The Pontifical Academy for Life advice on vaccines containing cells from murdered (aborted) babies is legalistic fudge - The Academy expressed the right of parents to use or abstain from aborted fetal vaccines “if it can be done without causing children, and indirectly the population as a whole, to undergo significant risks to their health. However, if the latter are exposed to considerable dangers to their health, vaccines with moral problems pertaining to them may also be used on a temporary basis.". The Academy expressed the
right of parents to use or abstain from aborted fetal vaccines “if it can be
done without causing children, and indirectly the population as a whole, to
undergo significant risks to their health. However, if the latter are exposed
to considerable dangers to their health, vaccines with moral problems
pertaining to them may also be used on a temporary basis. The moral reason is
that the duty to avoid passive material cooperation is not obligatory if there
is grave inconvenience.” (The central concern in their document was for pregnant
women and the possible transmission of rubella to her unborn child.)
Let me explain my position
by way of analogy.
In a wartime concentration
camp run by military police, food is insufficient to keep the slave labour
force (of whom there is no shortage) strong enough for work. No extra food can
be imported from outside because of shortages.
The commandant decides
that those prisoners who are unable to work will be killed and made into
sausages, meat pies, and soup, and fed
to the prisoners still capable of work.
Amongst the prisoners is a
Catholic Bishop, who, relies on the reasoning in this passage, dealing with
vaccine containing cells from aborted babies, from the Pontifical Academy for
Life:
“The Academy expressed the
right of parents to use or abstain from aborted foetal vaccines:
“if it can be done without causing children,
and indirectly the population as a whole, to undergo significant risks to their
health. However, if the latter are exposed to considerable dangers to their
health, vaccines with moral problems pertaining to them may also be used on a
temporary basis. The moral reason is
that the duty to avoid passive material cooperation is not obligatory if there
is grave inconvenience.”
The Bishop states that the
prisoners may eat the human flesh food products because:
Not to do so would cause
them grave
inconvenience, and
The work which they are
doing, manufacturing sanitary equipment, e.g. lavatories, for hospitals, is
vital for the health and welfare of the public. Its non-performance would cause
the public grave inconvenience.
I would treat him, and his
opinion, with the contempt they deserve and hope that, after the end of hostilities and the defeat of the nation whose camp it was, he would be dismissed the clerical state.
