of forming a moral code to govern the nations. Supporting Scripture includes Gen. 1:28, where God commands Adam to subdue the earth. However, because Adam lost his ability to do so as a result of sin, Theonomists believe the church needs to now reclaim from Satan what Adam had lost.

Finally, because the Great Commission (Matt. 28:19-20) commands the followers of Christ to disciple all the nations, Theonomists believe that along with personal salvation and sanctification, the legal and political reformation of society is necessary. Their goal, therefore, is to establish a theocracy by a democratic action in the United States and all nations. Government would be decentralized and would not administer business, education, or social welfare any longer. Society would also be patriarchal with strong property rights. To aid the poor, voluntary slavery would be allowed along with gleaning on private farms after harvest. According to Rushdoony, crimes such as robbery, embezzlement and vandalism would require restitution and indentured servitude. Crimes such as homosexuality, abortion, heresy, blasphemy and adultery would receive the death penalty. Christian Reconstructionists expect that with faithful application of the law, God will bless the nation.

Postmillennialism and Regeneration

Just as many other conservative Christians, Dominionists know the Kingdom of God is already here, growing, and on course to fulfillment. But the Kingdom won't be complete until every nation is under God's law and can only be entered in to through individual regeneration. Christians are now living in the Kingdom of God as Sons and Daughters of the Lord, while non-Christians are living in it as rebels. With Romans 8:3-4 in mind, Theonomists know that society can not be transformed until individuals within it are transformed. In order for people to have the will to change, evangelism is necessary. Regeneration is a process of God's work in us and can not be completed through politics or war. Thus, regeneration of the individual is very important. Just as mainline Christians, Theonomists believe that regeneration, or being "born again," restores a person to his original purpose in God and works toward the reestablishment of His dominion over all the earth. This was the reason for God creating man in His image. According to Rushdoony, "the key to remedying the situation is not revolution…the key is regeneration, propagation of the Gospel, and the conversion of men and nations to God's law-word." When this happens, Christ will return.

Dominionists, therefore, are also postmillennial, believing we are already experiencing the Millennium. The Millennium began when Christ entered Jerusalem on Palm Sunday (Matt. 21:5). Christ was enthroned in heaven at his Ascension (Acts 2:30-36). During this time of utopia before Christ's Second Coming, believers are to reclaim nations for Christ, beginning with the United States.

Part III - Strengths and Weaknesses of the Movement

.

Introduction to Dominion Theology

.
Introduction

Does Dominion Theology, which has been called both a rescue for our deteriorating society and a false system of prophecy, offer a valid perspective on eschatology, or does it offer a dangerous shift from "Gospel and the Kingdom of God" to "Law and the kingdom of man?"

Dominion Theology embraces many of the same teachings of most conservative evangelical groups that hold the Bible to be inerrant. However, it also holds to some unique teachings. For example, it promotes an approach concerning God's law that is radically different from that of the majority of conservative Christians.

Dominion Theology separates itself by calling for all civil laws to be based upon Biblical Principles. According to author David Smith, "Increasing numbers, however, are entering the movement, seeing it as a means of reestablishing the greatness and former glory of the Christian Faith, and even ushering in the kingdom of God in the here and now."


HISTORY OF THE MOVEMENT

Dominion Theology, also called "the Christian Reconstructionist Movement" and "Kingdom Now Theology," began to take root in the 1960's. Promoting a doctrine called "Theonomy," the growth of Dominion theology was aided by the ever apparent deterioration of American society. The movement promises that by returning to Mosaic Law, society will return to Christian morality, decency and security. By 1973, dominion theory was gaining ground among intellectuals. It was at this time that the late Rousas John Rushdoony, known as the "father of Christian Reconstructionism, published his book, "The Institutes on Biblical Law,"


LEADING FIGURES IN THE MOVEMENT

R.J. Rushdoony, born in New York in 1916 to Armenian immigrants, stated that he came from an unbroken line of pastors all the way back to the 4th century. Well educated, he worked as a missionary before pastoring a series of Presbyterian churches. He then founded the Chalcedon Foundation in 1965 to promote a new "Christian Reconstructionism." Later referred to as a "think tank of the extreme religious right," the institute was named after the Council of Chalcedon of 451 AD, where Jesus Christ was affirmed "Lord over all" and it was taught that "all earthly power must conform to the Word of God."

Rushdoony believed that the authority of human institutions was thus limited. Founding documents of his organization include the statement,

"All laws should be based on Biblical law and that Christ will not return until 'the Holy Spirit has empowered the church to advance Christ's Kingdom in time and history.'"

In 1973, after having written about 30 other books on Theology, Rushdoony wrote "The Institutes on Biblical Law." Contained within two volumes and 900 pages was the first book related to Dominion Theology, or "Theonomy" (God-law).

Rushdoony and Chalcedon have been very influential within certain circles. Rushdoony influenced former presidential candidate Howard Phillips of the Conservative Caucus and US Taxpayers Party to convert from Judaism. He has also worked with the Council for National Policy and the Conservative Caucus, (which is also chaired by Howard Phillips.)

Greg Bahnsen, another famous Theonomist, began reading Rushdoony's books when he was young. He earned his Masters of Divinity and Theology and later, in 1977, published a book called "Theonomy in Christian Ethics." In it he taught that Mosaic Law should be applied to all of life. The book was so controversial that it caused him to lose his position at the Reformed Seminary in which he was teaching.

Gary North, Rushdoony's son-in-law, assisted Rushdoony with editing the "Journal of Christian Reconstruction" from 1974 until the two had an argument in 1981. He then moved to Tyler, Texas, and founded the "Institute for Christian Economics (ICE)." Formed for the purpose of "Publishing Christian, free-market economics, educational materials, newsletters and books," ICE believes that

"decentralized free-market economics are Biblically ordained" and that "Christianity is innately decentralist," stating, "From the beginning orthodox Christians have denied the divinity of the state…they denied the operating presupposition of the ancient world, namely, the legitimacy of a divine rule or divine State."

North has written quite a few publications through the years concerning Dominion Theology.

Other influential figures include David Chilton, Gary DeMar, Joseph Kickasola and Ray Sutton. David Chilton advanced the Dominion theory of Biblical Prophecy through his books, "Paradise Restored" in 1985 and "Days of Vengeance" in 1987. Gary DeMar was a student of Bahnsen's at the Reformed Seminary. He was later the director of the Institute of Christian Government in Atlanta, Georgia. He has authored several books and led seminars on God and Government. Joseph Kickasola was a professor of international studies and Hebrew at Regent University. Ray Sutton was an Episcopal priest. His book, "That You May Prosper," is considered a classical Dominion view on Biblical covenants.

Part II - Theological Distinctives of the Movement