November 19, 2008, John-Henry Westen, news editor for the Roman Catholic Life Site News, posted an editorial titled "The Coming 'War' Between
the Obama Administration and the Catholic Church."1 Other
writers, and conservative pro-family leaders, both Romanists and
evangelicals, have spoken and written of a coming struggle pitting Pope
Benedict XVI, along with his American bishops, against the extremely
pro-abortion President Barack Obama. But both Benedict and Barack know
what most evangelicals and many Roman Catholics don't but should know. If
there is going to be a war between the hierarchy of the Roman Catholic
Church and the Obama administration, it will be a phoney war. The always
politically expedient pope and his bishops cannot even bring themselves to
deny the mass to the likes of Ted Kennedy, Nancy Pelosi, or Vice
President-Elect Joe Biden, let alone excommunicate them from the church!
When it comes to the pope and his bishops, Mr. Obama has nothing to fear.
In fact, Obama can thank the
for helping to elect him to the presidency in the first place! And for all
we know, he did just that when he made it a point to call Pope Benedict
soon after his electoral victory.2
This is one of those topics which merits a
book, but I will do what I can with a lengthy article. The plain truth
about Barack Obama, when it comes to Roman Catholic social doctrine and
political policy, is that, with just a few exceptions, he is as Romanist
as the pope. My biggest problem is not proving what I just stated but
sorting through mountains of evidence which easily and fully substantiate
the facts. Perhaps a good place to start would be a quote from the web
site of "Roman Catholics for Obama":
hope you'll spend time reviewing all of the material housed or
linked from here. But if you read just two documents, please make
them the U.S. Conference of Catholic Bishops' Forming Consciences
for Faithful Citizenship—which explains why "[t]here may be
times when a Catholic who rejects a candidate's unacceptable
position may decide to vote for that candidate for other grave
reasons"—and Barack Obama's Blueprint for Change, which outlines
all of Senator Obama's positions and is, we think, reflective of
why he is the candidate whose views are most compatible with the
In this past election, 11% percent of
Americans identifying themselves as evangelicals voted for Barack Obama.
At the same time, in spite of Obama's commitment to abortion and even
infanticide, 56% of Roman Catholics voted for him.4 Why would
faithful Roman Catholics vote for a man such as Barack Obama? Simply put,
because they were acting like faithful Roman Catholics. Of the two
candidates for president, Obama was "the candidate whose views are most
compatible with the Catholic outlook."
put, Barack Obama was the pope's man in this last election. Even if the Vatican
truly does care about the unborn, the
Vatican cares far more for the advance of Roman Catholic social policies which
create social conditions most conducive to the expansion of papal power.
Further, a priority of the papacy is the establishment of global
government along with the demise of our sovereign American Republic.
But if we are claiming that Benedict et
al. share a common vision with Barack, we should document the claim.
And for those willing to accept the truth, the rest of this article will
do just that.
four years, the United States Conference of Catholic Bishops issues a
lengthy document on "political responsibility." The latest edition by
the USCCB is titled Forming Consciences for Faithful Citizenship: A Call to Political
Responsibility. The Roman Catholic people are urged to read,
study, and obey this instruction from their bishops in order to practice "faithful
citizenship." As previously stated, this past election cycle, this same
document was also linked from the "Roman Catholics for Obama" web site.
Before we consider just a small, revealing sample of the "fundamental moral principles that help Catholics form their consciences
correctly, to provide guidance on the moral dimensions of public
decisions, and to encourage the faithful to carry out their
responsibilities in political life,"
I would like to first offer some excerpts from the Pontifical
Council for Justice and Peace Compendium
of the Social Doctrine of the Church. That lengthy document is
just what its title and introduction announce: "This
document offers a complete overview of the fundamental framework of the
doctrinal corpus of Catholic social teaching."
Now, I need to stress that the Compendium of the Social Doctrine
of the Church details the political outworking of that social
doctrine by the civil government. A study of the document shows that
Barack Obama is in perfect agreement with long-standing foundational
Romanist dogma with regard to not just economic policy but also such
things as capital punishment, the war in Iraq, world government, socialized health care, illegal immigration, and
denying the right of American citizens to keep and bear arms. But, due to
space, I will mostly just provide some excerpts which go to an issue which
was very big in the recent campaign—that being Barack Obama's vision of
socialism implemented and enforced by the civil sword. We all remember his
comments about wanting to "spread the wealth around" and the need for "redistributive
justice." Here is a representative sample of what the Roman Catholic
Church teaches and promotes in that regard. These excerpts, a few key
phrases of which I have italicized, are taken from various sections of the
massive Pontifical Council for
Justice and Peace Compendium of the
Social Doctrine of the Church.
