Demokrasi Kristian

Demokrasi Kristian adalah ideologi politik yang muncul sejak abad ke-sembilan belas di bawah pengaruh ajaran sosial Katolik,^[1][2] serta Neo-Calvinisme di Eropah.^{[nb 1]} Para penyokong demokrasi jenis ini berpegang kuat kepada prinsip-prinsip pasaran sosial dan fahaman campur tangan. Ia merupakan gabungan idea demokratik moden dan nilai-nilai agama Kristian tradisional, menggabungkan ajaran sosial bawaan mazhab-mazhab gereja Katolik, Lutheran, Direformasi, dan Pentekost.^[5][6] Selepas Perang Dunia II, gerakan-gerakan Protestan dan Katolik masing-masing memainkan peranan membentuk fahaman demokrasi ini.^[7]

Lihat juga

• Demokrasi Islam

Nota

1. "This is the Christian Democratic tradition and the structural pluralist concepts that underlie it. The Roman Catholic social teaching of subsidiarity and its related concepts, as well as the parallel neo-Calvinist concept of sphere sovereignty, play major roles in structural pluralist thought."^[3]
   "Concurrent with this missionary movement in Africa, both Protestant and Catholic political activists helped to restore democracy to war-torn Europe and extend it overseas. Protestant political activism emerged principally in England, the Lowlands, and Scandinavia under the inspiration of both social gospel movements and neo-Calvinism. Catholic political activism emerged principally in Italy, France, and Spain under the inspiration of both Rerum Novarum and its early progeny and of neo-Thomism. Both formed political parties, which now fall under the general aegis of the Christian Democratic Party movement. Both Protestant and Catholic parties inveighed against the reductionist extremes and social failures of liberal democracies and social democracies. Liberal democracies, they believed, had sacrificed the community for the individual; social democracies had sacrificed the individual for the community. Both parties returned to a traditional Christian teaching of "social pluralism" or "subsidiarity," which stressed the dependence and participation of the individual in family, church, school, business, and other associations. Both parties stressed the responsibility of the state to respect and protect the "individual in community."^[4]