General Equity Theonomy and Its Implications Theologically
General equity theonomy is a theological position that advocates for the application of the moral principles of Old Testament law to contemporary civil government, distinguishing these from the ceremonial and judicial aspects of the Mosaic law that are considered abrogated or fulfilled in Christ [1]. This view emphasizes that while specific Old Testament laws regarding ceremonies or particular judicial penalties may not be directly transferable, the underlying moral equity and justice they represent remain binding for all societies [1].
John Calvin, a key figure in Reformed theology, articulated a distinction within the Mosaic law that is foundational to general equity theonomy. He taught that the ceremonial law, which pertained to the worship and religion of the Jewish Church, could be abrogated because it was distinct from piety itself. Similarly, the judicial form of the law, though aimed at preserving charity and good order, was also distinct from the eternal precept of love and could be set aside [1]. Calvin argued that while the specific forms of these laws might change, the "equity and justice" by which people live together innocently and quietly remain constant [1]. This suggests that the moral principles embedded in the judicial laws are perpetual, even if their specific applications are not.
The concept of "equity" itself, in a broader theological sense, relates to understanding what is right and just. John Gill, in his commentary on Proverbs 2:9, notes that a spiritual understanding of the Gospel leads individuals to a notion of doing what is right and just among people, providing both a theoretical and practical understanding of justice [2]. This aligns with the idea that divine law provides a framework for righteous living, which includes societal justice. Thomas Aquinas also discusses justice as a general virtue, noting that it directs human actions towards the common good and is concerned with what is due to others [5]. He further explains that judgment involves both the discussion of merits and the payment of rewards, implying a divine standard of justice [4].
The proponents of general equity theonomy believe that the moral law of God, as revealed in the Old Testament, provides the best framework for civil governance, promoting order, decorum, and virtue [3]. Charles Hodge, an Old Princeton theologian, observed that all decorum, order, refinement, and virtue among men are, in part, due to the general influence of the Spirit, which represses evil and instills a natural sense of right [3]. This perspective suggests that God's moral standards are universally applicable and beneficial for society.
However, it is important to distinguish general equity theonomy from other forms of theonomy that might advocate for a direct, literal application of all Old Testament judicial laws, including specific penalties, to modern states. General equity theonomy focuses on the underlying moral principles rather than the exact legal codes [1]. The debate often centers on how to discern this "general equity" and apply it appropriately in diverse cultural and historical contexts, without simply re-establishing the Mosaic covenant as a civil code for all nations. The theological implications touch upon the nature of God's law, the continuity and discontinuity between the Old and New Covenants, and the role of the church and state in upholding divine standards of justice.
Sources
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 102: of equity and justice, by which they might live together innocently and quietly. And as that exercise in ceremonies properly pertained to the doctrine of piety, inasmuch as it kept the Jewish Church in the worship and religion of God, yet was still distinguishable from piety itself, so the judicial form, though it looked only to the best method of preserving that charity which is enjoined by the eternal law of God, was still something distinct from the precept of love itself. Therefore, as ceremonies might be abrogated without at ”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 2:9: Then shalt thou understand righteousness and judgment,.... This is another fruit and effect of the Gospel, and of a spiritual understanding of it; that besides the knowledge of God, and how to behave with reverence towards him, Pro 2:5; it leads men into a notion of doing that which is right and just among men; it gives them not only a theoretic but a practical understanding of justice, and a true judgment of what is right and wrong; or gives such an understanding thereof as that they practise it; for it teaches men to live soberly, righteously, and godly, Tit 2:11. ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: general influence of the Spirit (or to common grace), we owe, — 1. All the decorum, order, refinement, and virtue existing among men. Mere fear of future punishment, the natural sense of right, and the restraints of human laws, would prove feeble barriers to evil, were it not for the repressing power of the Spirit, which, like the pressure of the atmosphere, is universal and powerful, although unfelt. 2. To the same divine agent is due specially that general fear of God, and that religious feeling which prevail among men, and which secur”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Those Who Will Judge and of Those Who Will Be Judged at the General Judgment, Art. 6: Article: Whether the good will be judged at the judgment? I answer that, The judgment comprises two things, namely the discussion of merits and the payment of rewards. As regards the payment of rewards, all will be judged, even the good, since the Divine sentence will appoint to each one the reward corresponding to his merit. But there is no discussion of merits save where good and evil merits are mingled together. Now those who build on the foundation ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Justice, Art. 6: Article: Whether justice, as a general virtue, is essentially the same as all virtue? I answer that, A thing is said to be "general" in two ways. First, by "predication": thus "animal" is general in relation to man and horse and the like: and in this sense that which is general must needs be essentially the same as the things in relation to which it is general, for the reason that the genus belongs to the essence of the species, and forms part of its definition. Secondly a thing is said to be gene”