Christian Reconstruction: What It Is, What It Isn't by Gary North

By Gary North

The following in 200-pages is the handy-dandy exposition of Christian Reconstruction that you've got been looking ahead to. with no exception, each released feedback of Christian Reconstruction and theonomy has grossly distorted or maybe lied outright approximately what Christian Reconstructionists think. this is often even real of a few of the chapters in Westminster Theological Seminary's ebook, Theonomy: A Reformed Critique. North and DeMar write to set the list instantly. North's half the booklet is entitle "God's Covenantal Kingdom," and units forth the foundational principles of Christian Reconstruction. DeMar's half is entitled "Questions commonly asked approximately Christian Reconstruction."

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Concern about politics should come only after one’s personal conversion to Jesus Christ. Politics is an aspect of evangelism – cozvprehensive evangelism – but it should never be allowed to become a substitute for personal evangelism. l The modern church hates the very thought of comprehensive evangelism. z Christians want to narrowly define evangelism in order to reduce their comprehensive responsibility before God. Writes Peter Masters, heir of Spurgeon’s pulpit at the Metropolitan Tabernacle in London: “Reconstructionists teach that the great commission of Christ to His disciples goes beyond the work of evangelism.

Geisler. His answer is a variant of Greek natural law theory. ” Others such as Charles Colson area bit schizophrenic in their rejection of Christian Reconstruction. For example, Colson says that Reconstructionists are wrong in their application of the Mosaic law to contemporary society. But it is Colson who turns to the Mosaic law (Exodus 22) as the only hope to resolve our nation’s crime problem. He asserts that the only solution to the crime problem is “to take nonviolent criminals out of our prisons and make them pay back their victims with restitution.

D not be a%livered to the Jews; but now My kingdom is not from h-n-e” (/ohn 18:36; New King James Vision). The standard, run-of-the-mill response to the message of Christian political responsibility rests on a faulty reading of Jesus’ words to Pilate regarding His kingdom. What was really involved? Jesus was explaining to Pontius Pilate how He could be a king, yet also be standing before Pilate to be judged. Pilate was implicitly asking: How could Jesus be a king? Where were His defenders? Where were His troops?

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