Introduction
Facing critiques that Christians aren’t effectively addressing societal issues, it’s essential to revisit Christ’s teachings and the Biblical mandate for societal engagement. The Bible asserts Christ’s authority over all creation, calling Christians to actively participate in societal transformation, beyond mere spiritual involvement.
Christian Self-Governance, an integral concept in Christian Reconstructionism, merges the Cultural Mandate (Genesis 1:28) with the Great Commission (Matthew 28:18-20), promoting a form of governance that influences society as a whole, challenging the notion that governance belongs solely to the state.
This article explores the role and historical significance of Christian Self-Governance in America. We will examine its past implementation, the causes of its decline, and the potential impact of its revival on our communities and nation. Adhering to the Biblical commandments to love God and our neighbor (Matthew 22:37-39), we aim to shed light on the path to rebuilding society based on Biblical principles.
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A Forgotten Era of Community-Driven Governance
Rediscovering Local Community Governance
Imagine driving into a small American town in the mid-20th century, greeted by placards representing various civil societies โ from rotary clubs to churches. These signs were more than mere advertisements; they were testaments to a time when voluntary associations formed the backbone of the community’s social and governance structures. These associations played a pivotal role in fostering a sense of responsibility and cooperation among citizens, embodying tangible love for neighbor.
The Role of Civil Societies in Democratic Representation
Far from mere social clubs, these voluntary associations served as the primary means for individuals to interface with the state, offering a more structured set of political resources and involvement in the broader social world. Political scientists Gabriel A. Almond and Sidney Verba have emphasized (affiliate link) the crucial role of these organizations: “Voluntary associations are the prime means by which the functions of mediating between the individual and the state is performed. Through them, the individual is able to relate himself effectively and meaningfully to the political system.โ These associations empowered citizens to voice their needs and demands before the government, lessening their dependence on and control by the political system.
These associations served as a vehicle in which citizens with common needs and interests could pool resources, provide mutual protection from harm, and lobby the state. While non-profit organizations today operate in a similar capacity, the similarities are largely superficial. In a very real sense, citizens communicated with lawmakers through these voluntary associations, and vice versa. This arrangement facilitated a more participatory and representative form of governance, enabling individuals to exert influence and receive communication within the framework of their collective interests, further highlighting the essential role of these groups in the democratic process.
The Shift to State Reliance and the Rise of Self-Indulgence: A Historical Perspective
Post-Civil War Repercussions and Urbanization
The American Civil War catalyzed significant changes in the societal fabric, leading to a more centralized government and altering the dynamic between individuals, communities, and the state. Post-war urbanization, especially following World War I, further transformed community dynamics, leading to denser urban centers and weakening the close-knit community bonds vital for civil societies.
Cultural and Theological Shifts
The return of Civil War veterans facing PTSD and other traumas mirrored a broader societal shift towards state-based solutions. Concurrently, the rise of influential heresies โ e.g., Mormonism, Jehovahโs Witnesses, Christian Scientists, and Seventh Day Adventists โ and changes in Christian doctrine, such as the spread of Dispensationalism and secular liberalism, contributed to a diminished Christian influence in public life. These factors, coupled with the societal impact of Darwinian theory, led to a retreat from community engagement.
Government Expansion and the Decline of Civil Society
The New Deal and Dust Bowl-era socialist policies of the Great Depression era, followed by the “Great Society” initiatives in the 1960s and 70s, introduced state-led welfare programs. This shift and the accompanying rise of individualism eroded the foundation of community-driven governance. The decline of civil societies in American towns was further compounded by these policies, alongside the cultural focus on individual autonomy.
Revitalization through Christian Reconstructionism
In response to this historical narrative, Christian Reconstructionism advocates for a revival of Christian Self-Governance. It proposes a return to Biblical values and community engagement as countermeasures to the trends of state dependency and individualism.
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The Balanced Approach of Christian Self-Governance
Christian Self-Governance strikes a balance between collectivism, where individuality is submerged in society, and extreme individualism, favoring personal interests over communal welfare. Scripture offers guidance for a balanced societal structure, illustrating the connection between individual conduct and community well-being, as shown in Christ’s collective redemption and personal election.
Autonomy, Theonomy, and Sphere Sovereignty
Christian Self-Governance, differing from libertarian autonomy and anarchy, advocates for theonomy – governance under God’s law. Christian Reconstructionism identifies three God-ordained spheres of governance:
- Family government (Deuteronomy 6:6-7; Ephesians 5:22-33)
- Church government (1 Timothy 5:17; Hebrews 13:17; 1 Peter 5:1-3)
- Civil government (Proverbs 8:15-16; Romans 13:1-7; 1 Peter 2:13-14)
As Christians, we recognize civil government is ordained for humanity’s benefit even under ungodly leadership, requires respect within its God-given boundaries, as Apostle Peterโs directive to โhonor the emperorโ (1 Peter 2:17) illustrates. However, it is not absolute. Tyranny is when any of these three ordained spheres of government infringe on the sovereignty of another.
