In the Letter to the Hebrews, believers are reminded that they are supported by a vast “cloud of witnesses,” a notion that has grown significantly over the centuries.
In this monthly column, we will delve into the notable figures and key events that have enriched this “cloud,” influencing today’s Christian landscape.
In January 2025, the U.S. Senate confirmed media personality and military veteran Pete Hegseth as Donald Trump’s Secretary of Defense, following a decisive vote from Vice President JD Vance.
The confirmation sparked considerable debate, primarily due to allegations of personal misconduct, which Hegseth has consistently refuted, leading to fiery discussions during the Senate hearings.
The appointment raised theological questions as well.
Detractors alleged that Hegseth has advocated for ‘sphere sovereignty’ in various media appearances, a principle closely tied to the ideology of ‘Christian Reconstructionism.’ His tattoos have also come under scrutiny; critics pointed out that one tattoo featured the phrase “Deus Vult,” historically linked to the First Crusade and currently associated with Christian nationalism.
Supporters of Hegseth, however, label these allegations as manifestations of “anti-Christian bigotry.”
The debates surrounding Hegseth’s tattoos and podcast statements underscore broader tensions within modern American evangelicalism.
This leaves many Christians pondering the foundations, characteristics, and implications of these ideologies as they contend with increased scrutiny.
An Introduction to Christian Reconstructionism
Christian Reconstructionism, a movement initiated in the late 1950s, was significantly shaped by Presbyterian minister Rousas John (RJ) Rushdoony.
He founded the Chalcedon Foundation in 1965, aiming to promote these ideas.
Although aspects of Reconstructionism may trace back further, its contemporary form owes much to Rushdoony and his contemporaries.
At its essence, Reconstructionism strives to mold society according to biblical law.
While variations exist within the movement, a central ambition is to apply Old Testament legal principles in today’s nations.
Most commonly associated with the term ‘theonomy,’ this perspective asserts that biblical law, including its penalties, should serve as the backbone of societal governance, advocating that modern laws reflect those of ancient Israel.
Proponents generally subscribe to a ‘post-millennial’ worldview, anticipating religious revivals ahead of Christ’s return that would result in a world governed by biblical standards.
Because the New Testament does not delineate a specific legal system, this often leads to a push for Old Testament judicial practices.
Though the modern iteration of these ideas emerged in the 1950s, their historical roots in America stretch back to the seventeenth-century Puritan settlers in New England.
These early groups aimed to create autonomous communities grounded in theocratic tenets, envisaging a “New Israel” in America.
Their mission faced constraints from British authorities in 1691, but the echoes of this ideology are still apparent in Christian Reconstructionism today, especially as traditional cultural mores in the United States appear to decline.
Interestingly, while these views have historical resonance in American Christianity, many other evangelical factions reject core aspects of Reconstructionist thought.
Although ‘post-millennialism’ was once prevalent, particularly until the early nineteenth century, its influence has greatly waned since the 1840s.
Today, most evangelical churches in the U.S. endorse a ‘pre-millennial’ outlook, anticipating Christ’s return followed by a thousand-year reign, along with a ‘pre-tribulation dispensationalism,’ which suggests a rapture precedes a tumultuous period before His return.
Fundamental Concepts: Sphere Sovereignty and Dominionism
Within the framework of Reconstructionism, a crucial tenet is ‘sphere sovereignty.’ This idea posits that God has designated authority to three principal institutions: the family, the church, and civil government.
Proponents argue that government intrusion into family affairs, such as education and economic matters, represents an overreach, which has spurred the growth of independent Christian educational institutions and homeschooling initiatives.
The church assumes the role of guiding discipleship and applying biblical principles across various facets of life, often utilizing church courts.
Civil government is tasked with protecting private property and administering justice according to biblical standards, viewing modern taxation as akin to theft.
In their advocacy for limited government, Reconstructionists paradoxically endorse ‘theonomy.’ This stance aligns with certain libertarian ideals and finds echoes in the ‘Seven Mountains Movement’ that emerged in the 1970s.
Although this movement is distinct in its charismatic and pre-millennial beliefs, it shares a vision of Christian dominion over seven key sectors: government, education, media, arts and entertainment, religion, family, and business—aspiring to establish a global Christian framework.
As we reflect on the impact of Christian Reconstructionism in 2025, it becomes clear that while devotees represent a minority within mainstream U.S. evangelicalism, some have chosen to create like-minded communities, particularly in the Pacific Northwest.
These groups, often referred to as the ‘American Redoubt,’ seek to shield themselves from what they perceive as societal decline and secular influences.
This sentiment mirrors that of other survivalist communities; yet, their objective is to foster a Christ-centered society organically rather than through coercive means.
This dynamic creates a tension between their desire to withdraw from society and their aims for national revitalization.
More ambitious advocates seek to actualize their vision within their localities, as can be seen in efforts to transform places like Moscow, Idaho, into overtly ‘Christian towns.’ However, the realization of these aspirations may vary widely and potentially lack unanimous support, even from fellow conservative Christians.
Through publishing endeavors, promoting homeschooling curricula, and establishing education systems, Reconstructionists have forged alliances with the more populous evangelical right.
Despite diverging eschatological viewpoints, they find commonality on various social issues—such as abortion, education, gender issues, and sexuality—largely due to a shared conservative ethos.
The ideas of ‘Christian Nationalism’ and ‘American Exceptionalism’ also permeate the Reconstructionist narrative, driving their mission to recalibrate contemporary society.
This intertwining of ideologies leads to significant political implications, with some advocates viewing these developments as transformative while critics caution that the pursuit of political influence could engender a form of intolerance that strays from core Christian teachings.
A pivotal question arises: how do proponents of Reconstructionism envision the reign of God in a society that may not be compliant? Advocates typically avoid labeling their approach as theocratic.
Rushdoony himself expressed hesitance during the 1970s and 80s about the political preoccupations of some segments of the religious right, fearing that such a focus might detract from authentic spiritual renewal among evangelicals.
Yet, the ideal of ‘theonomy’ in theory is reminiscent of practical theocratic concepts.
This raises questions about whether Christians wielding political power can enact ‘theonomy’ without accompanying strife.
Historically, theocracies have often resembled oppressive regimes, contrary to the peaceful vision of the ‘New Jerusalem.’ A significant concern also lies in whether many individuals would embrace the moral and ethical boundaries that Reconstructionists advocate, particularly regarding contentious issues like capital punishment for homosexuality, responses to sexual violence, and the potential for advocating for slavery or rigid patriarchal norms.
Critics argue that the New Testament conveys a vision of Christianity predicated on a radical minority living out love, without the expectation of enforcing judicial measures or imposing Old Testament penalties.
This leads to a profound dilemma within Christianity: what is the intersection between faith and secular power? How should the kingdom of God be represented on Earth, and how does this connect to our hopes for the future?
Revelation 11:15 hints at a time when divine sovereignty will eclipse earthly kingdoms, prompting believers to ponder if this transformation is achievable solely upon Christ’s return, or if it can also occur through human agency beforehand, without the necessity of a cosmic event.
These profound questions invite careful reflection and consideration.
Martyn Whittock is a historian, author, and Licensed Lay Minister in the Church of England.
His notable works include *Daughters of Eve* (2021), *Jesus the Unauthorized Biography* (2021), *The End Times, Again?* (2021), *The Story of the Cross* (2021), *Apocalyptic Politics* (2022), and *American Vikings: How the Norse Sailed into the Lands and Imaginations of America* (2023).
His examination of the evangelical community in the U.S. is explored in the co-authored book *Trump and the Puritans* (2020).
Source: Christian Today
