It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.
Currently the best educated and the brightest minds of any nation are not among its elected, but among its public, and in much greater numbers.But even having a great number of the best and the brightest amongst us does not make us capable of installing a working version of direct democracy right away. People who claim that it does, may be there to voluntarily or involuntarily damage the credibility of direct democracy.Direct democracy needs a yet inexistent infrastructure to support the new mechanism that will render the public capable of constituting the experience necessary to domesticate direct democracy, without destabilizing our societies with needless haste, emotions and fractures. One way of doing it may be the constitution of a nation-wide, internet reliant hence fluid, non-political organism parallel but totally hermetic to our representative democracies, with a unique objective: creating the means, platforms and protocols necessary for the public and all the specialists it contains, to communicate horizontally.The public may decide to keep for the moment our representative democracies, but in parallel create an experimental version of direct democracy until we all acquire the necessary perspective and invent new working mechanisms of self-governance. Later the public may decide to have both representative and direct democracies sharing governance for a time, and experience first-hand the advantages and disadvantages of both systems before deciding where to go from there.