Building on a Biblical Foundation
Recognizing human nature’s tendency towards corruption, Christian Self-Governance emphasizes the need for accountable governance. Smaller, localized governments, intertwined with active voluntary associations, foster representative and accountable leadership. Success in such structures hinges on their foundation in Scripture, as expressed by the inspired Psalmist: โUnless Yahweh builds the house, They labor in vain who build it; Unless Yahweh watches the city, The watchman keeps awake in vainโ (Psalm 127:1 LSB).
Christian Self-Government aspires to restore the balance between family, church, and state, beginning with personal responsibility and leading to a societal transformation anchored in Biblical tenets.
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America, Humble Yourselves & Pray
The efficacy of Christian Reconstructionism hinges on the collective relationship of its people with God. Scripture underscores this: “Blessed is the nation whose God is Yahweh” (Psalm 33:12) and “If My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and will heal their land” (2 Chronicles 7:14). These passages illustrate that a nation’s well-being is directly tied to its personal and collective spiritual health and obedience to Godโs law.
Christian Reconstructionism is about the church manifesting God’s love through tangible, practical application of Biblical law. This approach is about action – embodying the commandment to “love your neighbor as yourself” (Matthew 22:39), which is the essence of much of Biblical law.
Starting with Personal Repentance and Community Engagement
The path to Christian Self-Governance begins at a personal level with repentance, extending its influence into every aspect of life. This journey calls for men to rise as loving and present husbands, emulating Christ’s love for the church (Ephesians 5:25). Women must honor and submit to their husbands, fostering a godly atmosphere in the home, nurturing their children in God’s teachings (Ephesians 5:22). Children, in turn, are to obey their parents, growing in the fear and admonition of the Lord (Ephesians 6:1). This realignment within the family unit is a critical first step in establishing Christian Self-Governance.
Expanding this commitment to Godโs law beyond the family, the church is called to actively engage with the community. This engagement is not about temporary fixes or one-off acts of kindness, but rather about long-term commitments to lift people from despair. Are there elderly neighbors in need, single mothers struggling, or church members unable to attend due to caregiving duties? These situations present crucial opportunities for the church to manifest God’s love through sustained, sacrificial support, thereby diminishing the community’s reliance on state intervention.
This approach requires a spirit of sacrifice, reminiscent of the early Church’s impact on the Roman Empire. Despite facing persecution and poverty, early Christians were renowned for their generosity and compassion, notably in their care for children abandoned to die to the elements. Jesusโ invitation to take up our cross and follow Him was not an invitation to earthly glory, but to share in His humiliation, torture, and death. Christian self-governance begins with Christian service.
Christian Self-Governance: Reclaiming Society through the Church
The transformative potential of Christian Self-Governance is underscored by R.J. Rushdoony’s observation:
[Suppose we were] in the Soviet Union, and I came down sick and you knew that by the time some Soviet agency gave me some relief, Iโd be starving, but if you decided to take up an offering and help me out youโd all be arrested as counter-revolutionists. Why? the Soviet Union knows what you donโt realize, that helping one another is a form of government, Christian government.
This stark contrast highlights a profound truth: the act of serving one another is not just a moral duty but a form of governance that aligns with Godโs plan for society.
Rushdoony further explains the practical application of this concept: โGod lays a burden on all of us to do something in our families and in our homes with our lives and with our tithes. He has made reconstruction very easy, and it is now possible for us to take government back from the state simply by obeying God in these things.โ This statement emphasizes that Christian Self-Governance begins with obedience to God in our personal lives, families, and communities.
The role of the local church in this movement is pivotal. As congregations and believers unite to serve their communities, they embody the principles of Christian Reconstruction. Through acts of service, love, and commitment to Godโs law, the church can effectively counteract the state’s overreach, bringing government back into the hands of the people, under Godโs sovereignty. This new governance is a testament to the victory of faith over worldly systems and ideologies.
Conclusion: Trust, Obey, and Reform
In conclusion, Christian Self-Governance is not merely about resisting state overreach; it is about actively participating in God’s kingdom on earth. It requires a shift from passive faith to active obedience, from individualistic spirituality to collective action. The church, as a voluntary association and center of Christian Self-Governance, plays a crucial role in this societal reconstruction.
As Believers, our call is to โtrust and obey, for there is no other wayโ to bring about true change in our world. This path of obedience leads to a society that not only upholds Christian values but also demonstrates them through acts of love, service, and commitment to God’s law. In doing so, we not only follow Christ’s teachings but also reclaim society for His glory.
