Transcript:
Bishop Schneider: Praise be to our Lord Jesus Christ.
People: Now and Forever.
Bishop Schneider: Please, dear Father Colter, Miss Wall, and all my dear brothers and sisters gathered here at this retreat. I am very happy that I managed to come, even though it was difficult to arrive yesterday. But with the help of the holy angels, I arrived at midnight, so today I can speak to you and be with you.
It is a joy for me to be with you, especially to strengthen you in your holy endeavor to protect the littlest ones, whom we mentioned in the prayer, the unborn murdered children whose bodies are exploited, misused for so-called health safety. It is incredible that such a thing, such a thought, exists.
We have never seen such controversy among very good people, even within the church, regarding abortion-tainted vaccines or abortion-tainted medicines and drugs. More and more churchmen are justifying the use of vaccines produced or tested by cell tissues or cell lines of aborted babies. They justify this because, apparently, allegedly, there are no other means.
Several explanations, even from theologians and church communities, were based and are based on the moral theory of so-called material, moral, distant or remote cooperation. This is based on three documents of the Holy See from 2005, 2008, and 2020.
These three documents are not formally papal documents, but are only in the custody of the Holy See. So the doctrinal level is very low, not high, not to speak of infallible. That is impossible. Even if they were documents from the Pope, they would be only his ordinary teaching, not infallible.
According to these Vatican documents, such vaccines can be used in an exceptional way. One has to stress, as these documents say, that not only can one use abortion-tainted vaccines, but the church also does not allow one to just use them.
All three documents say this is an exceptional way, exceptional. At the same time, the first two documents, 2005 and 2008, say that those who use these vaccines or medicines must express their public protest against such vaccines. This is still valid.
Who is making this public protest by using the vaccines?
But this is a duty, says the documents of the Holy See itself. So the theological principle of material cooperation is certainly valid, but it is a general principle. However, this principle can hardly be applied to the case of vaccines from fetal cells or cell lines.
This concession from the Holy See causes, among some bishops, priests, and faithful, great concern. Thanks be to God, there are still bishops, unfortunately not many, and priests and pro-life groups, also not many.
Therefore, I am so happy that one heart and one mind exist among the few who still have the courage to express concern because of such vaccines. This causes confusion and ultimately undermines the uncompromising stance of the Catholic Church against abortion and against the fetal industry. Not to forget this, because in all these documents, the aspect of abortion is stressed, but the second aspect is often forgotten, which is horrible: the so-called fetal industry. You know what this means: the abuse of tissues and cells of aborted babies.
So, whether we want it or not, it undermines the fifth commandment of God and the absolute determination of the church to oppose the evil of abortion and the second evil, the exploitation and commercialization of tissues and cells of assassinated babies. I say assassinated babies, which is cruel these days.
Churchmen close their eyes with the abstract theory of remote cooperation. Incredible. The essential point of the argument is this: the use of abortion-tainted vaccines brings us to a close, not a remote, collaboration with the fetal industry and their products. I say use is immoral because of this proximity.
Furthermore, it gives us scandal since by such use, we are de facto supporting that immoral industry. Also, that use weakens considerably the necessary public protest, not only against abortion itself but also against the daily growing fetal industry.
The fetal industry is a kind of cannibalism. Excuse me, but I have to be sincere. It is a kind of cannibalism. The fetal industry is so exceptional, immoral, and horrible that it cannot be compared with other common issues of collaboration or benefiting from the evil acts of others, such as products of slavery or forced labor. It is impossible to compare here. It is exceptional, unique, and horrible. You cannot use other examples from history because they go against facts and logic in this case.
At this precise historical moment, there seems to be some sort of powerful iniquity, a will of all humanity to become a link, so to speak, in this chain of evil, so that all people would be enchained with this evil. If you want to travel or go to the theater, or perhaps even enter stores to purchase your food, in some places today, you already need the vaccine.
