The distinction between the model of religious democracy and other models of religious government lies in the special attention paid to the role of the people, people`s accountability and trust to the state, the fact understandable with the word efficiency, when speaking of social capital. On the other hand, producing social capital may not occur with mere use of ideological resources and provide public faithfulness to the sovereignty as a ground for managing society. In fact, today, especially due to the widespread cultural and social developments in Iran, the scope for producing legitimacy as an important social capital for the state has gone beyond the religious factor and tied to the efficiency factor (economic and social). The role of effectiveness in deepening and stabilizing religious democracy with regard to social capital, therefore, is the main issue of this research? As explained in the paper, the efficiency would lead to more social capital and, consequently, to stability of the religious democratic system by increasing the level of trust and bilateral action between the political system and the nation. In fact, efficiency can serve as a link between the production of social capital and the deepening of religious democracy.