Christianity and Democracy by Jacques Maritain
"Christianity and Democracy" by Jacques Maritain explores the intricate relationship between Christian values and democratic principles, particularly in the aftermath of World War II. Maritain, a prominent Catholic philosopher, argues that democracy should not be reduced to mere political structures but should be rooted in a social vision that emphasizes human dignity, equality, and the common good, which he believes are deeply influenced by Christian teachings. He highlights the importance of "civic friendship," rooted in brotherly love, as essential for achieving justice and peace in political life.
The work critiques modern democracies for their materialistic focus and neglect of religion, asserting that a revival of Christian ethics is necessary for a robust democratic society. Maritain emphasizes the need for inspirational leadership that aligns with the core beliefs of the populace regarding human dignity. Moreover, he warns of the ongoing threats posed by ideologies like communism and advocates for a proactive defense of democratic values through heroic humanism—actions that promote virtue and societal cohesion. Overall, Maritain's insights encourage a reevaluation of how Christian thought can sustain and enrich democratic ideals in contemporary society.
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Christianity and Democracy by Jacques Maritain
First published:Christianisme et démocratie, 1943 (English translation, 1944)
Edition used:Christianity and Democracy, translated by Doris Anson. New York: Charles Scribner’s Sons, 1947
Genre(s): Nonfiction
Subgenre(s): History; philosophy; theology
Core issue(s): Catholics and Catholicism; ethics; freedom and free will; justice
Overview
Noted Catholic philosopher Jacques Maritain spearheaded a Catholic revival in France and the revival of philosophical Thomism in Europe and the United States. Although philosophically a traditionalist, he was one of the foremost proponents of Christian democracy in the twentieth century, and his work paved the way for the reforms of Vatican II. Christianity and Democracy consists of about one hundred pages, a preface and eight chapters. In his preface, Maritain identifies the theme of the work: A new understanding of democracy must arise in the light of the destruction of World War II. Maritain expresses great hope that such an understanding will develop.
The first chapter, entitled, “The End of an Age,” asserts that fascism and communism have completely poisoned the modern world, which he says was “born of Christendom and owed its deepest living strength to Christian tradition.” In the second chapter, Maritain argues that the democracies that emerged by 1942 are weak and not prepared to build a proper civilization. Even though the youth of these democracies have expressed great doubt about society, they have expended much energy on fighting totalitarianism. Democracies have given too much attention to economics and the concern for acquisition of material goods. According to Maritain, the greatest failure of modern democracies is that religion has been ignored.
In chapters titled “Three Remarks” and “Evangelical Inspiration and the Secular Conscience,” Maritain presents his understanding of the relationship between religion and democracy. Maritain asserts that “democracy is linked to Christianity” and that the democratic impulse has arisen because of Christianity. Christianity, Maritain argues, promotes an understanding of civic friendship because of its emphasis on brotherly love. This civic friendship will enable justice and peace to exist in political life. Maritain says that Christianity “has taught . . . the unity of the human race, the natural equality of all men . . . , the dignity of every soul fashioned in the image of the God, [and] the dignity of labor and the poor.” These ideas have spread to the “secular conscience,” by which he means the everyday thinking of the common people. Maritain recognizes that the common people can err, but the common people generally understand these basic truths. Maritain believes that the common people’s belief in the consent of the governed is necessary for the legitimacy of the government.
In the chapter titled “The True Essence of Democracy,” the longest chapter in the work, Maritain states that others agree with his views about the relationship between Christianity and democracy and then cites U.S. president Franklin Roosevelt’s assertion that democracy and human rights have their strongest foundations in Christianity. Maritain notes that Henri Bergson, the noted French philosopher, has similar beliefs. According to Maritain, Christianity is not only the foundation of proper democracy but also the best means to sustain an operating democracy. Christianity will best support the practice of virtue and the seeking after justice in a political order. Christianity, Maritain asserts, will help ensure that the state is not the highest end, which is a fundamental error of politics. Christianity will also help prevent a democratic society from becoming too individualistic. The political order built upon Christianity will enable a consideration of the common good.
