What Is Theonomy And Why Does It Matter Today?

Exploring Theonomy: Misconceptions and Realities

In a recent episode of The Chorus in the Chaos, Blake Laberee sat down with Robin Barrett, a PhD candidate in philosophy and member of the Orthodox Presbyterian Church, for an honest and in-depth conversation about one of the most polarizing topics in contemporary Reformed theology: theonomy. The word itself may be unfamiliar to many outside certain circles, but its implications are increasingly relevant as discussions about law, justice, and Christian public witness continue to emerge in the church and broader culture. Throughout their discussion, Barrett unpacked the foundations, goals, and misconceptions surrounding theonomy, while also addressing its historical context and modern application. What follows is a synthesized and expanded version of that conversation, intended for anyone seeking to gain a deeper understanding of theonomy, its origins, and its significance.

So, what is theonomy?

According to Robin, theonomy is the belief that God’s moral law, summarized in Scripture and primarily in the Ten Commandments, remains binding on all people and institutions, including civil governments. The word itself comes from two Greek roots: theos (God) and nomos (law). Barrett defines it this way: “Theonomy is simply the view that the general equity of God’s law, otherwise known as the moral law, is still valid today. Civil magistrates are obligated to punish crimes according to God’s standards.” This idea naturally provokes strong reactions. Some Christians resonate with it instantly, seeing it as a faithful application of biblical truth in public life. Others find it deeply troubling, fearing it leads to authoritarianism or religious coercion. But for Barrett, theonomy is neither an obscure philosophical system nor a relic of a bygone era. Rather, it’s a consistent expression of Reformed theology that applies God’s law to every area of life, including government.

According to God’s Standards

Robin’s journey toward this position began in fairly typical evangelical surroundings. Like many, he grew up in a “white-bread Baptist” setting where Old Testament laws were treated as ancient cultural relics, largely irrelevant to modern Christians. He was told that God’s laws for Israel were just that—laws for Israel—and not for the church today. But as he began studying Reformed theology and church history, especially the Westminster Standards, his perspective changed.

The Westminster Larger Catechism’s treatment of the Fifth Commandment was a turning point. That commandment—“Honor your father and mother”—is often interpreted narrowly. But the catechism broadens its application to all those in authority: “By father and mother in the Fifth Commandment are meant not only natural parents, but all superiors in age and gifts, and especially such as by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.” This interpretation means that civil magistrates, just like parents and pastors, are obligated to rule according to God’s standards.

God’s Revealed Will

Barrett points to this section of the catechism as a powerful theological anchor for theonomic thought. It articulates not only the duties of inferiors to superiors, but also the sins of superiors—including “carelessly exposing or leaving their inferiors to wrongdoing, temptation, or danger.” If civil leaders are tasked with protecting their citizens, then they must govern according to the principles God has laid out in Scripture. And that includes both the identification of crime and the enforcement of justice. This leads to another key idea in theonomy: that the punishments prescribed in Scripture are not arbitrary or outdated, but reflect God’s perfect justice. When asked whether theonomy is a strategy or an objective, Barrett was clear: theonomy is the goal. “It’s the end, not the means,” he said. The process of getting there—whether through revival, cultural reform, or legal action—is a separate discussion. But the end remains the same: a society governed by God’s revealed will.

This raises obvious practical questions. What does a theonomic society look like in the modern world? How would laws be structured? What happens when contemporary issues (like traffic regulations or digital crime) aren’t addressed explicitly in Scripture?

God’s Moral Principles

Barrett advocates for a flexible but principled approach. Drawing again from Reformed theology, he explains that laws like seat belt regulations or speed limits fall under the general principle of life preservation required by the Sixth Commandment. “The law requires all lawful preservation of life,” he said. So while the Bible doesn’t mention speed limits, magistrates are accountable for enacting policies that protect life and promote safety. The key is not finding an exact Bible verse for every law, but ensuring that every law is rooted in God’s moral principles.

