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April 21, 2021 (LifeSiteNews) — 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:

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

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

  3. 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.

  4. 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.”

Last month, eminent physician and editor of two medical journals Dr. Peter McCullough, M.D., asked in his stirring testimony before a Texas State Senate committee, “When was the last time you turned on the news and ever got a window to the outside world? When did you ever get an update about how the rest of the world is handling COVID?”

He was referring to the fact that in many places around the world these health protocols for both treatment and prevention are broadly used, yielding “1-10 percent of the death rates of first world nations” where such treatments have been restricted and underused.

One example is India, the second most populated nation in the world, which embraced this treatment protocol advanced by Kory and his group and watched their case and fatalities rate drop in “steep decline.” Though India has four times the population of the U.S., it has less than half of the number of coronavirus-related deaths.

In a comprehensive presentation on these experimental vaccines, Dr. Simone Gold of American Frontline Doctors (AFLDS) discussed a white paper issued by her organization that documented how “in America the death rates are in the 800 range per million,” yet “in Africa, Sub-Sahara Africa, the poorest places in the world, no social distancing, no mask, no ICU’s, they have a death rate of one percent the western nations. One percent!”

“Now I believe [these results are] due to widely available HCQ [which was used before COVID-19 to prevent malaria]. I don’t think you can explain it for any other reason,” she said.

According to McCullough, if these interventions had been used in the Western world, the data shows there could have been “an 85 percent reduction in hospitalizations and death.”

“Thankfully, unlike the abortion-tainted, grossly under tested, and extremely dangerous Pfizer, Moderna, and Johnson & Johnson COVID-19 vaccines, which have used aborted fetal cells in the research, development and/or testing phases of production, the various morally clean products and protocols mentioned above involve substances that have been proven extremely safe for decades,” Fr. Elias affirmed.

“And thus, according to the recent document from the CDF, since there are morally untainted, safe, and effective protocols available that neutralize the COVID-19 health threat, it is mortally sinful to use the dangerous COVID-19 vaccines that are morally tainted by the heinously grave evil of abortion,” the priest concluded.

For those seeking access to these prescription-based health protocols, either for preventive measures or treatments, you may find doctors willing to provide them at the AFLDS website here.

No proportionate cause established to use such substances, nor any possibility of informed consent, thus these abortion-tainted experimental vaccines cannot be morally used

Fr. Elias goes on to highlight how use of these experimental gene-therapy vaccines is “mortally sinful” on two more grounds.

As a basis for its rationale, the CDF document mentioned above cites another from 2008 which addressed an array of specific bioethical questions. This instruction, titled Dignitas Personae (DP), also includes a section (#26) expressing special concern for “gene therapy” treatments due to the fact that they “can involve significant risks for the patient.” It is therefore “necessary to establish beforehand,” says DP, “that the person being treated will not be exposed to risks to his health or physical integrity which are excessive or disproportionate to the gravity of the pathology for which a cure is sought.” Thus, following the establishment of such data, “informed consent of the patient or his legitimate representative is also required” for such a therapy to be used.

As the Pfizer and Moderna experimental mRNA vaccines are rightly identified as gene-therapy technologies, along with the Johnson & Johnson adenovirus experimental vaccine, “there is a moral imperative of thorough testing and certification of safety and effectiveness (through extensive animal testing) in order to establish if there is a proportionate cause to use on humans any [such] therapeutic intervention,” Fr. Elias wrote.

This requirement is all the more imperative when dealing with “severely under tested experimental gene therapy vaccines” which will be dangerously (and immorally) promoted to the entire population, and “most especially when they are tainted by abortion.”

Further, “consent must be ‘informed,’ which also requires that the serious risks are reasonably ascertained ‘beforehand,’ and then conveyed to the person before he may morally decide whether to receive the proposed vaccine,” Fr. Elias explained.

But regarding these abortion-tainted experimental gene-therapy vaccines, “these moral conditions … have certainly not been met.” Most obvious with these only months-old substances is the fact that there has been no “long-term testing upon animals to determine what the long-term harmful side effects of these COVID-19 vaccines are,” the priest wrote. And the manufacturers of the substances “have not ruled out any severe long term side effects, including sterilization, cancer, and death.”

“Without the safety and effectiveness data from long term studies performed upon animals, it is simply impossible to establish that there is a proportionate cause to use such dangerously under tested products upon human beings,” Fr. Elias concluded.

