On the morality of taking the Covid vaccines

 

From Lifesite News:

In a LifeSiteNews essay which was overlooked by many, a thoughtful priest-theologian offers a decisive explanation of several reasons why it is mortally sinful for a person with sufficient knowledge to receive one of the current abortion-tainted experimental COVID-19 gene-therapy vaccines.

“All Catholics and men of good will must abhor abortion,” wrote “Father Elias,” a pen name used by the priest-author for “the sake of prudence” and to maintain “the focus upon the content of the article.”

Equally repugnant is the fact that all of the current experimental COVID-19 vaccines, which are given emergency use authorization by the Food and Drug Administration (FDA), are abortion-tainted, “having been tested or developed through the abuse of stolen aborted fetal cells.”

In a document released by the Vatican last December, the Congregation of the Doctrine of the Faith (CDF) articulated principles of remote material cooperation which may permit the use of such abortion-tainted vaccines in grave situations.

Based on his critical analysis of the CDF document, Fr. Elias presented his understanding of the Catholic principles of moral theology which apply to the question of whether it is acceptable to receive an abortion-tainted vaccine:

There is no available morally untainted therapeutic intervention that neutralizes the proposed health threat.

There must exist a proportionate cause for using an abortion tainted therapeutic intervention based on the risks involved.

There must exist an actual grave threat to your health or that of others if you were to refrain from taking the proposed abortion-tainted therapeutic intervention.

One must oppose the fact that the therapeutic intervention is abortion-tainted.

In order for such an abortion-tainted vaccine to be morally acceptable, all four conditions must be met, and if even one of these criteria is missing, Fr. Elias confirms that use of such an abortion-tainted experimental biological agent is gravely sinful. Yet, he goes on to illustrate how not just one, but the first three criteria have not been met for the use of these gene-based vaccines.

In illustrating the gravity of the sin, Fr. Elias offers an analogy: “If your friend steals someone else’s car and then offers to sell it to you cheaply, it would be a mortal sin to buy the car, even if you were personally opposed to the fact that it was stolen. The morally tainted condition of the car being stolen makes it objectively mortally sinful for you to buy it. And likewise, being personally opposed to the evil of abortion does not of itself exempt a person from mortal sin through accepting the use of a baby murder-tainted vaccine.”

Beginning with the first criterion above to prove the mortal sinfulness of using one of these vaccines, Fr. Elias summarizes that “when a safe and effective health intervention that is not tainted by abortion is available to neutralize the health threat, it is sinful to use an abortion-tainted health intervention for the health threat.”

Highly safe, effective, inexpensive, and ethically produced treatments are available, thus an abortion-tainted experimental vaccine cannot be morally used

“Thanks be to God,” the priest exclaims, there are “several morally clean, safe, and effective health intervention protocols available which have been proven to be highly effective against COVID-19 in thousands of cases worldwide. And yet, only one available, safe, effective, and morally clean health intervention is necessary to make morally tainted vaccines morally illicit (unlawful) to use.”

Though it has been aggressively suppressed in the western media, hundreds of doctors and scientists from around the world attest to the availability of safe, very effective, inexpensive and ethically produced health interventions for COVID-19. Early treatment with hydroxychloroquine (HCQ), zinc, an anti-biotic, and vitamins is one such option with a phenomenal track record.

Another treatment which is hailed as nothing less than “miraculous” is the use of ivermectin, which, as described by Dr. Pierre Kory in an impassioned testimony before a U.S. Senate committee last December, “basically obliterates transmission of this virus.”

Putting it very simply, Kory testified, “If you take it [ivermectin], you will not get sick.”

Related reading here

And the rising Antichristic Magisterium here.

The physical dangers resulting from the vaccine here.

Misery loves company: Francis and Judas

 

One betrayer of the Church attempting to justify another.  See here.

Francis the Corruptor would have us believe that Judas is not in Hell.  But, as Dr. Jared Staudt has put it: "John’s Gospel tells us that after taking the morsel from Jesus 'Satan entered into him' (Jn 13:27). Jesus speaks of Judas in the harshest words imaginable, calling him later in John 'the son of perdition' or 'destruction' and describes his protection for the other disciples: 'I have guarded them, and not one of them has been lost except the son of destruction' (Jn 17:12). Jesus says that Judas has been lost.

Further, there are two other scriptural indications of Judas’ damnation. Jesus once again speaks of Judas in a way that clearly leads one to the conclusion that He is damned. He says: 'The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born' (Matt 26:24, cf Mk 14:21). If Judas had repented of his betrayal, even as he hung, then it would have been better for him to have been born. In that repentance, he would have reached eternal happiness, like the good thief. The meaning of better not to have been born, however, implies that Judas is experiencing the second and unending death.

There is one final indication from the Acts of the Apostle. Peter directs the other Apostles to choose a successor for Judas. He asks the Lord to show which man has been 'chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place' (Acts 1:24-25). This may be the perfect expression for Hell: turning away from the place the Lord has given us in order to go to our own place. Jesus described Heaven as the Father’s House, but Hell is our own house, in which we can dwell forever in the seclusion of isolating despair."

Related reading here