demands of the common good are dependent on the social conditions
of each historical period and are strictly connected to respect
for and the integral promotion of the person and his fundamental
rights. These demands concern above all the commitment to peace,
the organization of the State's powers, a sound juridical system,
the protection of the environment, and the provision of essential
services to all, some of which are at the same time human rights:
food, housing, work, education and access to culture,
transportation, basic health care, the freedom of communication
and expression, and the protection of religious freedom. . . .
teaching of Pope Pius XI is still relevant: "the distribution of
created goods . . . must be effectively called back to and brought
into conformity with the norms of the common good, that is, social
responsibility for attaining the common good, besides falling to
individual persons, belongs also to the State . . .
right to the common use of goods is the "first principle of the
whole ethical and social order" . . . "All
other rights, whatever they are, including property rights and the
right of free trade must be subordinated to this norm [the
universal destination of goods]; they must not hinder it, but must
rather expedite its application. . . ."
tradition has never recognized the right to private property as
absolute and untouchable: ". . . the right to private property is subordinated to the right to
common use, to the fact that goods are meant for everyone". . . .
Church's social Magisterium constantly calls for the most
classical forms of justice to be respected: commutative,
distributive and legal justice. . . .
right to private property is subordinated to the principle of the
universal destination of goods . . .
equitable distribution of income
is to be sought on the basis of criteria not merely of commutative
justice but also of social
justice . . . Authentic economic well-being is pursued
also by means of suitable social policies for the
redistribution of income . . .
after the common good means making use of the new opportunities
for the redistribution of
wealth . . .
Church is a companion on the journey towards an authentic
international "community", which has taken a specific direction
with the founding of the United Nations Organization in 1945. The
United Nations "has made a notable contribution to the promotion
of respect for human dignity, the freedom of peoples and the
requirements of development, thus preparing the cultural and
institutional soil for the building of peace". . . .
for an ordered and peaceful coexistence within the human family
prompts the Magisterium to insist on the need to establish "some
universal public authority acknowledged as such by all and endowed
with effective power to safeguard, on the behalf of all, security,
regard for justice, and respect for rights". . . .7
There is a simple point I want to make with
those relatively few quotes of thousands we could offer from the Pontifical Council for Justice and Peace Compendium of the Social Doctrine of the Church. My point is
that the pope and his men, far from viewing Barack Obama as an enemy,
cannot help but see him as a friend to the cause of popery. Is Mr. Obama a
full-blown socialist? Does he favor the use of the civil sword to rob one
class of citizens and redistribute their substance to another, thus
ingratiating the latter to himself? Is he a statist? Does he favor world
government? On all counts, he is in perfect agreement with his friend in
Now we have seen that Obama and the pope
are soul mates when it comes to political and economic policy. It might
also be interesting to readers that the Obama political machine and the
papal political machine both have a fondness for, and have funneled cash
to, the now infamous Association of Community Organizations for Reform
Now. ACORN specializes in voter fraud on behalf of the Democratic Party.
In 2007 alone, the U.S. Conference of Catholic Bishops donated well over
one million dollars to ACORN.8
But back to the main topic. We have seen
that 56% of American Roman Catholics voted for Barack Obama in spite of
his enthusiastic support of abortion. Now we have only to present the
evidence that the Vatican did its part to persuade Roman Catholics to vote for Mr. Obama. For that,
we proceed to that document from the United States Conference of Catholic
Consciences for Faithful Citizenship: A Call to Political Responsibility.
Here are pages and pages which, in sum total, stress that Roman Catholics
should vote for the candidate who most holds to the full range of Catholic social and political policy, even if that
means voting for a pro-abortion politician. In other words, this document
from the bishops not only gives license but also gives direction to Roman
Catholics to vote for a man such as Barack Obama. With typical Romish
sophistry, protection of unborn human beings becomes in reality just one
of a wide range of "life issues" and is put on a par with, for instance,
socialized health care. Then Catholics are encouraged to vote for the man
who is strongest on "all the life issues," i.e., the full range of Roman
Catholic political policy. In this past election, that was Barack Obama.
Due to space considerations, I am going to
simply include a few of many revealing quotes we could give from Forming Consciences for Faithful
Citizenship. The reader can certainly connect the dots for himself, but I
have also italicized a few key points.
bishops have the primary responsibility to hand on the Church's
moral and social teaching. Together with priests and deacons,
assisted by religious and lay leaders of the Church, we are to
teach fundamental moral principles that help Catholics form their
consciences correctly, to provide guidance on the moral dimensions
of public decisions, and to encourage the faithful to carry out
their responsibilities in political life. . . .
right to life implies and is linked to other human rights—to the
basic goods that every human person needs to live and thrive. All
the life issues are connected . . . The moral imperative to
respond to the needs of our neighbors—basic needs such as food,
shelter, health care, education, and meaningful work—is
universally binding on our consciences and may be legitimately
fulfilled by a variety of means. . . .
and other unjust discrimination, the use of the death penalty,
resorting to unjust war, the use of torture, war crimes, the
failure to respond to those who are suffering from hunger or a
lack of health care, or an unjust immigration policy are all
serious moral issues that challenge our consciences and require us
to act. These are not optional concerns which can be dismissed. .
