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Father Chad

December 22, 2020 (LifeSiteNews) – Prominent theologian and exorcist Father Chad Ripperger has issued a detailed warning about the immoral nature of vaccines, particularly COVID-19 vaccines, which are involved in any way with aborted babies.

In a video interview on Sensus Fidelium’s “Resistance Podcast,” Ripperger, who also holds a Ph.D., explained the morality of using vaccines, especially those made, tested on, or in any way connected to aborted babies.

Ripperger clarified his remarks by noting early on that use of vaccines is not evil in itself. However, he demonstrated that there are certain conditions which need to be met, as well as moral issues regarding the vaccine which must be examined, in order to determine whether one might use a particular vaccine.

In every action, the object, the end and the circumstances must be examined in order to determine the morality of an action. “The real question comes down to: is the vaccination carrying the moral quality of the abortion in relationship to the vaccination itself?” he asked.

Concerning vaccinations, Ripperger then explained that the “content of the vaccination…can have moral qualities attached to it…Those that contain the DNA of the child…therefore [they] take on the character of the DNA that came from that child and how that DNA was obtained.”

“The DNA from the child contains a moral quality of having come from a child that was aborted, so the derivation of this thing was illicit to begin with, and therefore the character passes into the DNA,” he said.

How does the passage of time affect morality?

He also made reference to people who seek to justify profiting from immoral actions, i.e using vaccines derived from abortion, and who say that the original evil action is merely circumstantial and not so relevant to the current action. “Sometimes you’ll get people who think ‘well it’s just a circumstance. What I intend and what I think I’m doing is okay’. No that doesn’t suffice.”

Building upon 2005 and 2008 Vatican documents, in 2017 the Pontifical Academy for Life (PAL) released a document in which it mentioned that whilst cells from aborted babies are used in vaccines, the “cell lines currently used are very distant from the original abortions and no longer imply that bond of moral cooperation indispensable for an ethically negative evaluation of their use.”

However, Ripperger quoted from Father Michael Copenhagen, summarizing the moral relation to abortion which is contained in using a vaccine connected with abortion: “an assessment of cooperation with evil in terms of distance from the original abortion is necessary, but ultimately insufficient as criterion, because there is another distinct and more immediate category of sin involved. The recipient is an immediate participant in the commission of the continuous theft of human remains obtained through deliberate killing. their desecration through exploitation and trafficking, as well as ultimate omission to respectfully burying them.”

Using vaccinations thus connected to abortion was described by Ripperger as “ongoing theft.”

“The only way to restore the order of justice is you’ve got to bury the aborted fetal lines,” he said. “That’s the only way, because you’ve got to return them back to God.”

Ripperger then continued to quote Copenhagen: “While the original killing establishes the illicit character of using the remains, their possession and use becomes a distinct evil in itself. The circumstances of which do not cease as a form of theft, desecration, exploitation and refusal to bury, regardless of the customers distance in time from the abortion, or the number of cell divisions, or the merely sub-cell or fragmentary inclusion of the child’s DNA and protein in the final dose.”

Fr. Ripperger continued in his own words: “The quality from the original abortion…even though the abortion is distant in time and even in physical effect, the fact of the matter is that the physicality of using the aborted-derived DNA from the child renders the vaccination, even today from a moral perspective, sufficiently proximate,” to the evil of the abortion.

“Although it’s still remote in relationship to the persons using it (and that’s why it is remote material cooperation) it’s not as remote as the PAL wants to make it out to be,” the exorcist declared.

Thus, even though a fetal cell line is “derived in the 1970s…that doesn’t change its character. The quality of the object…remains the same – that is, it’s an aborted fetal cell line, a part of the body belonging to a child which was robbed from him by murder. It is still part of his remains.”

In explaining the role which temporal or physical distance have upon the morality of abortion connected vaccines, Fr. Ripperger commented: “in the case of the aborted fetal tissue, the fact that it’s replicated from that means it’s still part of his body in the end, and that’s why, even though it happened in the past, it does not change the moral character of using the lines now.”