Even civil punishments, Barrett argues, should reflect God’s justice. While he acknowledges that some theonomists differ on specifics, he generally affirms the threefold biblical framework outlined by thinkers like Gary North: restitution for property crimes, corporal punishment for some offenses, and capital punishment for crimes like murder and rape. These sanctions are not expressions of cruelty, he insists, but of justice and deterrence.

A Christian Nation

Naturally, these views raise concerns about religious liberty. Can theonomy coexist with freedom of religion? Doesn’t this system invite tyranny or the persecution of minorities?

Barrett draws a sharp distinction between modern secular pluralism, which he says tolerates everything except biblical Christianity, and the older Christian understanding of liberty. Theonomy, he argues, doesn’t entail forced conversions or religious uniformity enforced by violence. Instead, it insists that civil society ought to be governed by God’s law. Pagan religions and atheistic ideologies are free to exist in other nations, but they shouldn’t shape laws in a Christian nation.

For those who think this sounds radical or incompatible with America’s founding principles, Barrett offers a surprising rebuttal: America was always meant to be a Christian nation. He points to early colonial laws like the Massachusetts Body of Liberties (1641), which included capital punishment for blasphemy and idolatry, and were explicitly rooted in Scripture. Figures like Increase and Cotton Mather, Samuel Adams, Patrick Henry, and even Benjamin Franklin spoke openly about the Bible’s influence on law and the importance of Christian morality in society.

No Matter How Biblical

“The Constitution didn’t birth the nation,” Barrett said. “The Puritans and colonial laws did.” Even before the Revolutionary War, men like Jonathan Edwards were laying the spiritual and moral foundation for a Christian society. These were not Deists building a neutral republic—they were Christians seeking to build a godly one. Still, the line between church and state must be respected, Barrett affirms. The church and civil government have different roles. The church preaches the gospel, administers sacraments, and disciplines sin. The state maintains order, enforces justice, and punishes evil. Theonomy doesn’t blur that distinction—it honors it, while ensuring both institutions are accountable to God’s law.

That raises the question of implementation. Is a theonomic society built from the top down, through strong leadership and legislative reform, or from the bottom up, through grassroots revival and cultural transformation? Barrett believes it must be both. You need righteous leaders who are unafraid to govern according to God’s Word. But you also need a population willing to submit to that authority. Without the Spirit’s work in people’s hearts, no political system, no matter how biblical, can produce a truly Christian nation.

Societies Collapse When They Reject God’s Law

He acknowledges that conquest or coercion can never produce faith. At best, it may yield external conformity. “Theonomy can create just laws,” he said. “But it can’t change hearts. Only the Holy Spirit can do that.” True theonomy arises when God’s people apply His law from a place of obedience and joy, not merely by political decree. But if theonomy is so ideal, why does it seem so elusive? Has it ever worked?

Barrett insists that it has. The Puritan colonies in early America, he says, were functional examples of a theonomic society. While not perfect, they were governed by biblical laws and led by men who took God’s Word seriously. Their successes laid the groundwork for centuries of relative moral stability—and even now, we’re still reaping some of those blessings. When critics say theonomy has “never worked,” Barrett believes they misunderstand the nature of its past failures. Theonomy doesn’t fail because it’s applied; it fails because it’s abandoned. Societies collapse when they reject God’s law, not when they uphold it.

Whose Justice Are You Following?

As the discussion wound down, Blake raised one final concern: Are we in danger of repeating the communist error of believing in a perfect system that’s never been tried ‘correctly”? Isn’t there a risk of becoming idealistic or utopian? Barrett responded with realism. No system is flawless because no people are flawless. But the goal isn’t utopia—it’s obedience. We aim not for perfection, but for faithfulness. And in the long run, obedience to God’s law leads to justice, stability, and peace—however imperfectly.

In today’s world, theonomy might sound radical. But in light of Scripture—and history—it may just be the most reasonable and hopeful vision we have for public life. Robin Barrett doesn’t claim to have all the answers, but he’s convinced of this: God’s law is still good, still just, and still relevant. And any nation that builds its house on anything else is laboring in vain. Theonomy is about applying timeless truth to the challenges of today. Whether you’re a skeptic or a supporter, it invites all of us to ask a deeper question: what kind of world are we trying to build, and whose justice are we following?