Why We Shouldn’t Make Use of the Covid-19 Vaccines
Kennedy Asuru (email@example.com) is a Seminarian of the Catholic Diocese of Port Harcourt, currently studying Sacred Theology at St. Joseph Major Seminary, Ikot Ekpene, Akwa Ibom State
“Iwofe one chance for front,” the conductor yelled, as the bus slowed to a stop in front of me. “Na 500 I hold o,” I said, waving a crumpled naira note in the air for the bus conductor to see. “You no get wahala…we move!” He replied. Turning to the other passenger seated in front, he said, “Oga shake body makesenior boy siddon.” Then looking around the bus, seeing that it was completely full, he slid the door close. “Back seat, your money.
As the bus sped along Iwofe road in the glistening afternoon sun, a woman who had been thumping at her phone, scrolling through Facebook where she was reading a long post, exclaimed: “Jesus is Lord!” Gesturing to her phone screen, she said to the man seated beside her, “Did you know that the COVID-19 vaccine is gotten from aborted babies?”
The man stared at her, confusion apparent in his gaze. Reading a line from the Facebook post, she continued: “The American Government now encourages young girls to have unprotected sex and get pregnant. Dem dey sponsor their abortion and give them some extra cash for compensation. The remains of the aborted babies are used to produce vaccines for COVID-19.”Raising her head from her phone, she added, “In truth, we are approaching the endtime!”
A man remarked from behind, “Madam leave o… this world don spoil. I hear sey some people wey been collect that vaccine don die sef.” A lady with a tiny voice added, “I even read somewhere that the vaccine makes women infertile and men sterile. They want to curb population in the world. These oyibo people are just wicked!”
I felt an immense urge to jump into the conversation. I opened my mouth to say something, but on a second thought, I decided to remain silent. The driver, sensing my hesitation, shot me a brief look, quickly sizing me up. Then adjusting his rear-view mirror, he slowly increased the volume of his radio. Timaya’s“Something Must Kill a Man” was playing. Touché, I smiled softly. I felt a rough hand graze my shoulder. “Senior boy, your money.” It was the conductor.
As I fondled with the notes in my breast pocket, he said under his breath, “Wahala for person wey collect coro vaccine o.”
But Na True Sey Oyibo People Make Coro Vaccine from Aborted Babies
Understandably, the COVID-19 vaccine has not been without its own fair share of controversy. One of the most important of these controversies is the fact that some of these vaccines are manufactured from cells which were originally isolated from fetal tissue (often referred to as fetal cells). Fetal Cell lines are cells that grow in a laboratory. They descend from cells taken from elective abortions in the 1970s and 80s. Those individual cells have since then multiplied into many new cells over the past four or five decades, creating the so-called “fetal cell lines.” Current fetal cell lines are thousands of generations removed from the original fetal tissue, and so do not, in their present condition, contain any tissue from an aborted fetus.
Fetal cell lines being used to produce some of the COVID-19 vaccines are from two basic sources:
Vaccine makers may use these fetal cells lines in any of the following stages of vaccine development:
These breed fresh challenges to the morality of the manufacture, endorsement and use of the COVID-19 vaccines by Catholic healthcare institutions (as well as its usage by individuals in general). This is due to the fact that the Church is understandably opposed to the use of aborted fetuses for research or even therapeutic purposes. Some dismiss this concern, arguing rather that abortions from which fetal cells were obtained were elective and were not done for the purpose of vaccine development. It is based on these that lines of arguments persist regarding the moral quality of making use of these vaccines.
E Come Mean Sey as I be Catholic Make I no collect Coro Vaccine
According to a document issued by the Congregation for the Doctrine of the Faith, “When ethically irreproachable Covid-19 vaccines are not available, it is morally acceptable to receive Covid-19 vaccines that have used cell lines from aborted fetuses in their research and production process” (Congregation for the Doctrine of the Faith, “Note on the Morality of Using Some COVID-19 Vaccines”, no. 2). Explaining this line of reasoning in details, the document argues further that, the moral duty to avoid using a vaccine produced in such a way is not obligatory if there is a grave danger, such as the otherwise uncontainable spread of the COVID-19 (no. 3).
In another document titled “Moral Considerations Regarding the New Covid-19 Vaccines”, the United States Conference of Catholic Bishops (henceforth USCCB) explain that “Receiving a COVID-19 vaccine ought to be understood as an act of charity toward the other members of our community.” They insist that, “given the urgency of this crisis, the lack of available alternative vaccines, and the fact that the connection between an abortionthat occurred decades ago and receiving a vaccine produced today is remote, inoculation with the new COVID-19 vaccines in these circumstances can be morally justified.”
Wetin Church Want Make We Do Sef?
The Church teaches that individuals may receive these vaccines when there are no morally derived alternatives. In the same document stated above, the USCCB maintains that “if one can choose among equally safe and effective COVID-19 vaccines, the vaccine with the least connection to abortion-derived cell lines should be chosen.” They continue: “Those who, however, for reasons of conscience, refuse vaccine produced with cell lines from aborted fetuses, must do their utmost to avoid, by other prophylactic means and appropriate behavior, becoming vehicles for the transmission of the infectious agent. In particular, they must avoid any risk to the health of those who cannot be vaccinated for medical or other reasons, and who are the most vulnerable.”
So Wetin You Dey Try Talk?
In all these, one can see that the Church does not go back on its condemnation of the use of aborted fetuses for medical research. It also however does not necessarily see the use of the COVID-19 vaccines as intrinsically evil or as a means of cooperating in the evil of using or patronizing the use of aborted fetuses for medical research. This, as stated by the USCCB is due to:
The USCCB finds that a better way to look at it is to consider the receiving of a COVID-19 vaccine as an act of charity toward the other members of our community. It should be considered an act of love of our neighbor and part of our moral responsibility for the common good. However, Governments and concerned Corporations are charged with pursuing and funding research on the possible development and use of vaccines that are not derived in such an ethically questionable manner.
If you no get time to read this long thing wey I write, I fit still summarize the gist give you for here o: