The popular dissemination of Reconstructionist ideas is evident in the framing and language used by people in the religious right, if you have an ear for it. I think of this as analogous to the way in which a New Englander can hear the difference between a Maine accent and a Boston one, or how a Southerner can tell if a speaker is from North Carolina or South Carolina; it is subtle, but it is undeniably there.
There is perhaps no better example of Christian Reconstructionist influence on the broader culture than the work of Tea Party “historian” David Barton. Barton does not explicitly identify as a Christian Reconstructionist, and Christian Reconstructionists would not claim him as one of their own.2Barton does have ties to several Reconstructionist groups, including the Providence Foundation; he occasionally cites the work of Rousas Rushdoony and promotes views on race and slavery that are rooted in Rushdoony. While Barton doesn’t use the language of theonomy or postmillennialism, as we will see, he speaks of dominion, biblical law, the necessity of bringing every area of life under the lordship of Christ, and sphere sovereignty of biblically ordained institutions. He embraces the whole range of political views advocated by Reconstructionists from the right-to-life and creationism to more narrowly held positions on issues such as the history of slavery and opposition to the Federal Reserve System. As we shall see, the approach to history that has made Barton famous is rooted in Rushdoony’s biblical philosophy of history.
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