There follows a brief chapter about the leadership needed for a proper democracy. That leadership will look to the common beliefs of the people about human dignity, which is not the same as believing every opinion stated by human beings. Maritain says that the “inspirational leadership which the people need must always live in communion with this people.”
Another brief chapter recognizes that communism will likely be a continuing threat. Defenders of democracy must realize, Maritain states, that communism is not just about economic distribution; it presents a vision of human life. Defenders of democracy must work to build an attractive society that can undermine the attractions of communism.
The final chapter, “An Heroic Humanism,” argues that those who promote an authentic Christian humanism must do so with great courage. Suffering and betrayal have prevailed in Europe for a very long time; hence, courage and heroism are needed to surmount this history if a proper view of the human person is to be inculcated. The French, Maritain notes, can be particularly cynical because of the betrayal by Philippe Petain, who served as the Nazi-imposed Vichy president during the war. Those defending humanism, Maritain states, can look to the case of the United States, where there has been a teaching about the equality of human beings that has pervaded much of society. The “mainspring of American civilization is this dignity of each one in daily existence.” Americans so strongly believed in this humanism that the United States abandoned its previous stance of isolationism and defended the rights of others in foreign lands. All peoples can take this example and engage in a heroic defense of humanism, which requires sacrifice and virtuous action, but not necessarily martyrdom. According to Maritain, heroic humanism is needed “if we want civilization to survive.”
Christian Themes
The most significant theme of this work is the relationship between Christianity and democracy. Maritain argues that democracy is not primarily about developing political institutions such as legislative bodies and developing habits of political participation; instead, democracy is best understood as a social vision that is built upon a view of the human person as one who derives dignity from bearing the image and likeness of God.
Democratic society, according to Maritain, should promote the common good. That common good will be achieved when people exercise what Maritain calls civic friendship. Once civic friendship is exercised, there will be a true justice and peace. Thus there cannot be true Christianity without democracy, because the two are essentially linked.
A second theme in the work is the spread of Christian notions about the person and the manner in which that influences common humanity. Maritain believes that a Christian notion of the human person has permeated Western society. In this sense, one can be a democrat without being an active practitioner of Christianity. Because notions of human dignity have spread to many people, leaders can look to the beliefs of common humanity. Maritain sees these beliefs being held by many in Europe and, most definitely, by many in America.
A third theme of the work is the need for heroic actions on the part of those seeking to restore democracy. Heroic actions by leaders promoting a new understanding of democracy are particularly needed in Europe, because the destruction in Europe in the wake of World War II will require a new social vision. Maritain says that Americans have exercised some heroic action in coming to the aid of democracy in nations battling fascism, and the optimism and hopefulness of Americans can be a model to others around the world.
Sources for Further Study
Bokenkotter, Thomas. Church and Revolution: Catholics in the Struggle for Democracy and Social Justice. New York: Image Books, 1998. Examines Catholics who have promoted social reform; includes two chapters that consider the humanist vision of the Jacques Maritain.
Kraynak, Robert. Christian Faith and Modern Democracy: God and Politics in the Fallen World. South Bend, Ind.: University of Notre Dame Press, 2001. Discusses the relationship between the Christian tradition and the development of democracy. Discusses why some recent Christian thinkers, including Maritain, have supported democracy. Kraynak argues that there is no essential connection between democracy and Christianity.
Pontifical Council for Peace and Justice. Compendium of the Social Doctrine of the Church Washington, D.C.: United States Conference of Catholic Bishops, 2004. This document is a summary of the Catholic Church’s social teaching and includes significant discussion of the Catholic Church’s teaching on democracy and the belief in human dignity. This work reflects an understanding of democracy and human rights similar to Maritain’s.