“So the temporal distance at this point doesn’t have any bearing. The physical distance from the abortion, that also doesn’t have anything about the quality of the lines now.” Any usage of such cell lines is consequently done “illicitly.”

Burying the remains of the fetal tissue or cell lines is “the only way to fulfil justice,” Ripperger repeated.

His words correspond to those of Bishop Athanasius Schneider in a recent interview with John-Henry Westen, where the bishop pointed out the errors in the PAL’s use of the remoteness of cooperation in the sin of abortion. “But the problem is that you cannot apply this principle to these exceptional, horrible crime[s] of abortion.”

Bishop Schneider also added that using this principle in justifying abortion-connected vaccines has damaged the Church’s opposition to abortion. “The proportionality is extremely extraordinary and grave with this [abortion-tainted vaccines] and they cannot apply this [principle of moral cooperation]. This is the basic error and this is already this small hole, which was made on the dam of the Catholic Church against abortion.”

Vaccines for COVID?

With vaccinations for COVID-19 becoming the ever-dominant news item, Fr. Ripperger moved onto the specific question of vaccines for the virus and their morality. “If there are vaccinations that are derived from aborted fetal tissue or have a relationship to aborted fetal tissue lines, then we have an obligation to seek out those that are not doing that – even if there is sufficiently grave cause to have the vaccination done, you still have to seek the alternative.”

“And this is the problem with some of the stuff coming out recently,” he added. “The real problem with COVID is there’s not sufficiently grave cause to be vaccinated for it…People are being brainwashed by the mainstream media; they’re constantly harping on this thing.”

Ripperger also commented on the modern phenomena of how people are losing the ability to even assess the gravity of situations, because they make decisions based upon emotions and are “literally in panic mode.”

“There has to be mass death in order for us to start using things that are gravely morally illicit in order to survive,” he continued. Since the death rate for COVID-19 is so slight “it is not something for which the health requirements suffice in my opinion.”

However, he did add that in “extreme cases, that is on a case by case basis,” certain people “might” be permitted to receive the vaccination, although this is somewhat different to Bishop Athanasius Schneider’s point that any vaccine connected to abortion is “already unacceptable for a Catholic.”

Schneider has taught that “we have to resist” any abortion tainted vaccines, noting that if we cannot use the “fruits” of the “cruel genocide of unborn.” “How we can with this entire determination be and proclaim being against abortion, then, when we accept these vaccines? When at the beginning it is the murder of a child.”

Refusing vaccines

Ripperger closed by dealing with the question of refusing vaccinations, noting that “if you’re talking about a [disease] for which there is less than a 1% death rate, and the government is trying to require you to get it, just the government requiring you to get it does not suffice for it to be morally permissible.”

In fact, one could refuse a vaccine for a greater good, he added. “For example, if, for the sake of argument, collectively people realize that the government is using COVID in order to control and manipulate people, refusal of the vaccination that the government requires may be a way to break the government’s strangle hold on the people. It may be a way in which this is done.” 

“In that particular case it actually becomes something good,” Ripperger declared, “you can refuse to get the vaccination even if it’s required by the government.”

He touched on the response which Catholics must have regarding abortion-connected vaccines, saying, “Catholics, specifically, who have a moral developed system have to be prepared to be willing to stand the line in relationship to this type of thing, even if it means grave inconvenience. They’re going to have be willing to fight this battle.”

“If we compromise, they’re not going to take away just our right to follow our conscience, they’re going to start taking away our right to worship…”

Once again, Fr. Ripperger’s words echo those of Bishop Schneider’s, who highlighted the demonic aspect of making the world’s population complicit in the sin of abortion, through using abortion-connected vaccines. Schneider said, “This is for me the last step of Satanism: that Satan and the world government – ultimately the masonic world government – will oblige all, even the Church, to accept abortion in this way. And therefore we must resist very strongly against this, if it comes. We must even accept to be martyrs.”