Christian Conservatism
Current that grounds politics in Christian morality and tradition, defending family, life, and religious values within democracy, with emphasis on preserving the people's customs and cultural heritage.
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Current that grounds politics in Christian morality and tradition, defending family, life, and religious values within democracy, with emphasis on preserving the people's customs and cultural heritage.
In one sentence
I want a society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times.
Political axes

Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify the constitutional allocation of power between territorial units and a center. Administrative centralization, social equality and opposition to the state are different claims from a federal constitution.

Our Christian Conservatism definition includes “religious values within democracy”. The definition identifies popular authorization or a republican institution; the precise franchise and decision procedure remain separate questions.

Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify the permissible use of public coercion versus protected personal autonomy. The form of government does not alone establish the extent of surveillance, repression or civil liberty.

Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify minority membership, migration and the coexistence of cultural identities. Shared economic interests or a universal philosophical ethic do not alone specify immigration or cultural-integration policy.


Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify the political role of organized armed force and acceptance of war. Domestic coercion, economic state intervention and national pride do not by themselves establish militarism or pacifism.


Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify coercive foreign projection into other peoples or states. This axis concerns foreign intervention, not nationalism, domestic regulation, cultural confidence or military preparedness alone.


Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify ownership of productive assets, land and enterprises. Welfare spending, moral solidarity and expert administration do not by themselves abolish or privatize productive ownership.

Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify how production and allocation are coordinated through plans or decentralized exchange. Public ownership can coexist with markets, and private firms can operate under directed planning.

Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify cross-border trade, capital flows and economic integration. Domestic market freedom and international cultural solidarity are different claims from a free-trade policy.

The catalogue makes Christian morality a foundation of politics, family protection and public tradition. That supports a religiously grounded public-order strand while remaining distinct from clerical theocracy; the degree of legal religious authority is the catalogue's interpretation.

Our Christian Conservatism definition includes “defending family, life”. Inherited obligations, family order or a hierarchy of virtues bears on traditional morality; a particular religious or ancient source still permits internal variation.


Our Christian Conservatism model centers on society faithful to Christian morals and faith, protecting family, life and inherited customs against the erosion of the times. That core does not specify the priority given to technological transformation versus ecological or bodily limits. Historical age, rural life and scientific reasoning do not by themselves establish acceptance or rejection of all technology.

Leans further toward religious governance than 91% of the 250 ideologies in the catalog.
Of all the axes, Religion in governance is where it stands furthest from the rest.


On Diplomacy, it sits practically at the catalog median.
Here it shares common ground with most ideologies.

Koharu moved from the Justice Task Force to the Make-Up Work Club after poor grades threatened her progress at school. Proud of her former status, she tries to project authority but frequently embarrasses herself by overreacting to imagined impropriety.
Closest, by dimension



Other compatible profiles








The most distant
Shanhaijing's governing office, led by Kisaki, enforces local rules and negotiates with its commercial organizations. Kisaki balances inherited customs with reforms and exchanges, while members of the office can resist changes they consider contrary to tradition.
Also close, by dimension
The most distant
Ideological proximity
Closest within Right
Current that unites traditional values, family, and religion with strong cultural nationalism, defending sovereignty, borders, and the people's identity within democracy, with clear distrust of globalism.
Conservative tradition that accepts social reforms and protection for the poorest to preserve national cohesion, seeing elites as responsible for the people's welfare and for harmony between classes.
Revival of Thomas Aquinas's thought from 1879 (Leo XIII), with Maritain and Gilson. It grounds politics in natural law, the common good and subsidiarity, favoring mixed government, property with a social function and just war, under Catholic faith.
Closest in other spectrums
Centrist branch that combines economic moderation and institutional respect with social conservatism, valuing family, religion, order, and gradual change without joining the authoritarian right or populist radicalism.
Justicialist doctrine of Juan and Eva Perón uniting political sovereignty, economic independence and social justice, with CGT unions, nationalizations, protected industrialization, social Catholicism and a charismatic leader above parties.
Socrates' dialectical method, examining beliefs through rational questioning and the pursuit of virtue, distrustful of mass politics and the rhetoric of demagogues, yet respectful of the city's rule of law.
The most distant ideology
Techno-CommunismAnarchist26%