Theological and philosophical point of view of democracy and co-creation:

Despite it is vey frequent use, especially in our age, the term „democracy” does not
cease to be polisemantic and elusive. Not only throughout his history, but also today, we are
confronted with a diversity of opinions regarding the content of the term and its application.
Thus, there is talk of political, social, economic democracy and many other forms of
democracy. There are so many conceptions about democracy, science and popularity, older
and newer. But this confusion about the essence of the term „democracy” is not just a
phenomen of our age, the confusion has existed for centuries. The definition of the term
„democracy” by American President Abraham Lincoln remained classic. According to him, in
its political dimension, democracy is „the rule of the people, chosen by the people and for the
people”. Although the definition seems to cover the semantic purpose of the term and satisfy
the demands of political ethics more deeply, the question is „and what mean the people?”
Remains open, a question that still wait its answer.
The democracy has never been perfect. A universally accepted democracy, which
corresponds to its ideal concept never really existed, because obviously in human
consciousness there were principles that necessarily belong to the ideological content of
democracy: equality, brotherhood, freedom, justice etc.
Democracy was born in Greece. At this point, we consider a brief historical passage of
the term is necessary, because it will help us to clarify the concept. From the beginning,
„democracy” was a characteristic feature of a political system. The word, as a term and idea,
was born in Greece, mother of democracy. It is compound: „dimo(demos)”+kratein and
means „the people-the dime-has the power”. But what „dime” mean? Some dymos are the
vital space of a community. Clistene(590 BC), also called the „father” Athenian democracy,
divided Athens into „demos”(dime) and from the name of the content, from the respective
administrative domain called dymos and the people lived in it also was named dymus. The
word dymos also has the meaning of „a lot of people”.
Aristotle presents five types of democracy. In fact, we have a long evolution of
democracy, having as reference points Solon, Clistene and Pericle.
Everybody understands democracy in his own way. During the greco-persian wars, the
political regime of the Athenians was characterized as being „isolatio”, equality before the
law, equality in rights”(Herodotus 3,80, Tucidide 4,78) This was named the equality of
citizens in rights. For Herodotus, isolation and democracy are synonymous. Pericle said:„The
name of our political regime is democracy, because the power is exercised by many, not only
few and we have all the same rights and duties in front of the law”(Tucidide, Book 6,89)
Was „Athenian Democracy” an authentic democracy? Was there, in fact, what Pericle
meant to be understoos above in his praiseful vow? Unfortunately, the historical reality was
completely different. It is not just the problem of the slaves. Also many families were left out
of political rights(immigrants) Human value is in fact limited to a minority in power.
In theology, democratic life was expressed by the notion of the „Assembly/Church of
the People” as in christianity, the notion of „Church”, and the „society of deification” contains
the notion of democracy in its historical existence. This notion expresses everybody is equal
in front of God and everybody is very important in world.
According to the linguistic content of the term, the premise of democracy is the
application of the principle „the people rule, the people have the power”. In other words, the
power must have source in the people and be exercised for the people. But a representation of
the people is authentic only when the choice of the popular representatives remains free and
inviolable.
 And this is merely an analogy between the spiritual and the political power. The
theolgy say about religious point of view of democracy : The dynamic of people are visible
and creative in the space of society. People create communion, because they feed from the
source of communion, from the Trinity God. Not only are they interrelated, but all together
and each are linked to God, to the personality God. That is why egocentrism as
individualization means the death of the person. Communion in God and the life of saints, the
most free people is the true society.
It is very important to use democracy and co-creation in the truth sense like a
pedagogical tool because it helps the child to involve in him personality. We should know an
authentic democracy means respect each other and every person is very important in society.
The theology sees co-creation very positive because it is very important colobaration
with other because is based on ontological communion between God and the human being.
Theology is about love and the personal communion. The central idea is the rationality of
creation and man as image of God. Democracy in theology represents Church, body of Jesus
Christ and every people is a member from this body. His body, and in the members of this
Body opening one to another and all of them to God and to the world. This shows idea of
responsibility and co-responsibility.
The model in theology for co-creation and democracy is The Holy Trinity, which is
The Infinity of perfect existence in cooperation and communion. Father Stăniloae says: The
infinity of a God Father who dedicates Himself forever to a Son with his joy to dedicate
himself, and of the Son to receive him; as well as with communion of the joy(as existence) of
a Third, able to know, through his own equal experience, all the generosity of the Father
accompanied by joy and all its reception accompanied by joy, by the Son. The life of
communion of the Trinitarian Person is a life in love and fruitfulness. This is an example for
us because the love and the sacrifice are the essential and principles for co-creation and
democracy. The human being need, in ontological being, needs to comunicate with other. Our
education should form the people to activate the being human values, communion and
comunication.
The Holy Trinity understood as the mistery of the supreme love explains the bringing
to existence of the world and man out of nothing. In this structure of the supreme inter-
personal love of the Trinity is given not only the unique possibility of creating another form
of existence. The man is created dichotomously by God, made up of body and soul, and this
dichotomy finds its unity in the image of God, which embraces both body and soul. In this
capacity of image of God, man was created to live in communion with God and the entire
creation.
It is very interesting this need for people to be together with other is signed by
Aristotle. He says:„Man is by nature a social animal; an individual who is unsocial and not
accidentaly is either beneath our notice or more than human. Society is something that
precedes the individual. Anyone who either cannot lead the common life or is so self-
sufficient as not to need to, and therefore does not partake of society, is either a beast or a
god.”
According to Aristotle, human beings are „social animals” and therefore naturally seek
the companionship of others as part of their well being. And this human social dynamic
includes building and maintaining intimate or close social relationships. Man is „a political
animal”. In this Aristotle means that man lives in a more polis. Man becomes man among
others, living in a society governed by laws and customs. The man develops his potential and
realize its natural end in a social context. This is the good life. This is not an easy life, but a
life of virtue is reflected in the highest good(eudaimonia), often translated as happiness. For
Aristotle, everything is social individual. Certain virtues such as courage and generosity,
which describes as practical virtues, because they relate to the social nature of man.