Home / Ideologies / Christian Theocratism
Christian theocratist doctrine that subordinates political power to religious authority, holding that divine law and the Church should govern the state and customs, from medieval and papal ultramontanism to modern reconstructionist projects.
In one sentence
I want a society ruled by divine law, with the Church above the state and customs subordinated to religious authority.
Political axes
Our Christian Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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 Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. That core does not specify who can choose, replace and hold political decision-makers accountable. A social or economic objective does not by itself establish elections, popular sovereignty or an unelected ruling elite.
Our Christian Theocratism definition includes “the Church above the state and customs subordinated to religious authority”. Order or hierarchy supplies a security-oriented context, but does not by itself quantify surveillance or repression.
Our Christian Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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 Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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 Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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 Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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 Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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 Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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.
Religious doctrine or clerical authority is explicitly supreme in the proposed public order. The religious-governance direction follows that institutional commitment; progressive versus traditional customs is a separate axis, and this catalogue composite is not one universally shared theology.
Our Christian Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. That core does not specify public attitudes toward inherited customs, family, gender and social change. Economic redistribution, technological novelty and a religious affiliation do not uniquely determine every moral position.
Our Christian Theocratism model centers on society ruled by divine law, with the Church above the state and customs subordinated to religious authority. 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 96% of the 250 ideologies in the catalog.
Of all the axes, Religion in governance is where it stands furthest from the rest.
On Economy, it sits practically at the catalog median.
Here it shares common ground with most ideologies.
Kaguya presides over Shanhaijing's Peking Opera Club. She values the academy's traditions and becomes involved in the tensions surrounding its exchange with Red Winter.
Closest, by dimension
Other compatible profiles
The most distant
One of Trinity's principal factions and a successor to a founding academy. During the Eden Treaty crisis its members demand martial law and detain rivals; Mika's former leadership and later probation form part of its changing political history.
Also close, by dimension
The most distant
Ideological proximity
Closest within Far-Right
Project that seeks to organize state and society according to the strict interpretation of a religious doctrine, subordinating laws, customs, and politics to sacred precepts and rejecting modern secularism.
Current that preserves order, tradition, and hierarchy through a strong state, restricting freedoms and political participation in the name of social stability, morality, religion, and established authority.
Conception that defines the nation by common origin, language, and ancestry, advocating a state of the dominant ethnicity and the preservation of its identity, with a tendency to exclude minorities and immigrants from the national body.
Closest in other spectrums
Authoritarian nationalist movement that emerged in 1930s Brazil, with a Christian and corporatist base, the motto God, Fatherland and Family, mass aesthetics, and frontal opposition to liberalism and communism.
Theory by Aleksandr Dugin that rejects liberalism, communism, and fascism and proposes a multipolar world founded on civilizations, tradition, and collective identity, opposing globalism and Western hegemony.
Nationalist and syndicalist current that rejects liberalism and Marxism, advocating national unity, corporatist organization of labor, authoritarian social justice, and popular mobilization around the state.
The most distant ideology
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