And sadly, without sufficient testing prior to use, accounts of severe adverse reactions from these injections continue to increase. Data released from the Centers for Disease Control and Prevention (CDC) last Friday reveals reports of 68,347 total adverse events in the United States following injections of these abortion-tainted experimental COVID-19 gene therapy vaccines, including 2,602 deaths and 8,285 serious injuries, between Dec. 14, 2020 and April 8.

While causation is not explicitly confirmed through the VARES reporting system, neither can it be presumed that all side effects are reported. Indeed, one study in 2010 found that “fewer than 1% of vaccine injuries” are reported to VAERS, suggesting the actual numbers of deaths and injuries are significantly higher.

Strangely, there has been no discussion of halting this experimental COVID-19 vaccine drive despite the death count being 65 times higher than it was in 1976 when the government suspended its swine flu vaccine campaign after just 10 weeks due to 40 sudden deaths and several hundred reports of Guillain-Barré syndrome.

Given these outcomes, Fr. Elias concludes “not only is the pre-requisite safety data lacking that is necessary ‘beforehand’ to determine if there [even] is proportionate cause that could theoretically make the use of these experimental COVID vaccines morally acceptable,” but the evidence is becoming overwhelming that the dangers far outweigh any potential benefit.

Therefore, “according to Dignitas Personae #26, the abortion-tainted COVID-19 vaccines in question are mortally sinful to use on two more grounds. Namely, there is no proportionate cause for using them, and there is no informed consent for dangers that have not been sufficiently researched to be ascertained much less conveyed to those who must make an informed decision whether or not to use the products.”

As Dr. Joseph Meaney, president of the National Catholic Bioethics Center, also affirmed, “full informed consent” for reception of these experimental COVID-19 vaccines is not “[even] possible … [since] science simply does not know the long-term effects.”

With an average age of COVID-19-associated deaths being higher than life expectancy, there is no moral justification for abortion-tainted experimental vaccines to be used

Finally, the third criterion for justifying the use of an abortion-tainted vaccine is that there must exist an actual grave threat to one’s health or the health of others if one refused to receive the injections. But given the fact that COVID-19 has an average age of death which is higher than that of the general population, Fr. Elias asks how there can “even be conceived a justifying cause for using such dangerous or abortion-tainted products.”

According to the “best estimate” of the Centers for Disease Control and Prevention (CDC), COVID-19 survival rates for those under 20 years of age are 99.997%, for those between twenty and fifty years, 99.98%, from fifty to seventy, 99.5%, and for those over seventy years, 94.6%. Thus, at least for those under 70, COVID-19 remains less of a threat than influenza.

And these are the numbers “even with the inflated statistics caused by heavily flawed counting methods used and promoted by the conflicted-interest federal government health agencies as documented here and here,” Fr. Elias writes.

The threat of COVID-19 is so benign that Dr. McCullough recently affirmed that at least for “people under 50 who fundamentally have no health risks, there’s no scientific rationale for them to ever become vaccinated” against COVID-19. Though he does not seem to object to the abortion-tainted vaccines on moral grounds, McCullough’s statement affirms, according to Fr. Elias’ explanation, that at least for this under-50 category, according to this criterion alone, it would be a mortal sin to receive such an abortion-tainted injection.

And given “so many severe adverse reactions and deaths from the abortion-tainted COVID-19 experimental vaccines,” along with the available treatments as discussed above, Fr. Elias concludes “there is no such justifying cause at all” to accept these abortion-tainted products.

Abortion-tainted, extremely dangerous, experimental COVID-19 vaccine products are mortally sinful to take or facilitate

“I am very sorry that the Globalist, Big Pharma, and government-sponsored misinformation campaign surrounding COVID-19 has deceived countless people throughout the world, including most of the members of the Hierarchy and clergy of the Church,” Fr. Elias said.

“But once we have the truth of the matters at hand, we must stop being a part of the lies with their devastating consequences for lives and souls, and instead do everything we can to spread the truth,” he continued. “The urgency of what we all must do to fight these evils cannot be over-estimated.”

In summation, “according to the properly framed and understood moral principles invoked by the Vatican documents concerning abortion-tainted vaccines, the abortion-tainted, extremely dangerous, experimental COVID-19 vaccine products are mortally sinful to take or facilitate. This is especially since a proportionate cause to use such dangerous products has not only not been established, but the data continues to mount showing that these evil products are causing much more health harm than good. Whereas, non-abortion-tainted, morally good, safe, and effective alternatives to neutralize the health threat posed by COVID-19 are available, and thus are to be used instead of abortion tainted vaccines,” Fr. Elias concluded.

For a deeper understanding of Fr. Elias’ arguments, which include spiritual reflections, moral analogies and political observations, consult the full essay here.


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