Bishop Barron slams Carrie Prejean for 'absurd' claims on removal from Religious Liberty Commission
Bishop Robert Barron criticized Carrie Prejean Boller's claims that her removal from the Presidential Commission on Religious Liberty was due to her Catholic beliefs. Boller was removed in February after repeatedly criticizing Zionism during a commission hearing focused on combating antisemitism. During the hearing, Boller stated that Catholics do not embrace Zionism and questioned witnesses about condemning Israel's actions in Gaza. Commission Chairman Lt. Gov. Dan Patrick stated Boller was removed for hijacking the hearing to push her personal and political agenda. Boller alleged on social media that her removal was discriminatory and urged Bishop Barron, a fellow commission member, to speak out against it.
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Carrie Prejean Boller, a former Miss California USA and outspoken Catholic, was removed from the Presidential Commission on Religious Liberty in February 2026.1 2
The removal followed a February 9 hearing on combating anti-Semitism in the U.S., where Boller repeatedly criticized Zionism and asked witnesses to condemn Israel's actions in Gaza.1 2
Texas Lt. Gov. Dan Patrick, the commission chairman, stated Boller "hijacked" the hearing for her personal political agenda.1 2
He emphasized no member has the right to derail proceedings on unrelated issues.1 2
On March 20, Boller posted on X alleging her removal violated her religious liberty and stemmed from articulating Catholic teachings.1 2
She urged Bishop Robert Barron, a fellow commissioner, to defend Catholics, claiming the commission fails to protect religious freedom.1 2
Bishop Barron of Winona-Rochester sharply rebuked Boller on X, calling her claims "absurd" and "preposterous."1 2
He clarified her dismissal was due to behavior—browbeating witnesses and hijacking the meeting—not religious convictions.1 2
Barron affirmed he fully subscribes to the Church's position: unequivocal opposition to anti-Semitism, recognition of Israel's right to exist, but openness to criticism.1 2
He noted his continued membership undermines claims of anti-Catholic bias.1 2
Prominent Catholics on the commission include Ryan Anderson, Cardinal Timothy Dolan, and advisory members like Archbishop Salvatore Cordileone.1 2
The group met March 16 to address religious freedom in health care, with Barron warning of pressures pushing Catholics out of the field.1 2
Investigate Catholic doctrine on Zionism and antisemitism
The Catholic Church unequivocally condemns antisemitism in all its forms, viewing it as a sin against God and humanity that contradicts the unity of the human race and the equal dignity of all peoples. This teaching builds on the Second Vatican Council's Nostra Aetate (1965), which rejected "hatred, persecutions, [and] displays of anti-Semitism directed against Jews at any time and from any source," emphasizing the Church's "common patrimony" with the Jewish people.
Distinction between Anti-Judaism and Antisemitism: Church documents differentiate historical Christian "anti-Judaism"—mistrust or hostility rooted in theological misunderstandings—from modern racial antisemitism, which is "based on theories contrary to the constant teaching of the Church on the unity of the human race." While acknowledging past Christian failures, such as inadequate resistance during the Shoah (Holocaust), the Church calls for repentance (teshuva) and a "purification of memory." Pope John Paul II described antisemitism as "absolutely reprehensible" and a factor that lulled consciences during Nazi persecutions.
The path that the Church has walked with you, the ancient people of the covenant, rejects every form of anti-Judaism and anti-Semitism, unequivocally condemning manifestations of hatred towards Jews and Judaism as a sin against God.
Popes have repeatedly reaffirmed this: Pope Francis noted rising global attacks on Jews amid conflicts like that in the Holy Land; John Paul II invoked the Gospel's law of truth and love to reject racism; and earlier addresses linked antisemitism to opposition against Christianity itself.
Historical Context and Repentance: Documents like We Remember: A Reflection on the Shoah (1998) express "deep sorrow for the failures of her sons and daughters," while honoring Catholics who saved Jews during World War II. Scholarly reflections highlight the Church's long history of papal protection against pogroms, though discriminatory measures (e.g., ghettos, distinctive dress) persisted until Vatican II. The Roman Catechism post-Trent shifted blame from Jews to Christians' greater guilt in denying Christ by actions.
Catholic teaching does not endorse Zionism as a theological fulfillment of biblical promises but recognizes the State of Israel politically as a legitimate nation-state, provided it aligns with justice, peace, and human rights. This nuanced position avoids "political messianism," where a modern Jewish state would claim divine promises in a way incompatible with Christian eschatology (end-times fulfillment in Christ).
Theological Limits: Pope Benedict XVI explained that while Zionism arose from 19th-century Jewish suffering (e.g., in Galicia) and the Shoah's urgency, the Church rejects a "strictly theologically-understood state—a Jewish faith-state that would view itself as the theological and political fulfillment of the promises." Post-1948, Vatican diplomacy evolved to politically recognize Israel (e.g., 1993 Fundamental Agreement), but without theological endorsement. The Church sees Jews as "elder brothers" in faith, with enduring vocation (Rom 11:29), but Israel's role is not "substitutionary" in salvation history.
Political and Ethical Stance: Popes support Israel's security alongside Palestinian rights, advocating a two-state solution amid Holy Land violence. John Paul II prayed for Jerusalem's peace and condemned intolerance, while emphasizing shared Abrahamic heritage. Historical Church policy offered "moderate toleration," protecting Jews but restricting roles; Vatican II marked a shift to brotherhood.
No magisterial document declares Zionism inherently doctrinal; it is evaluated by universal principles: religious freedom, anti-racism, and peace.
The Church views Jews as "dearly beloved brothers" sharing spiritual roots—Scripture, monotheism, love of neighbor—with Jesus, Mary, and Apostles as Jews. This fosters dialogue against antisemitism and for justice in Israel-Palestine. Cooperation combats racism; past errors (e.g., deicide charge) are repudiated.
| Aspect | Key Teaching | Supporting Documents |
|---|---|---|
| Antisemitism | Sin against God; repent past failures | , , , , , , |
| Zionism (Theological) | Reject political messianism | |
| Zionism (Political) | Recognize Israel; promote two-state peace | , , , |
| Church-Jewish Ties | Elder brothers; common patrimony | , , , |
In summary, Catholic doctrine firmly rejects antisemitism as incompatible with the Gospel, while approaching Zionism prudently: political legitimacy yes, theological absolutism no. This promotes dialogue, repentance, and peace, rooted in Christ's universal salvation.