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The so-called vaccination, is the ultimate goal of an entire production and commercial process that requires as a sine qua non pre-requisite, numerous abortions and actions of inhuman cruelty on fetuses extracted alive from the users, explains Don Ghio. This is a process which would not have been carried out if there were no consumers of the product. Regrettably, it would seem that in this case, many progressivists and traditionalists appear to be on the same wavelength, condoning the same modern barbarism in line with the vulgate of the globalist powers that be.

While a parish priest in Cesena thunders from the pulpit against vaccines produced by cell lines of aborted babies, some 300 parishes in Sicily have made their own premises available for the administration of coronavirus vaccines on Easter Saturday: this is just the latest reflection of a rift that could not be deeper within the Catholic Church.

It all began on December 21, 2020, with the official  pronouncement of the Congregation for the Doctrine of the Faith on the moral liceity of the use of vaccines derived from cell lines of aborted babies, with the approval of Pope Francis. This marked a profound division within the hierarchy, in that it was seen as a response to those of its members who had instead branded these vaccines as always morally illicit and unacceptable. 

We are referring in particular to the document released on December 12, 2020, by five prelates – the Metropolitan Archbishop emeritus of Rige (Latvia) Cardinal Janis Pujats; the Metropolitan Archbishop of the Archdiocese of Saint Mary in Astana (Kazahkstan) Tomash Peta; the Archbishop emeritus of Karaganda (Kazahkstan) Jan Pawel Lenga; the Bishop of Tyler (USA) Joseph E. Strickland; and the Auxiliary Bishop of the Archdiocese of Saint Mary in Astana, Athanasius Schneider, who instead contested the theological reasons offered to justify the liceity of the use of these vaccines.

After having preliminarily noted that “a growing chorus of churchmen (bishops’ conferences, individual bishops, and priests) has said that in the event that no alternative vaccine using ethically licit substances is available, it would be morally permissible for Catholics to receive vaccines made form the cell lines of aborted babies,” the five prelates claim that this thesis is based on: “two documents of the Holy See: the first from the Pontifical Academy for Life is title, ‘Moral reflections on vaccines prepared from cells derived form aborted human fetuses’ and was issued on June 9, 2005; the second, an Institution from the Congregation for the Doctrine of the Faith, is titled ‘Dignitas Personae, on certain bioethical questions,’ and was issued on September 8, 2008. Both of these documents allow for the use of such vaccines in exceptional cases and for a limited time, on the basis of what in moral theology is called remote, passive, material cooperation with evil.”

On the contrary, the five prelates “see a clear contradiction between the Catholic doctrine to categorically, and beyond the shadow of any doubt, reject abortion in all cases as a grave moral evil that cries out to heave for vengeance (see Catechism of the Catholic Church n.2268, n.2270), and the practice of regarding vaccines derived from aborted fetal cell lines as morally acceptable in exceptional cases of ‘urgent need’ – on the grounds of remote, passive, material cooperation,” so much so that “using vaccines made from the cells of murdered unborn children contradicts a ‘maximum determination’ to defend unborn life.”

Therefore, the document goes on: “the crime of abortion is so monstrous that any kind of concatenation with this crime, even a very remote one, is immoral and cannot be accepted under any circumstances by a Catholic once he has become fully aware of it.” To sum it all up, the whole issue boils down to the basic Christian principle that “the ends cannot justify the means.”

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