The anti-Christian world powers and political elites who in our day actively promote the culture of death as their party program are imposing on the entire world population an implicit, even if remote, but in this case proximate collaboration with the fetal industry in some people who receive abortion-tainted vaccines, receiving in their body the fruits of one of the greatest evils of mankind: the cruel genocide of the unborn and the exploitation of their bodies.
We will be mocked in some way. We will receive a sign in our body, which in some way demonstrates that we are connected to one of the greatest evils of history. We must not be so naive or ingenious as to fail to see that behind these vaccines is the goal not only to protect our health but also to promote, at the same time, the culture of death, the culture of exploitation of the bodies of the murdered babies.
Of course, there are arguments that say if people do not take these vaccines, abortion will continue anyway. We may not reduce abortion and the exploitation of the bodies of the unborn in numbers if we do not take the vaccine. But this is not the question. It is the moral weakening of our resistance to the crime of abortion and to the crime of the fetal industry. By using the products of these two industries, we are in some way giving effective support to them.
Then the abortionists and exploiters of the bodies of the unborn will say, You see, the entire Catholic Church, the hierarchy, in some way accepts, even reluctantly, but accepts our products. We really have to awaken to see the real dangers, consequences, and circumstances. We have to speak about the moral problem of abortion-tainted vaccines in a deeper way and not remain in superficial juridical positivism with a theory of cooperation. This is superficial.
We have to go deeper into the rules and consider proportionality since the very horrible and incomparable evil of the fetal industry exploiting and commercializing fetal tissues of aborted babies is out of proportion.
The problem is that you cannot apply the repeated principle of material moral cooperation with evil or benefiting from evil deeds of others to these exceptional, horrible crimes.
There exists the gravity of the opportunity in the fetal and biomedical research industry, which is growing every day. For example, slavery is not comparable to killing an innocent child. You cannot put these on the same level. Slavery is certainly evil, but it is incomparable with killing innocent unborn children and exploiting their bodies.
Therefore, there is already a basic error in the Vatican documents that apply this principle to the concrete case of abortion-tainted vaccines. At the heart of the problem, one can see the following aspect: the use of abortion-tainted vaccines brings us into close involvement with the products of the fetal industry.
Because of this proximity and involvement with this industry, it is immoral to use such products. In addition, the use of such products is a scandal. Material cooperation is when you are linked to an evil against your will. These are general principles only.
For example, you pay taxes to the government, and from the taxes, the government takes money without asking your permission to perform actions on different levels. If the government were to ask me, could we take your money from your taxes to do this evil action concretely, I would say no. I will not consent. But they do not ask me. They will nevertheless do this against my will from the general collection of taxes. That would signify that the government is stealing my money to perform evil actions in a cunning way. So you cannot compare this with abortion-tainted vaccines. It is impossible. How can we, with this entire determination, proclaim being against abortion and the fetal industry when we accept the products of this?
When at the beginning of that chain of evil deeds is the murder of a child, logic and common sense demand that if even one child had not been murdered, these abortion-tainted vaccines or drugs would not exist. There would not have been cells or cell lines. This is clear by logic and common sense.
Often God, in difficult times when there is confusion, uses the little ones and a minority when all are going in the same direction. The good ones today, unfortunately, all go with the current, and no one says Stop, this is not good, stop.
Therefore, we have to say stop. We have to say, I am not guilty of the blood and exploitation of this child. In any case, we have to be very correct and give a sign to the entire world by not accepting abortion-tainted vaccines. We must give a sign of weakness. We could ask those churchmen and Catholics who support abortion-tainted vaccines: if you had a time machine and could be present and see the cruel murder of an unborn child, the dismembering of his body, you would see this. You would see how they take their cells and tissues. You would see how the cells are put in tubes and into these processes.
