There is a buzz in the political beehive about the dark dangers of Bachmann’s association with “dominionism”—a fundamentalist movement heaven-bent on imposing a hellish theocracy on America. In the August 15 issue of The New Yorker, Ryan Lizza asserts that Bachmann has been ideologically shaped by “exotic” thinkers of the dominionist stripe who pose a threat to our secular political institutions. The piece—and the much of the subsequent reaction to it the media—is a calamity of confusion, conflation, and obfuscation.
Lizza notes that Bachmann was influenced by the writings of Francis A. Schaeffer (1912-84), an evangelical minister, theologian, and philosopher. Schaeffer, along with the contemporary writer Nancy Pearcey and others, are “dominionists.” That is, they believe that “Christians alone are Biblically mandated to occupy secular institutions until Christ returns.” Worse yet, Schaeffer, in A Christian Manifesto (1981) supposedly “argued for the violent overthrow of the government if Roe vs. Wade isn’t reversed.” Lizza also writes of the influence of the prolific author Rousas John Rushdoony (1916-2001), who advocated “a pure Christian theocracy in which Old Testament law…would be instituted.” Bachman is allegedly thick as thieves with all these “exotic” subversives—and should be exposed as such.
Having read reams of books from all these authors (and every book by Schaeffer) over the last thirty-five years, as well as having taught many of these books at the graduate level, I assign Mr. Lizza the grade of “F.” Consider four reasons.
Read the rest here.
(HT: Tim Challies)