"Taking shape in the late 1950s, Christian Reconstructionism developed into a more organized movement during the 1960s and 1970s. It was born from the ideas of theologian R. J. Rushdoony, an influential Armenian-American Calvinist philosopher, theologian and author. In his 1973 book, " The Institutes of Biblical Law," Rushdoony argued that Old Testament laws should still apply to modern society."
"He supported the death penalty not only for murder but also for offenses listed in the text such as adultery, blasphemy, homosexuality, witchcraft and idolatry. As a scholar of political and religious extremism, I am familiar with this movement. Its following has been typically very small - never more than a few thousand committed adherents at its peak. But since the 1980s, its ideas have spread far beyond its limited numbers through books, churches and broader conservative Christian networks."
"The movement helped knit together a network of theologians, activists and political thinkers who shared a belief that Christians are called to "take dominion " over society and exercise authority over civil society, law and culture. These ideas continue to resonate across many areas of American religious and political life. Origins of Christian Reconstructionism Rushdoony's ideas were born from a radical interpretation of Reformed Christianity - a branch of Protestant Christianity that follows the teachings of John Calvin and other reformers."
Christian Reconstructionism is a theological and political movement within conservative Protestantism that advocates governing society by biblical principles and applying biblical law to personal and public life. The movement emerged in the late 1950s and organized in the 1960s and 1970s around R. J. Rushdoony, whose 1973 The Institutes of Biblical Law argued Old Testament laws should apply to modern society. Rushdoony endorsed capital punishment for crimes including adultery, blasphemy, homosexuality, witchcraft, and idolatry. The Chalcedon Foundation, founded in 1965, promoted these ideas. The movement remained numerically small but spread influence through books, churches, and conservative networks promoting dominionist goals.
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