A Different Kind of Godfather

Meet Stanley Plotkin, the "godfather of vaccines"

When I first learned what I’m about to share with you, the web of lies and money and confusion felt too messy to untangle. So for a long time, I ignored it. Having your head in the sand is NICE ok? Being informed is hard work.

Enter, babies. Becoming a parent was a rude awakening to the most insane decision fatigue I have ever experienced. How could I add researching ALL of the vaccines on the CDC’s childhood immunization schedule to my plate? It was all just too much.

If you’re that parent, this is for you. But it’s also for you, the single woman. And you, the priest at the local parish. This is for everyone who cares about the lives of the unborn, and the future of America’s children.

Today I’m going to show you how the majority of childhood vaccines were built on the backs of aborted babies.

While there are many other ethical, as well as physical, concerns to be addressed, I would need about fifty articles to get into it, so that’s not what I’m focusing on today. (If you want to start down the rabbit hole, read The Moth in the Iron Lung)

In 2018, Dr. Plotkin was called in to testify in a case where two parents were pitted against each other in the decision of whether or not to vaccinate their child. He gave a nine hour deposition, which is incredibly eye opening if you’d like to understand the full context of the money making extravaganza that is the vaccine industry.

However, on this particular issue, I was shocked, last week, when one of you told me that your parish priest “doesn’t believe” aborted babies were used in the production of childhood vaccines. Just so we’re clear, here are a couple of videos from Dr. Plotkin’s 9 hour deposition.

This one outlines a study in which 76 fetuses were used.

So then, we all must reject these shots, right?

In my PERSONAL opinion, yes. However, the Church has a more nuanced take, in her wisdom, and I want to share that with you today. (For reference, here is a table showing which vaccines include aborted fetal cells, and which have alternatives to request.)

In response to a question posed in 2003, asking for “clarification about the liceity of vaccinating children with vaccines prepared using cell lines derived from aborted human fetuses,” the Pontifical Academy for Life issued guidance. Unfortunately, it has largely been ignored, and the issue pushed to the side in the name of “public health.” While I strongly suggest you read the entire document, I’m going to pull out a few key points.

The Principle of Licit Cooperation

After explaining the moral dilemma of assuming that vaccination is a greater good, versus using vaccines that are derived from fetal cell lines, they jump into a detailed philosophical look at cooperating with evil.

The 10,000 foot view is that there is formal versus material cooperation. Formal = “when the moral agent cooperates with the immoral action of another person, sharing in the latter's evil intention.” Material = “when a moral agent cooperates with the immoral action of another person, without sharing his/her evil intention.”

The document breaks this down further, but essentially formal is always illicit, while material CAN be licit. Speaking to this situation particularly, they break down the people involved into three categories.

a) those who prepare the vaccines using human cell lines coming from voluntary abortions;

b) those who participate in the mass marketing of such vaccines;

c) those who need to use them for health reasons.

Lets talk about that last group, most of us.

Here’s what the document says:

As regards those who need to use such vaccines for reasons of health, it must

be emphasized that, apart from every form of formal cooperation, in general, doctors

or parents who resort to the use of these vaccines for their children, in spite of

knowing their origin (voluntary abortion), carry out a form of very remote mediate

material cooperation, and thus very mild, in the performance of the original act of

abortion, and a mediate material cooperation, with regard to the marketing of cells

coming from abortions, and immediate, with regard to the marketing of vaccines

produced with such cells. The cooperation is therefore more intense on the part of the

authorities and national health systems that accept the use of the vaccines.

So IF one feels that vaccines are necessary for health reasons, what then?

The Pontifical Academy for Life lays out a few requirements in their final summary.

“To summarize, it must be confirmed that:

-there is a grave responsibility to use alternative vaccines and to make a conscientious objection with regard to those which have moral problems;

- as regards the vaccines without an alternative, the need to contest so that others may be prepared must be reaffirmed, as should be the lawfulness of using the former in the meantime insomuch as is necessary in order to avoid a serious risk not only for one's own children but also, and perhaps more specifically, for the health conditions of the population as a whole - especially for pregnant women;

- the lawfulness of the use of these vaccines should not be misinterpreted as a declaration of the lawfulness of their production, marketing and use, but is to be understood as being a passive material cooperation and, in its mildest and remotest sense, also active, morally justified as an extrema ratio due to the necessity to provide for the good of one's children and of the people who come in contact with the children (pregnant women);

- such cooperation occurs in a context of moral coercion of the conscience of parents, who are forced to choose to act against their conscience or otherwise, to put the health of their children and of the population as a whole at risk. This is an unjust alternative choice, which must be eliminated as soon as possible.”

Wondering what a conscientious objection looks like?

They offer the following guidance.

• “doctors and fathers of families have a duty to take recourse to

  alternative vaccines (if they exist)”

• put “pressure on the political authorities and health systems so that other vaccines without moral problems become available.”

• “they should oppose by all means (in writing, through the various associations, mass media, etc.) the vaccines which do not yet have morally acceptable alternatives, creating pressure so that alternative vaccines are prepared, which are not connected with the abortion of a human fetus, and requesting rigorous legal control of the pharmaceutical industry producers.”

So why does this matter?

Your time is valuable, and I really try to keep these things clear and short, so let me bullet point it, and be done.

• Many diocese in America do not allow religious exemptions. Read that again. DO NOT ALLOW RELIGIOUS EXEMPTIONS. Even though the Vatican’s own document requires discernment of morality on this issue.

  

  You need to know. Your priest needs to know. Your Catholic school principal needs to know. Send them the document. (Also, join this FB group if you’re interested in helping make a change!)

• Whether you choose to use these vaccines or not, you are MORALLY OBLIGATED to conscientiously object. Testing and creation of various medical products continues to be done with aborted fetal cells. We must make our voices heard on this issue, for those among us who cannot.