Christian Democracy Vs Liberal Democracy

The final thinker, Chaput, provides arguments that both explicitly portray the conflicts and tensions between modern liberal democracy and Christianity, but he also proposes a clear solution. Foremost, he recognizes that “Catholics not only don’t fit in America, we also know we don’t fit in” (Chaput, 1). Because of this realization, he understands that something needs to be done, but he argues that a better model for lay Catholics to follow than St. Benedict is St. Augustine who “engaged in the problems of the society around him every day” (Chaput, 4) despite its unChristian ways. He states that the task of believers is to “…witness our love for God and for each other in the time and place God puts us” (Chaput, 4). This notion supports the
earlier claim that Christianity is transpolitial. In additional to acknowledging Christianity’s transpolitial nature, he also recognizes the tensions amidst the relationships between modern liberal democracy and Christianity.
One of the core problems he emphasizes is that modern liberal democracy has adapted a focus on positivist thought. He notes that “Today’s so-called ‘positive’ law doesn’t reflect and apply some higher order of justice. It invents justice by discovering new right and juggling interest, and that means no rights are inalienable” (Chaput, 6). He has alluded to an inherent problem because this same society that preaches positivist law also claims to uphold certain inalienable rights. Yet, Chaput proposes that “The natural rights we take for granted are inalienable only because they’re guaranteed by nature’s God” (Chaput, 6). While this contradiction is highly problematic, Chaput urges us not to become hopeless but explicitly states that “The real problem with the world is us” (Chaput, 9). Therefore, “As Austustine said in his sermons, it’s no use complaining about the times, because we are the times” (Chaput, 9). What we must do is change our own hearts and then “God will use the witness of our lives to change [the world]” (Chaput, 9). One of the most fundamental changes will be to reject positivist thought and realize the duties one has to
God. Once we change this fundamental understanding, Catholic cultures can more closely recognize other failures. A change of heart will act as a catalyst for a change in the society. As Chaput writes, “Nations change when people change, and people change through the witness of other people” (Chaput, 11).