Obama Respects Vatican “Social Justice”
Interpreted: He respects the poison cup and and bloody dagger just like his master, Luciferian Pope Joe
By Greg Szymanski, JD
July 15, 2009
The following quotes were taken from a FOX news article right before U.S Papal Rep. Obama flew to Rome to discuss the upcoming American Inquisition with Pope Joe
President Obama said the Catholic Church’s long tradition of social justice has had a “profound influence” on him — just days before he is to meet with Pope Benedict XVI on his first trip to Italy.
Obama told FOX News that he looks forward to reading the encyclical, a “circular letter” titled “Charity in Truth,” published by the Vatican.
The encyclical — set to be published on the eve of the G8 summit — has been seen as a message from the pope to leaders of advanced nations who will convene in L’Aquila, Italy,on Wednesday.
“Specifically, I think that social justice derives from individuals having the freedom to pursue their own ideas of happiness and pursue prosperity using their blood, sweat, and tears,” Obama told FOX News on Tuesday. “I also think that opportunities are provided to individuals through civic institutions like religious organizations. And I also (think) the government plays an important role.”
The president said Catholicism impacted his life in the beginning of his political career when he was doing organizing work in Chicago.
“I’ve spoken in the past of my admiration for Cardinal Bernardin, who was somebody who was steeped in that tradition,” he said. “I think the Holy Father has consistently spoken out on these issues. I’m sure he will again.”
Joseph Bernardin served as Archbishop of Chicago from 1982 until his death in 1996.
Pope Benedict has been working on the encyclical since 2007, but has delayed issuing it. It has since been updated to reflect current issues like the economic crisis, according to the Vatican.
This is the third encyclical for the pope. He wrote “God is Love” in 2006 and “Saved by Hope” in 2007.
Let’s remind Obama, in case it has slipped his mind, the type of social justice he admires is only cloaked in fancy words and double talk. Vatican and Jesuit social justice boils down to things when push comes to shove: the bloody dagger and the poison cup.
Leaving the many genocides and complicity with dictators like Stalin and Hitler aside, here is a more scholarly read for Obama to ponder while lounging on Air Force One on his next trip to his Luciferian master in Rome. The following is from a 1947 book written by L.H. Lehmann entitled The Catholic Church In A Democracy:
In 1776, the Roman Catholic Church in America based its claim to
existence on the same principle as was proclaimed by the late Pope Pius
XI in his encyclical Ubi Arcano, in which he declared that the sacred
sovereignty of the Pope, “must not be, nor must it ever appear to be,
subject to any human authority or laws whatsoever.”1 The same Pope
Pius XI, in his encyclical Quas Primas,2 also declared: “The Church
which was established by God as a perfect society, cannot but demand as
her right, a right which she cannot renounce, full liberty and
independence from the civil power.”
And many times since the Republic of the United States was
established, the Roman Catholic Church has openly condemned demo-
cratic governments patterned after that of the United States, and called
upon its followers to disown allegiance to them. Pope Pius X in 1906, for
instance, in his encyclical Vehementer Nos,3 declared null and void the law
of the Republic of France separating the Church from the State. He
likewise declared null and void a similar law in Portugal in his encyclical
Jamdudum in Lusitania.4 The constitution of the Republic of Mexico was
condemned in like manner.
Pope Leo XIII also made it very clear that it is a duty not only to disobey,
but also to resist by violent means, all laws that are opposed to Catholic
teachings. In his encyclical Sapientiae Christianae, he says: “If the laws
of the State are manifestly at variance with the divine law, containing
enactments hurtful to the Church or conveying injunctions adverse to the
duty imposed by religion, or if they violate in the person of the Supreme
Pontiff the authority of Jesus Christ, then truly, to resist becomes a
positive duty, to obey, a crime.”
The Encyclicals of Pius XI, James H. Ryan (St. Louis, Mo.; Herder), p. 44.
Imprimatur of the Archbishop of St Louis.
Ibid., p. 153.
Pii X Pontificis Maximi Acta, III (Rome: Vatican Polygot Press, 1908), 24.
THE CATHOLIC CHURCH IN A DEMOCRACY
CANON LAW 100
The fixed claim of the Church of Rome to this divine status of
existence, and of the superior position of its institutions to other forms of
government, is concisely set forth in Canon 100 of its Canon Law (Codex
Juris Canonici) as follows:
“The Catholic Church and the Holy See, by special divine
ordination, have the character of a moral person. Other inferior
moral persons in the Church derive their existence from it, either by
actual legal specification or by special concession of competent
ecclesiastical authority allowed by formal decree for a religious or
This means that the Roman Papacy — the supreme government of
the Catholic Church — claims to possess a charter of incorporation that
was written by Almighty God Himself in the courts of heaven, which was
delivered on earth by Jesus Christ in person to Peter who, in turn, passed
on the power to the bishops of Rome who came after him. It means that
there can never be any democracy in the Roman Catholic Church, either
in its internal mode of operating as a religious institution, or in the
relations of its dependent institutions with the political and social affairs
of any particular country in which they function. Although both the
canon law above quoted and its interpretation involve much technical
terminology, their practical application to the everyday life of America is
simple enough to understand—and very startling at that.
LEGAL STATUS IN THE U. S.
How the Roman Catholic Church manages to function as a 100%
authoritarian institution in the United States is fully explained in an
official textbook published in 1927 by the Catholic University of
America in Washington, D. C, under the title: the Canonical Juristic
Personality, with Special Reference to its Status in the United States of
Ibid., Vol. VI (1911).
