On May 21, 2026, Catholic Bishop Robert Barron was interviewed by Colm Flynn of EWTN, the Catholic broadcasting network, where he discussed his involvement in the White House Religious Liberty Commission. Barron stated that his role as a member on the commission is to help formulate policy recommendations for Donald Trump. He also claimed that he encourages the many Catholics serving in the Trump administration to view their role in government as an opportunity to bring the teachings of Thomas Aquinas and Catholic thought into public policy and government.
Bishop Barron made the following statements during the video interview.
• Colm Flynn: “When you were approached by the Trump administration and they invited you to be part of President Trump’s Religious Liberty Commission, what was your reaction and why did you decide to say yes?” (Video).
• Bishop Robert Barron: “Yeah, they’re inviting a Catholic bishop to be a voice around a table when public policy on an issue is very central to us bishops—we’ve been talking about it for thirty-five years now—they’re inviting a Catholic bishop to be a voice around the table in the formulation of this policy. Why would I say no? Now, I know all the familiar objections, but see, to me, the overriding thing was: I say no, now we’re taking a Catholic voice away from that process” (Video).
• Bishop Robert Barron: “Here’s another distinction I’d make. People have said to me, ‘Uh, well, now you’ve been in the Trump administration.’ I’m not in the Trump administration. The Trump administration would be people who are charged with implementing Donald Trump’s policies—like Rubio and Vance and many others. I’m on the other side of that process, if you want — not implementing the policy. I’m making suggestions regarding the formulation of policy. I’m there to help shape policy. So I say something, I don’t care in a way if you don’t like it, okay fine, I’m just making my contribution. Why would I be hesitant or afraid to bring the Catholic perspective to bear?” (Video).
• Bishop Robert Barron: “And I’ll say this: the commission was great. I spoke my mind in every setting. Lots of Catholics in the president’s administration. A lot of them know me from my social media work, so they’ll come to me, and I said to them, ‘Bring Thomas Aquinas into your public life,’ by which I mean, bring these great moral and spiritual principles that indeed undergird our democracy, but make them a lively presence in the work that you do. I think that’s the role of Catholics in government” (Video).
What Bishop Robert Barron described is the active effort to bring Catholic moral philosophy and theological principles directly into the policymaking process of the United States government. Roman Catholicism is being positioned as a guiding influence within the highest levels of American government. Bible prophecy warns that, in the last days, there would be an increasing union between religious power and civil authority. Revelation 13 describes a system in which the Catholic Church and Protestant America unite to cooperate to shape public policy, influence society, and eventually enforce religious principles upon the world.
Thomas Aquinas was one of the chief architects of medieval Catholic political theology, which taught that the state should cooperate with the church in promoting religious truth and suppressing error. Historically, these ideas helped justify the idea of Papal supremacy, a system described in Daniel 7 and Revelation 13. America was founded upon principles of religious liberty and separation of church and state. Yet today, there is a growing movement to redefine America’s future through religious nationalism and Catholic social doctrine.
The rise of Catholic voices within national policy discussions, especially under the banner of “religious liberty,” can never be ignored. These developments should awaken God’s people. The final movements described in prophecy develop gradually as public opinion, politics, and religion move closer together. We must remain spiritually awake, grounded in Scripture, committed to the everlasting gospel of Revelation 14, and prepared to stand for the commandments of God and the faith of Jesus in the closing scenes of earth’s history.
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While we may not know at the moment if Bishop Baron is SJ, he definitely is living out their principles:
Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. GC 235.1
By May 1 of 2025, when the Presidential Commission on Religious Liberty was signed by Trump “47”, it was a known fact that the “B.A.D. Boys of Rome” (Bishop B.arron, Ryan A.nderson, and Cardinal D.olan) were controlling the religious liberty commission! The opening pages to the un-published book, Last Call, identify what Cardinal Dolan said, “we help formulate policy recommendations…” But, WHO IS RYAN ANDERSON? He’s is KEY! He is the Catholic president of the Ethics and Public Policy Center. He is there to reinsure Rome policies are formulated properly! This is know fact almost a year ago to the day! The “B.A.D. Boys of Rome” are in control of the White House’s religious union, and the political union of the White House is controlled by “Cowboy Catholic” Kevin Roberts of Heritage Foundation, who released to the White House Project 2025. Church and State has unified in the White House a year ago. Endtime prophesy is rapidly speeding up! Ask Ben Carson, member of the Commission, for information to what is “really” going on in the religious liberty commission!
Andy Roman, why was my Comment erased?
Not sure, post it again.
The sainted Catholic doctor, Thomas Aquinas, says:
“If counterfeiters of money or other criminals are justly delivered
over to death forthwith by the secular authorities, much more can
heretics, after they are convicted of heresy, be not only forthwith
excommunicated, but as surely put to death.”-” (Summa
Theologica,” 2a, 2ac, qu. xi, art. iii.)
Roman Catholic economic thought, as developed by the popes in their encyclicals and by Roman Church-State councils, has been a contributor to, if not the only source of, several forms of anti-capitalist political and economic organization during the long hegemony of the Roman Church-State. Among these forms are
feudalism and guild socialism in Europe during the Middle ages.
fascism in Italy, Spain, Portugal, Croatia, and Latin America in the twentieth century;
Nazism in Germany in the twentieth century;
interventionism and redistributive state in the West, including the United States in the twentieth century; and
liberation theology in Latin America and Africa in the twentieth century.
To understand how the economic thought of the Roman Church-State spawned these anti-capitalist systems, we begin with Thomas Aquinas’ discussion of private property. Private property is the central economic institution of civilized societies, and it is the Roman Church-State’s rejection of private property that contributed to the establishment of several varieties off destructive anti-capitalism throughout the world. (Ecclesiastical Megalomania, John W. Robbins, Pt. 1 Envy Exalted, chap. 1, pg. 30)
From these doctrines of the natural community of goods and the moral primacy of need developed all the forms of anti-capitalist social organizations that the Roman Church-State has supported for the thousand years. The Roman Catholic doctrine of private property is echoed in the nineteenth century Communist slogan, “From each according to his ability; to each according to his need.” The Roman Catholic doctrine reverberates in the slogan of twentieth century American liberals: “Human rights are more important than property rights.” It was the creed of Lyndon Johnson’s Great Society:, “We shall take from the haves and give to the have nots, who need it so much.” It appears in the literature of fascism, Nazism, liberation theology, interventionism, and socialism. (Ibid., pg. 35)
These Thomistic notions – that private property is merely a construct of human reason and government, and that need gives the needy title to the goods of others – are the reason the Roman Catholic bishops in Brazil in 1998 pronounced that looting is neither sin nor a crime. The needs of the looters gives the looters title to the goods they are taking. According to Roman Catholic doctrine, the looters are, by natural and divine law, the rightful owners of those goods.(Ibid., pgs. 35&36)
The dispensing of riches to the needy is not merely a private moral obligation in Thomisitic thought, as fundamentally important as that is, but a public legal obligation that is properly enforced by the public authorities. That is the position officially adopted by the Roman Church-State shall become abundantly clear. (Ibid., pg. 36)