Christian faith is an integral unity, and thus it
is incoherent to isolate some particular element to the detriment
of the whole of Catholic doctrine. A political commitment to a
single isolated aspect of the Church's social doctrine does not
exhaust one's responsibility towards the common good. . . .
often face difficult choices about how to vote. This is why it is
so important to vote according to a well-formed conscience that
perceives the proper relationship among moral goods. A Catholic
cannot vote for a candidate who takes a position in favor of an
intrinsic evil, such as abortion or racism, if
intent is to support that position. In such cases a Catholic
would be guilty of formal cooperation in grave evil. At the same
time, a voter should not use
opposition to an intrinsic evil to justify indifference or
inattentiveness to other important moral issues involving human
life and dignity.
There may be times when a Catholic who rejects a candidate's
unacceptable position may decide to vote for that candidate for
other morally grave reasons. . . .
and accessible health care is an essential safeguard of human life
and a fundamental human right. . . . Our Conference also advocates
effective, compassionate care that reflects Catholic moral values
for those suffering from HIV/AIDS and those coping with
addictions. . . .
USCCB continues to oppose unjust housing discrimination and to
support measures to meet the credit needs of low-income and
minority communities. . . .
Gospel mandate to "welcome the stranger" requires Catholics to
care for and stand with immigrants, both documented and
undocumented, including immigrant children. Comprehensive reform
is urgently necessary to fix a broken immigration system and
should include a temporary work program with worker protections
and a path to permanent residency; family reunification policies;
a broad and fair legalization program; access to legal
protections, including due process and essential public programs;
refuge for those fleeing persecution and exploitation; and
policies to address the root causes of migration.
. . .
USCCB strongly supports adequate funding, including scholarships,
tax credits, and other means, to educate all persons no matter
what their personal condition or what school they attend . . .
initiatives are required for energy conservation and the
development of alternate, renewable, and clean-energy resources.
Our Conference offers a distinctive call to seriously address
global climate change, focusing on the virtue of prudence, pursuit
of the common good, and the impact on the poor, particularly on
vulnerable workers and the poorest nations. The United States should lead in
contributing to the sustainable development of poorer nations and
promoting greater justice in sharing the burden of environmental
blight, neglect, and recovery. . . .
United States should take a leading
role in helping to alleviate global poverty through substantially
increased development aid for the poorest countries, more
equitable trade policies, and continuing efforts to relieve the
crushing burdens of debt and disease. . . .
States should provide political and financial support for beneficial
United Nations programs and reforms, for other international
bodies, and for international law . . . 9
As these excerpts prove out, "Roman
Catholics for Obama" were absolutely right when they stated, "[Senator
Obama] is the candidate whose views are most compatible with the Catholic
who are looking for a war between President Barack Obama and Pope Benedict
XVI will be sorely disappointed. In reality, the current pope, in the best
tradition of his predecessor Pope Pius XII, will
not exercise his vast power, whatever minor mild lip service he might
offer, on behalf of millions of innocent human beings facing death, in
this case by abortion. Rather he, and his bishops, will seize the moment
to advance the anti-American, unconstitutional, anti-biblical social and
political policies which are essential to expanding papal power and
influence. Barack Obama knows he has a firm ally in the pope and his
bishops, even if he must put up with some pro-life smoke and fury from a
couple of the bishops from time to time. But the pope knows Mr. Obama will
take no offense from that. Obama, like the popes, knows how the game is
played and has been played for centuries. And he knows those same bishops
helped put him in office. The pope and his bishops are as much enemies of
life, liberty, biblical principles of government, and this American Republic
as is Barack Obama. And they are far more dangerous enemies to the gospel
and the church of Jesus Christ.
1. John-Henry Westen, "The
Coming 'War' Between the Obama Administration and the Catholic Church," Life
Site News, November 19, 2008, http://www.lifesitenews.com/ldn/2008/nov/08111908.html.
2. "Obama Calls the Pope," Zenit,
November 12, 2008, http://www.zenit.org/article-24232?l=english.
, "Will 'Faithful Citizenship' Win the Catholic Vote for Obama?" Inside Catholic, October 27, 2008,
4. Barna Group, "How People of Faith Voted in the 2008 Presidential Race,"
Barna Update, November 11, 2008,
5. United States Conference of Catholic Bishops, Forming
Consciences for Faithful Citizenship: A Call to Political Responsibility
from the Catholic Bishops of the United States, 2007,
6. Pontifical Council for Justice and Peace, Compendium
of the Social Doctrine of the Church, 2004, http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526
8. Julia Duin, "Catholics probe aid directed to ACORN," Washington
Times, November 4, 2008,
USCCB, Forming Consciences for