Tbe Great Encyclical Letters of Pope Leo XIII, Rev. John J. Wynne, S. J.
(New York; Benziger Bros.) Imprimatur of the Archbishop of New York, p. 114.
By Brendan F. Brown, A.B., LLD., J.U.L., of the District of Columbia
Bar, and member of the faculty of Civil Law of the Catholic University of
Washington, D. C.
CORPORATE STATUS OF THE CATHOLIC CHURCH
Despite its forbidding title and legal subject matter, it all boils down to
the very practical question of how the Roman Catholic Church holds title
to its vast wealth and properties; how it prevents its lay people from
having any say-so in the management of its properties, or in its laws and
teachings; how it can incorporate under democratic governments; and
how, in general, the Roman Catholic Church has been able to acquire so
much power and influence in Protestant America. The author admits that
very few people know anything about the corporate status of the Roman
Catholic Church in America, and how it obtained its temporal rights
before the law.
There are two things that must first be clearly understood: The first is,
that the Roman Catholic Church claims a status of legal existence that the
democratic government of the United States can never admit, without
completely overthrowing its own foundation of law and freedom. As the
author quoted puts it:
“The Catholic Church occupies a position analogous to that of a
sovereign State, being perfect, supreme and possessing the right to
have inferior corporate bodies for the accomplishment of her ends.”
This is the claim contained in Canon Law 100 quoted above, and
which asserts that the Roman Papacy is a major legal personality which
gives birth to and controls many other “minor” (under-age) corporate
entities existing, like it, independently of and superior to the government
of every country. This “major legal personality” might be likened to a
mother kangaroo carrying and independently caring for a lot of baby
kangaroos in its pouch. As to the greater Catholic Church and its “baby”
Catholic corporations — Catholic hospitals, orphanages, dioceses,
churches, schools and colleges, etc. — Brown says:
“They are not created by public authority, but by direct, divine
ordinance … They have the nature or character of a legal person by
direct, divine ordinance.”
The second thing that must be clearly understood is that the United
States categorically denies this claim of the Roman Catholic Church in
its entirety. In the words of this Catholic authority:
“In the United States, the Catholic Church, as such, is not recognized as
a judical personality endowed with civil rights.” In the matter of
ownership and administration of its church properties, however, the
United States allows corporate rights indirectly to the Catholic Church,
although it denies them directly. More than fifty years
THE CATHOLIC CHURCH IN A DEMOCRACY __________
ago the Second Plenary Council of Baltimore lamented “this refusal to
recognize the [Catholic] Church in her corporate capacity, unless on the
condition that, in the matter of the tenure of ecclesiastical property, she
conform to the general laws providing for this object.”‘7
In other words, the United States flatly denies the claim of the Roman
Catholic Church to be a legal personality in its own right, and refuses it
permission to function unless it is incorporated like non-religious
corporations by recourse to the proper statutes. Brown says, (p. 115):
“The United States Constitution does not recognize the divine institution
of the Catholic Church, nor its legal authority to create corporations
which can exercise civil rights irrespective of the government. Hence in
the United States proper, the Catholic Church is looked upon merely as a
hierarchy, not as a corporate entity. This same view is shared by the
Although the United States does not recognize the Roman Catholic
Church as an independent legal entity within the confines of this country,
it does, however, recognize the Vatican as a sovereign power in interna-
tional affairs, but de facto only, not de jure. It is not possible therefore for
the Vatican to have a papal nuncio in Washington. The present ‘Apostolic
Delegate’ there is sent only by the Pope to look after church matters in
this country, and has no official position so far as the United States
Government is concerned.
Here then is the answer to the question why the Vatican welcomed
the regimes of the Fascist dictators, and rushed to make solemn
concordats with them after they came to power.
Here also is the answer to the question why the Roman Catholic
Church has always officially opposed democratic and now, more so,
Truly democratic governments cannot admit the Catholic Church
to be a divinely-chartered corporation, existing and owning property by
its own inherent right, and with superior powers over the established
government of the people.
But Fascist regimes can and do recognize the Catholic Church’s
claim to be an independent and perfect juridical personality. Mussolini’s
Italy, Hitler’s Germany, Franco’s Spain, Salazar’s Portugal recognized
Tit. IX.iii. n. 275, as quoted in op. cit.
* An exception is made with regard to those territories, now a part of the United
States, but formerly under Spanish dominion. In the Treaty of Paris, the United States
recognized the Roman Catholic Church as an independent legal personality in Puerto Rico
and the Philippines (also in Cuba), because that was its status there before.
CORPORATE STATUS OF THE CATHOLIC CHURCH
it in their concordats and agreements with the Vatican. The same is
recognized by Argentina’s Fascist regime, and by the dictatorial govern-
ments of other South-American countries.*
Mussolini’s recognition of the Roman Catholic Church as a ‘juridical
personality’ in Fascist Italy, is contained in Article 29 of his Concordat
with the Vatican. Likewise, in Hitler’s Concordat with the Vatican it is
also almost identically set forth in Article 13, which says:
“Catholic communities, parishes, dioceses, episcopal sees, bishoprics,
canonical chapters, holy orders and religious associations, as well as
those institutions, charitable endowments and parcels of church
property which have been placed under the administration of
Catholic Church authorities, retain or acquire juridicial personality
in the State in accordance with the law of the land. They remain
corporations as hitherto in public law. Those newly established will
come within the same legal provisions that govern all.”