Even if there were hundreds of processes, once you were present at one abortion of this concrete child, exactly from this child whose cells were used, I cannot imagine you would accept such a vaccine in your body. Before your eyes, you would have this horrible scenario of dismembering a child and exploiting his body parts so that you may ultimately benefit from your health. This is pure egoism and barbarism.
So, my dear brothers and sisters, it is not a question of numbers today. Even if only a minority protests against abortion-tainted vaccines, that minority will prevail. The history of the Church will one day say that even the good ones in the Church, even pro-life groups, yielded in not protesting against the fetal industry and in taking products of the fetal industry. They are in some way blinded by theories.
Catholics who take abortion-tainted vaccines do not have guilt because they have followed the instructions of the hierarchy. Therefore, we cannot say they are guilty if they acted in docility to the instructions of the hierarchy. Those who gave the instructions have the responsibility. Who gave the instructions in the Church? The shepherds, I mean the teaching Church. However, the moment one fully recognizes the immorality of abortion-tainted vaccines, one must reject them. When one recognizes this, one must follow his conscience, and his conscience will tell one, You cannot do this in the future.
That person will be grateful to divine providence for allowing him to recognize this. It is his personal conviction because he understands that health is not the absolute value. We must remind ourselves of this in our current world mentality. Materialism, even within the Church, has become a god, an idol to which sacrifices must be made. We have to foster in ourselves and in others a stronger supernatural vision, a stronger desire for eternal things, and trust in divine providence. Indeed, it is so anti-pastoral and counterproductive when churchmen justify abortion-tainted vaccines.
By justifying such vaccines, we cooperate in propagating the myth that there is no alternative. Yet, surely, there must be an alternative. The political elites, the anti-Christian world political elites, tell us there is no alternative. Take only abortion-tainted vaccines or medicines. There are no alternatives. Please take this. It is not true. It is a myth. It is a lie. And many believe this lie in their naivety. We have to use our reason at least. God, in His providence, will illuminate humankind to find an alternative.
Man needs to trust in God, and then He will give scientists the illumination to find alternative, even better options without any need to use cells or cell lines of murdered unborn children. Let us imagine, only hypothetically, that we lived in a society as it was maybe 100 years ago, where abortion was a crime in all countries except the Soviet Union.
Let us imagine that the entire humanity strictly forbade any abortion. In any case, such a hypothesis existed in the past. Consequently, there would be no possibility to develop or take fresh cell lines from a still living baby who is being killed, murdered.
Because cell lines and tissues are already from that child. They are not fresh anymore. They cannot be used so effectively. All scientists say this. It must be a still living child in the process of being killed for their tissues to be fresh and the cells effective. This is, you see, horrible cannibalism.
So let us say there would be no possibility to take these cells and develop cell lines for the production and testing of vaccines or medicines. Humankind would have other means, and God would give other means when humanity observed more faithfully and more consistently the fifth commandment. God would give us His help, and we would no longer need to use abortion-tainted products or vaccines. I am convinced. I am not a prophet. God will punish humanity for the horror of exploiting and commercializing the tissues of murdered babies.
We have to resist the idea that there is no alternative. To accept the fruits of abortion, the fruits of this horrible process of production, testing, and commercialization of cell lines is truly horrible. The anti-Christian and atheist political elites want, ultimately, that all people have in their bodies a kind of sign of the product of this death. We have to resist. We must distinguish this and the circumstances of our current situation. I think God will reward these people who are protesting today, these few groups, unfortunately, few.
God will reward them, and those who even reject the vaccine when, for example, in their workplace it is mandated, and they refuse to take it, even if they lose their job, and this is already happening, God will reward them. Even if these people choose to live a poorer life rather than cooperate with the fetal industry, surely God will not allow them and their families to die from starvation. God will never permit it. This was our experience in communist times, where I lived.
My parents did not collaborate with the Communist Party, and therefore, they had no chance to have a profession. They had to do the simplest and cheapest work. And nonetheless, God gave us life. We did not die of starvation. We did not live in misery, but simply.
