Catholic News Agency reports mixed reactions from “Catholic” medical professionals and ethicists regarding the CDC’s reduction of universally recommended childhood vaccines from 18 to 11. The revised schedule shifts vaccines for rotavirus, influenza, COVID-19, hepatitis A/B, meningococcal disease, and RSV to “shared clinical decision-making” or high-risk groups. Dr. Jay Bhattacharya (NIH director) frames this as prioritizing “gold standard science,” while Dr. Tim Millea (Catholic Medical Association) praises the move as “logical,” invoking subsidiarity. Conversely, Dr. Gwyneth Spaeder warns the changes will “sow more confusion” and harm underserved populations. John Di Camillo (National Catholic Bioethics Center) claims the revisions respect “ethical principles” and human dignity. The article ignores the moral implications of vaccines developed using aborted fetal cell lines, reducing Catholic ethics to utilitarian public health debates.
Naturalism Masquerading as Catholic Ethics
The article’s central premise—that public health policy can be divorced from lex divina (divine law)—exposes the conciliar sect’s surrender to secular materialism. Nowhere do the quoted “ethicists” reference Pius XI’s encyclical Quas Primas, which declares: “Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ” (Quas Primas, §31). By treating vaccine policy as a purely technical matter subject to “shared clinical decision-making,” these professionals reject the Church’s perennial teaching that Christ’s Kingship extends to all societal spheres—including medicine.
“Science demands continuous evaluation,” Dr. Jay Bhattacharya said in the CDC press release.
This positivist mantra ignores the unchangeable moral framework governing medical practice. The 1917 Code of Canon Law explicitly forbade procedures risking life or morals (Canon 1398), while Pius XII’s Address to Midwives (1951) mandated that Catholics reject medical innovations violating natural law. The CDC’s revised schedule—which still includes HPV vaccines promoting sexual license—directly contravenes these principles, yet “ethicists” like Di Camillo applaud its “respect for human dignity.”
Theological Minimalism in Bioethics
Dr. Millea’s appeal to subsidiarity constitutes doctrinal abuse. Authentic Catholic subsidiarity (Quadragesimo Anno, §79) requires higher authorities to support families—not abandon them to relativistic “shared decision-making.” His claim that “those closest to the children” should decide ignores St. Thomas Aquinas: “Human law has the nature of law only insofar as it proceeds from the eternal law” (ST I-II, Q93, A3). When parents choose vaccines derived from murdered children (e.g., HEK-293, WI-38 cell lines), they become complicit in evil—a reality unmentioned by the “Catholic Medical Association.”
“The new schedule appears to have been designed with good intent,” John F. Brehany stated.
This ignores Pope Pius IX’s Syllabus of Errors, which condemns the proposition that “the Church ought to be separated from the State, and the State from the Church” (Error 55). By treating vaccine policy as morally neutral, these “bioethicists” legitimize the secular state’s usurpation of the Church’s role in defining morality. Where are the references to Holy Office decrees forbidding cooperation with abortion-tainted medicines? Where is the warning that receiving “COVID-19 vaccines” tested on fetal cells risks sacrilege?
Omitting the Supernatural: A Post-Conciliar Habit
The article’s silence on eternal consequences reveals modernism’s core error: reducing Catholicism to humanitarianism. St. Augustine teaches that earthly health means nothing if it jeopardizes salvation (City of God, Book XIX). Yet Spaeder frets only about “underserved” children contracting diseases—not their souls endangered by vaccines normalizing sexual immorality (HPV) or manufactured via fetal exploitation. This naturalistic myopia flows directly from Vatican II’s Gaudium et Spes, which prioritized “earthly progress” (GS §4) over the unum necessarium (one thing necessary).
“The loudest critics… say this is ideology over science,” Millea remarked.
But the true ideology here is the conciliar sect’s embrace of moral relativism. Where the pre-1958 Magisterium consistently denounced medical cooperation with evil (Holy Office, 1962), these “Catholic” voices parrot secular bioethics. The NCBC’s praise for “continually evolving research” echoes modernist heretic Alfred Loisy’s claim that “Christ preached the Kingdom, and what came was the Church“—substituting fallible human opinions for divine revelation.
Conclusion: A Church That Forgot Its Mission
This vaccine debate proves the conciliar sect has abandoned its raison d’être: sanctifying souls. As Pope St. Pius X warned, modernists reduce religion to “a kind of intuition of the heart” (Pascendi, §6). When “Catholic” experts discuss vaccines without mentioning peccatum (sin), culpa (guilt), or iudicium particulare (particular judgment), they cease acting as Christ’s physicians. The true Church would condemn all vaccines using aborted fetal material—not haggle over dosages while ignoring their demonic origins. Until these “ethicists” repent and return to integral Catholic doctrine, their opinions remain but “sounding brass or a tinkling cymbal” (1 Cor 13:1).
Source:
Catholic doctors and ethicists react to CDC’s revised childhood vaccine schedule (catholicnewsagency.com)
Date: 12.01.2026