Sunday of Meatfare – Sunday of the Fearful Judgement; Our Venerable Father Parthenius, Bishop of Lampsacus (312-37); Passing into Eternal Life (1957) of Blessed Petro Verhun, apostolic Visitator of Forced Labourers in Germany and Martyr of Siberia
1 Corinthians 8:8-9:2; Matthew 25:31-46
Read 1 Corinthians 8:8-9:2
| As we continue on our journey towards the Great and Holy Fast, we are reminded that food in and of itself does not commend us to God, but the choice of what and when to eat needs to be made for the right reasons. Some Christians had found themselves in the situation where they were presented with meat offered as a sacrifice to idols. St. Paul states that since those foreign gods do not exist, only the One God that we worship, Christians were free to eat. However, another principle in that choice is at play, namely, how it will be understood by those looking in. In other words, those who might be less secure in their faith are watching how those Christians behave and might be tempted to think their beliefs mean nothing if they were to eat meat sacrificed to foreign gods. St. Paul reminds the Corinthians, and us today, that we have a responsibility not only for our own actions, but how they might be perceived by others. We see a common situation unfolding in our own day with the COVID-19 vaccines. Here in Canada, the two vaccines available to us, although not developed through aborted cell-lines, were tested on aborted cell-lines. What this ultimately means is that if we intended to take either of these vaccines, we will be benefitting, albeit in a distant way, from the murder of a pre-born child. The Church teaches that if there is no morally acceptable alternative available, we may receive the vaccine, but she further teaches that we must oppose vaccines developed at the expense of human life.* St. Paul says that he will not eat meat sacrificed to idols for the sake of the consciences of those looking in. How do we proceed with receiving an immorally produced or tested vaccine? What will those “looking in” on us think of our belief in the sanctity of human life if we do not oppose the creation of vaccines made at the expense of children? If we have decided to take these vaccines, and we are assured we can do so with a clear conscience, we must still proclaim that ethical alternatives should be made available and that we oppose any development of vaccines sourced from, or tested on, aborted fetal cell-lines: “Of course, within this general picture there exist differing degrees of responsibility. Grave reasons may be morally proportionate to justify the use of such ‘biological material.’ Thus, for example, danger to the health of children could permit parents to use a vaccine which was developed using cell lines of illicit origin, while keeping in mind that everyone has the duty to make known their disagreement and to ask that their health-care system make other types of vaccines available. Moreover, in organizations where cell lines of illicit origin are being utilized, the responsibility of those who make the decision to use them is not the same as that of those who have no voice in such a decision.” (Dignitatis Personae, Congregation for the Doctrine of the Faith, 2008) This teaching is further stated by the Bishops of Alberta and NWT: “However, this judgement must not be allowed to obscure the seriousness of the evil act that is the source of cell lines used in some vaccines, nor the corresponding ethical issues arising for those who work in research and development on them, or profit from their sale. It remains imperative that Catholics make clear their moral objection to vaccine development derived from abortion, and to advocate with their governments for ethically produced vaccines.” (Pastoral Letter on COVID-19 Vaccines, December 02, 2020) Without this crucial pro-life statement, we run the risk of sending a utilitarian message that the ends (the protection of millions of people from COVID-19) justify the means (the murder of a child) and the Church is not in the business of trading human lives. We truly are our brothers’ keepers. The gospel requires us to stand up for our pre-born brothers and sisters, and the moral integrity of our beliefs about human life. In making choices on whether to receive these vaccines or others in the future, let us move forward with an active and vocal prolife message by contacting the appropriate healthcare and government authorities, insisting that they uphold the sacredness of human life, and in so doing, protect the common good. *See the multi-faith letter issued to Prime minister Trudeau: (https://www.sciencemag.org/sites/default/files/Canada-COVID-19%20Vaccine%20letter%20May%2021st%202020_updated%20%28002%29.pdf) . |