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Five Bishops Publish Statement Against Covid-19 Vaccines

Bishop Athanasius Schneider published a December 12 statement against Covid-19 vaccines made of tissue from aborted babies. The statement was co-signed by

• Cardinal Janis Pujats, Riga, Latvia
• Astana Archbishop Tomasz Peta, Kazakhstan
• Former Karaganda Archbishop Jan Pawel Lenga
• Tyler Bishop Joseph Strickland, Texas

An international group of scientists and doctors participated in the elaboration of the statement which refutes the “growing chorus" of bishops’ conferences, individual bishops and priests who "allow" such vaccines.

The five prelates refute two Vatican documents (2005, 2008) which support the theory that an immoral vaccine can be "morally licit" in "exceptional cases of urgent need" if there is no alternative.

This position is unacceptable for Catholics who “categorically, and beyond the shadow of any doubt, reject abortion in all cases as a grave moral evil that cries out to heaven for vengeance,” the statement explains.

The theological principle of a morally possible "material cooperation" applies for Schneider only to cases like paying taxes or using products made from slave labor but not to the “monstrous” crime of abortion which is “the worst genocide known to man.”

The text resumes that “the ends cannot justify the means.”

The Society of St Pius X published on SSPX.org (December 4) a long statement accepting vaccines made of foetal tissue.

Picture: © Wikicommons, CC BY-SA, #newsJsnusgcqtg

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HerzMariae
There is no intrinsic reason that vaccines (or other medical products) must use aborted fetal cells AKA cells derived from murdered human beings. There are alternatives (and there were more before this rationalization on the part of the bishops, aided by the NCBC, began).
"In examining the ethical questions surrounding vaccines, we have to ask ourselves: How and why did all of this become possibl…More
There is no intrinsic reason that vaccines (or other medical products) must use aborted fetal cells AKA cells derived from murdered human beings. There are alternatives (and there were more before this rationalization on the part of the bishops, aided by the NCBC, began).
"In examining the ethical questions surrounding vaccines, we have to ask ourselves: How and why did all of this become possible? Was there truly no alternative? Why did murder-based technology emerge in medicine, whose purpose is instead to bring life and health?"
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