From proselytism to politics: Bishop Barron addresses hot-button issues on EWTN
In a wide-ranging interview on EWTN’s “The World Over with Raymond Arroyo,” Bishop Robert Barron pushed back against the idea that the Catholic Church’s commitment to interreligious dialogue replaces its primary mission to preach the Gospel.
13 days ago
Bishop Robert Barron used a Sept. 17 appearance on EWTN’s The World Over with Raymond Arroyo to discuss evangelization, religious-liberty advocacy, China, communism, Archbishop Fulton Sheen, and the role of empathy in Christian life. 2
Barron questioned the usefulness of the word “proselytizing,” saying it is used in multiple ways. Recalling Pope Francis’ definition, he described proselytism as “obnoxious evangelization”—an aggressive, browbeating, or overbearing approach. 2
He supported respectful interreligious dialogue and rejected coercive evangelization, but said the Church must continue to proclaim Jesus Christ. Barron argued that kindness, tolerance, and dialogue should not displace the Church’s responsibility to present what it believes to be the truth in love. 2
His comments addressed a new Vatican document marking the 60th anniversary of Nostra Aetate, which discourages defensive isolation and single-minded proselytism. 2
Barron defended his appointment to the U.S. Commission on International Religious Freedom amid criticism of his involvement with the Trump administration. He said his participation was not a political endorsement or membership in the administration, but an opportunity to advise on religious-liberty policy. 2
He compared the role to that of Father Theodore Hesburgh, the former president of the University of Notre Dame, who served on presidential commissions under different administrations. Barron said he would have accepted a similar invitation from a Democratic president, including Joe Biden. 2
Barron reiterated his support for Jimmy Lai, the imprisoned Hong Kong media owner and democracy activist. He said Lai’s treatment was outrageous and indicated that he would raise the case if it did not come before the commission. 2
Asked about the Vatican’s agreement with Beijing concerning the appointment of bishops, Barron did not address the current diplomatic details directly. Instead, he said he favored the approach associated with Pope John Paul II in confronting communism. 2
Looking toward Archbishop Fulton Sheen’s planned beatification in St. Louis, Barron presented Sheen as a model for Catholic communication and evangelization. He highlighted Sheen’s reputation for holiness, including his devotion to the Holy Hour, as well as his willingness to confront ideological threats. 2
Barron said Sheen correctly identified communism as a major threat in the 1940s and 1950s and argued that communism has reappeared both in institutions abroad and within the United States. He characterized its opposition to God, spiritual realities, and the moral order as a continuing challenge to Western values. 2
Barron also discussed an article he wrote about the limits of empathy when it is treated as the highest virtue. He described empathy as valuable because it involves sharing another person’s feelings, but said Christian morality places love above it. 2
Drawing on St. Thomas Aquinas, Barron defined love as willing the good of another. He distinguished that understanding of love from merely protecting someone’s feelings and said Christian belief identifies God with love rather than empathy. 2
Evaluate Catholic evangelization versus proselytism in contemporary politics
Catholic evangelization and proselytism must be distinguished by freedom, truth, charity, and respect for human dignity. Evangelization proposes Christ and the fullness of Catholic faith without coercion; proselytism, in its negative contemporary sense, uses manipulation, pressure, deception, inducements, or political power to obtain religious adherence.
Authentic evangelization is not religious silence or mere humanitarian activism. The Church retains both the right and duty to proclaim Christ and invite people freely into Catholic communion. Respect for religious freedom does not mean indifference to truth; rather, the Gospel must be offered so that it can be knowingly and freely embraced.
Its characteristic method is:
The Church therefore rejects both coercive conversion and an overly narrow idea that evangelization is itself improper. A person who freely seeks full communion with the Catholic Church is not engaging in proselytism merely because conversion occurs.
Politics creates particular dangers because political actors possess money, legal authority, publicity, employment influence, and access to vulnerable communities. Religious language can become proselytizing when political power is used to pressure conversion, when aid is conditioned on religious adherence, or when opponents are portrayed as enemies of God rather than as citizens with equal dignity. Such methods violate conscience and undermine the credibility of the Gospel.
A second danger is partisan capture: reducing Catholic evangelization to electoral mobilization. The Church may form consciences and address public morality, but the Magisterium does not seek political power or eliminate legitimate Catholic disagreement on contingent political questions. Catholics should allow faith to shape political commitments, rather than allowing a party or candidate to redefine the faith.
A third danger is confusing the Church’s moral witness with a demand for a confessional state. Catholics may participate publicly and advocate policies grounded in human dignity and the common good, while democratic proposals remain open to discussion and examination.
Catholic political engagement is legitimate and often obligatory, especially for laypeople, who have a direct responsibility to work for a just ordering of society. This includes public office, political parties, advocacy, and service to the vulnerable. The Catholic community contributes not only arguments but also practical service to families, migrants, the poor, the sick, and those facing difficult pregnancies.
The decisive test is therefore not whether Catholics speak publicly about the Gospel or moral truth. It is how they do so:
Catholic evangelization strengthens democratic politics when it forms mature consciences, serves the vulnerable, encourages reasoned dialogue, and presents moral truth without domination. It becomes politically distorted when conversion is treated as a campaign metric, sacramental identity is exploited for partisan loyalty, or coercive state power replaces persuasion.
The Catholic balance is therefore demanding: the Church must neither retreat from public life nor weaponize the Gospel. It should proclaim Christ clearly, defend religious freedom consistently, form consciences, and persuade through truth, charity, and credible service rather than pressure or political control.