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Democrat New Jersey Gov. Phil MurphyShutterstock

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PATERSON, New Jersey, March 16, 2021 (LifeSiteNews) — The ardently pro-abortion governor of New Jersey, who last year kept liquor stores open while churches were shut down as “non-essential,” touted his supposed Catholic faith in a new push to inject the experimental Moderna mRNA vaccine “as deep into” the mostly minority community as possible.

Democrat Gov. Phil Murphy recently visited and posed for photos kneeling in prayer at St. John the Baptist Catholic Cathedral, which, through the coordination of the state, is being leveraged as a “community-based vaccine site” in order to maximize distribution of the shots with the implicit endorsement of the Catholic Church.

Last October, Murphy led the charge to “codify Roe vs. Wade,” essentially seeking to insert the legal slaughter of preborn girls and boys into state law claiming the “intensity of our passion (for legal abortion) has only gotten even more acute” since the confirmation of Supreme Court Justice Amy Coney Barrett. 

Faithful to the words of Jesus Christ, in protecting the lives of all, especially the least and most vulnerable, the Catholic Church refers to such pre-born child killing as an “abominable crime.” 

With regard to the widespread injections of dangerous experimental biological agents, otherwise referred to as “COVID-19 vaccines,” Murphy tweeted last week, “A lifetime in the Catholic Church has taught me about our duty to care for ‘the least of these,’ our most vulnerable.”

“Today, as I visited our community-based vaccine site at St. John the Baptist Roman Catholic Cathedral in Paterson, I saw this principle in action.”

The governor further elaborated, “To care for the ‘least of these’ means to center, uplift, and love our most vulnerable.”

“With our community-based vaccination partnership, we’re bringing the vaccine directly into our underserved communities, ensuring that those hardest hit by this pandemic are not left behind.”

It could certainly be argued that those hardest hit by the COVID-19 pandemic in New Jersey were residents in nursing homes, where, despite warnings to his administration that many would needlessly die, Murphy approved a directive by Health Commissioner Judith Persichilli requiring nursing homes to admit patients who were suffering from COVID-19.

During a March 31, 2020 conference call with hundreds of long-term care facility operators, hosted by Persichilli, one administrator challenged the directive, stating, “You understand that by asking us to take COVID patients, by demanding we take COVID patients, that patients will die in nursing homes that wouldn’t have otherwise died had we screened them out.”

In May 2020, Star-Ledger columnist Paul Mulshine wrote that with this directive, Murphy “not only neglected the places most likely to become hot spots, he actually made them hotter.” At the time, nursing home fatalities accounted for 53 percent of the state’s 5,459 reported fatalities. A recent accounting puts the total at 7,969, with New Jersey showing the highest fatality rate in the nation

With three other Democrat governors adopting similar policies, these four states alone (New Jersey, New York, Pennsylvania, and Michigan) accounted for 23 percent of all COVID-19 nursing home deaths in the nation.

In New York, this same policy, along with the apparent coverup of the nursing home death toll, is one of the causes for calls of Gov. Andrew Cuomo to resign, even from members of his own party.

Turning his attention to the rest of his state’s citizens, Gov. Murphy presumed to quote the Son of God once again: “In the Gospel of Matthew, Jesus commands us to ‘Love your neighbor as yourself.’ There is no greater manifestation of this commandment than to roll up your sleeve when it’s your turn. By taking the vaccine, we’re keeping ourselves and our communities safe. That is love.”

What is unclear about Murphy’s assertion is how subjecting oneself to the dangers of an unnecessary experimental medical trial, while encouraging others to do the same, is an authentic expression of love.

According to the Centers for Disease Control and Prevention (CDC), survival rates for those infected with COVID-19 are 99.997 percent for those under 20 years of age, 99.98 percent for those between ages 20 and 50, 99.5 percent for those from 50 to 70, and 94.6 percent for those over 70. Thus, for those under 70, COVID-19 remains less of a threat than influenza. 

And according to America’s Frontline Doctors (AFLDS), these survival rates would be even higher had safe, effective, and inexpensive treatments like hydroxychloroquine (HCQ) and ivermectin not been “severely restricted” in Western nations. Indeed, AFLDS provides broad documentation affirming that in countries where HCQ and ivermectin are available, such as in India, death rates are 1/10 percent of those in the United States.

In contrast, there remain significant concerns regarding these experimental COVID-19 vaccines, which have been rushed through the process of development, testing, approval, and now distribution, with a new “messenger RNA” technology, no industry-standard animal trials, or any sufficient studies on long-term effects.

These concerns included “allergic” and “potentially fatal reactions,” risks that these experimental agents may cause infertility in women, result in an increased vulnerability to the virus, and present unacceptable dangers of long-term effects due to a lack of proper testing.

The U.S. Food and Drug Administration (FDA) also drew up a document last fall listing the possible side effects from a COVID-19 vaccine, including strokes, encephalitis, auto-immune disease, birth defects, Kawasaki disease, and death.

Current reports on the CDC’s VAERS reporting system reveal that “between Dec. 14, 2020, and March 5, a total of 31,079 total adverse events were reported to VAERS, including 1,524 deaths — an increase of 259 over the previous seven days — and 5,507 serious injuries, up 1,083 over the same time period.”

Of course, with this database, causation is not necessarily confirmed, nor can one presume all such events are reported. However, one study in 2010 found that “fewer than 1 percent of vaccine injuries” are reported to VAERS, suggesting the actual numbers of deaths and injuries may be significantly higher.

While in 1976, the United States suspended its swine flu vaccine campaign after just 10 weeks due to 40 sudden deaths and several hundred reports of Guillian Barre syndrome, there appears to be no consideration for such a move now for these current experimental agents, despite a death toll at least 38 times higher.

Additionally, there is no data on whether or not these experimental agents are actually capable of stopping transmission of the virus, and thus it remains quite possible that vaccinated persons could still be infected by COVID-19 and pass it along to others. This fact further calls into doubt the validity of the notion that low-risk individuals should subject themselves to the dangers of these injections out of “love for neighbor.”

Finally, given the direct participation of St. John the Baptist Catholic Cathedral in this enterprise, along with some Catholic prelates assuming the role of experts with regard to medical treatment, believers should recall the teaching of the Church herself when she emphasizes that her sacred pastors lack competence in matters of medicine, politics, or other fields outside of faith and morals. 

The Second Vatican Council taught: “Let the layman not imagine that his pastors are always such experts, that to every problem which arises, however complicated, they can readily give him a concrete solution, or even that such is their mission.”

Further, a 2002 Doctrinal Note authored by then Cardinal Joseph Ratzinger, later Pope Benedict XVI, elucidates the above principle in the area of politics, yet it may be applied to medicine as well: “It is not the Church’s task to set forth specific political solutions – and even less to propose a single solution as the acceptable one – to temporal questions that God has left to the free and responsible judgment of each person.” On the contrary, one must respect “the legitimate freedom of Catholic citizens to choose among the various … opinions that are compatible with faith and the natural moral law, and to select, according to their own criteria, what best corresponds to the needs of the common good.”


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