Tonight, I had my faith shaken to the core. I have been engaging in a rather interesting discussion of “Catholic social teaching” on Mark Shea’s site, and the discussion has spurred my head in several directions. My initial intention was merely to discuss the need for a consistent social philosophy. A few of my statements regarding my own understanding of Church teaching were sort of misinterpreted. Anyway, I used vaccines as an example at one point.
My interlocutor, Kevin Miller, is a theology professor at FUS. His own blog is, interestingly enough, called “Heart, Mind and Strength.” My mind jumps to the connection that FUS is a haven for charismatics, and the equation health and virtue is the #1 reason I’ve always hated the Charismatic Movement. I am getting a sense of the kind of “ivory tower” Catholicism that has sometimes been connected to that particular institution.
I was quite grateful to him for pointing me to these articles, as I had *at first* thought they were new material (at least, to me).
When I read the articles, I was horrified. According to the two articles he links, the officials at the Pontifical Academy for Life “clarified” the document by saying that the use of tainted vaccines where there is no alternative is *required* because of the public health risk. One of those officials was “paraphrased” as saying that it’s a sin for a parent to “allow” a child to suffer “malformity” or life-threatening illness.
In other words, I’m the horrible monster that liberals and secularists (and a few Catholics) have told me I am.
In other words, I’d be “obligated” to accept a cure for Marfan syndrome derived from ESCR.
This literally struck the heart of my entire life, my entire raison d’etre.
I long ago vowed never to profit from the fruits of fetal tissue research.
If Pope Benedict XVI, who has been my hero since I was 8 or 9, were to tell me to my face, “You must give your children the MMR vaccine,” I would sooner leave the Church.
That is how seriously I take this issue, in my own conscience.
So, based upon these articles and Dr. Miller’s replies, I was devastated.
However, that only led me back to COG for Life’s site, and I found this article, which I’d actually read back in early August.
When all this started, I figured reading the original document is best, as Vatican documents are almost always given the most liberal interpretations in the mainstream Catholic media.
Further, I *had* read COG for Life’s initial responses to the press reports. I’d also read the COGL’s reply against the National Catholic
Both replies were pretty thorough. And I’m always one for “read the original,” so I just read the document. Of course, my take was posted to this site.
Now, my original interpretation of the article was that the use of tainted vaccines is only acceptible if a) there’s an immediate health risk and b) there’s no alternative (as in the US). Interestingly, the ZENIT and CNS articles talk about how these diseases are virtually “eradicated” in the US but “epidemic” in other parts of the world. Then they seem to imply that the epidemics going on in the third world create an immediate health risk for parents in the US.
Thankfully, the clarification from the Pontifical Academy for Life, linked above, specifically notes that the journalists who wrote the article were conflating the two separate criteria.
In the end, Pontifical Academy for Life *is* behind the right of parents for conscientious objection.
Now, I need to reply to Dr. Miller.
His take: vaccinations are a “non-issue,” because the use of fetal cell lines in faccines won’t “affect the abortion rate.” (One abortion is too much). Apparently, he does not see the connection to ESCR and ongoing fetal tissue research. He claims this is not a matter for pro-lifers to be concerned about, yet a successful petition drive led by COG for life convinced the Bush Administration to adopt a chicken-based program for smallpox vaccine (see their site).
The Vatican statement itself says that we have *at least* an obligation to lodge protests with our governments and with medical researchers and pharmaceutical companies, even if we feel it necessary to use the vaccines.
The document says that, as a norm, it’s illicit to use tainted vaccines, but in certain extreme cases, where there’s a direct health risk and no other alternative, those vaccines can be used. Even so, one would argue the issue of heroic virtue.
Take the following parallel: The Church says that, if a pregnant woman is sick, and she needs a surgery that might harm her baby, and there is no other medical alternative, she may choose to have that surgery, even if it has the unintended side effect of aborting her baby (and the baby cannot be directly aborted, but only dies as a side-effect of the operation).
However, St. Gianna Molla even refused such an operation that the Church would allow. This is an example of heroic virtue, and that’s why she’s a saint.
Saints are canonized because of their examples going above and beyond the call of ordinary, minimal standards of virtue.
I’m not going to condemn any parents who think they need to use the vaccines, though I’m going to urge them not to, but don’t condemn me for trying to go the extra mile.