God gave us richness, spiritual richness. We were rich in faith, in the Catholic faith. Money and wealth pass away, but the richness of the Catholic faith remains. We have to again cultivate this culture of Catholic life.
Therefore, the use of abortion-tainted vaccines is in itself immoral and is not pleasing to God. We can never consciously do something that will displease God. We have to be ready, as Christians, to lose all temporal advantages rather than offend God and to participate consciously in a chain of criminal acts, of which the manufacturing and testing of abortion-tainted vaccines is also a part.
We have to stop absolutizing bodily health. This is a distinctive mark of current pagan materialism, a tendency which, unfortunately, is increasingly adopted by Catholics, priests, and bishops. The simple faithful reject such abortion-tainted vaccines quasi-instinctively, and this is an expression of sensuous fidelity.
We have to follow the truth, even if we lose all our good friends because of this. I myself have already lost some good friends. But we must follow our conscience even if we are alone. We must follow. St. Thomas More and St. John Fisher, for example, did they follow their conscience? Yes.
But we are not alone, thanks be to God. There is one heart and one mind here in Nebraska. And hopefully, with your example, there will be other groups, other people.
This is also a sign of the last times, you know, as our Lord said in the Gospel, when even the good ones are misled and confused Gospel of Mark 13:22. It is a permission of God to purify our souls, to be more convinced to go the way of our conscience for truth.
We have to follow our conscience, in this case, a conscience that is formed; we are not Protestants or subjectivists, a conscience formed with prayer, study, faith, and petition to God for illumination.
One can hope that the eyes of Catholics and churchmen who now defend abortion-tainted vaccines will be opened because the truth is so powerful when we seek it with a pure heart. God will reveal it and show us. So we have to live for the truth and for eternity.
Our Lord Jesus Christ in the Gospel says, Do not fear those who kill your body, but fear those who will take or damage your soul. We must not fear the government. We have to give primacy to our soul, to our spiritual life, to the life of prayer and the sacraments.
Thus, we should be deeply rooted in prayer every day. We must be rooted in our faith, in our conviction that our life is ultimately in the hands of God, not the government, even in a dictatorship, even in a totalitarian system.
Our life is ultimately in the hands of God, who is our heavenly Father. He is our Father even when we are in difficult times, distressed, persecuted, and humiliated by this forced culture of vaccination. This is a relatively short time. We have to look wider and further because God permits this ultimately only for the benefit of our souls. St. Paul says that all will contribute to the greater benefit of those who love God. If we are rooted in our faith and trust in the providence of our heavenly Father, knowing that our life is in His hands, this should give us confidence. We know the current sanitary COVID dictatorship, this totalitarianism, is short. It is relatively short. It is not eternal. History has always shown that dictatorships do not last long. God will even show these new sanitary dictators that their power is limited. We have to believe that God will intervene in history. We must also deeply consider that maybe this is an appeal from God for us to go deeper in our prayer life. Maybe we should be more united with all those who are opposing this dictatorship to make a new chain.
Maybe these difficult times are an opportunity to confess to God and to be faithful to Him. But God is so good that He always gives the necessary graces, and He rewards us in difficult times and gives us His consolations. We must take this situation as an opportunity to deepen our faith, our prayer, to be rooted in the vision of eternal life, and to be more supernaturally oriented. We are living in the valley of tears, as we sing in the Salve Regina, in hac lacrimarum valle. This is our situation. But there is also the deep joy that we have a mother. She never abandons us, and she is always close to us. She is our advisor; she gives us advice, and therefore, she will never abandon us.
She is the omnipotence of intercession for us; she will take care of us always. We have to flee under her mantle of protection, especially in these times.
We must pray: Sub tuum praesidium confugimus, Sancta Dei Genitrix. We will flee under their protection, the Mother of God and our mother.
Thank you for your attention. Praise be Jesus Christ.
Now and Forever!