Catholic Diocese Of Sokoto, Nigeria Holds First Pastoral Congress

The Catholic Diocese of Sokoto, North West Nigeria is wrapping up the Year of St. Joseph with the first ever Pastoral Congress for the Diocese. The congress which held at the Pastoral Centre, Sokoto, drew participants from all parts of the Diocese.

The theme of the Congress was Sustaining Family Values. Two papers were presented at the Congress in which the presenters digested the collapse of family values: causes and effect and the role of institutions in sustaining family values.

Declaring the Congress open, the Catholic Bishop of Sokoto, Most Reverend Matthew Hassan Kukah said there are many factors that pose as challenge to family values. These he said included civilization, government policies that directly or indirectly impact on families, and attitude of families themselves.

The Bishop urged participants who are representatives of the different societies and parishes in the Diocese, priests and the religious to freely discuss the issues and proffer suggestions that could bring about change.

A Priest in charge of Family and Human Life in Kaduna Archdiocese, Rev. Fr. Aneke discussed the first paper. He outlined the roles which pastoral agents should play to help mitigate the challenges that families face. He said pastoral agents should not be scared of checking on and supporting families when they need arises to enable them rise above the challenges confronting them.

In the second presentation, Mr. Matthews Otalike outlined the roles specific institutions should play towards sustaining family values. He identified some values which have been badly affected and suggested what families should do to reverse further slide.

The family institution he believes, can regenerate itself with proper commitment by spouses to reorient their children. He added that the Church should come up with programmes that would assist families, reinforce the marriage preparation programme and that lay apostolate associations in the church should conscientize their members on the need to be closer to their children and be interested in what they do while growing up.

He advised parents to educate their children in Catholic Church schools which Christian values are upheld.

Participants were constituted into discussion groups to further digest the issues raised in the papers presented and come up with salient points to be built into a communique to be issued subsequently.

The lead organizer of the Pastoral Congress is Vicar General Pastoral of Sokoto Diocese, now Monsignor Joseph Atado. Welcoming participants, he listed the importance of pastoral congress as opportunity to discern the needs of the diocese, feel the pulse of the faithful; set goals and priorities to respond to the needs of the diocese; discover new talents in the diocese; and serve as a forum for interaction and dialogue between the Bishop and the faithful in the Diocese.

Lessons Learned from 200 Years of Booms and Busts in the U.S. Economy


NEWTHE business cycle in the United States has been characterized by an ongoing series of economic booms and busts, bubbles and bursts, despite efforts by the Federal Reserve to stabilize the ups and downs.

The first recognizable boom and bust cycle in the U.S. economy occurred after the War of 1812 when inflated prices created an unsustainable boom. Expansionist activities of farmers, exporters, and, particularly, investment bankers — spearheaded by the Second Bank of United States — sowed the seeds of the boom leading to the bust. Supply of money declined, and liquidity became a problem for many sectors, and the Panic of 1819 soon followed with all the characteristics of future business cycles in the 19th century.

Boom-bust cycles, for many decades, were called “panics.” Thirteen financial panics occurred from 1792 to 1896, and the last official panic occurred in 1907. After that, panics were renamed — first to depression and then to the milder sounding term, recession.

Following the recovery from the Panic of 1907, President Woodrow Wilson signed the Federal Reserve Act into law in 1913. The Federal Reserve was charged with preventing financial panics and stabilizing the economy. America’s bankers, who spearheaded the effort, finally got a central bank whose mission was to be a lender of last resort, smooth out the business cycle, and maintain the purchasing power of the dollar.

Congress expanded the Federal Reserve’s responsibilities in 1946, directing it to promote maximum employment, production, and purchasing power. And in 1978, Congress added price stability and promotion of long-term growth to its mandate.

Yet, as history proves, the business cycle hasn’t been “smoothed out.” The U.S. has subsequently been rocked by the Great Depression, followed by several recessions. The reoccurring phenomenon of money creation, speculation, boom, malinvestments, crisis, and depression hasn’t ended, but rather, the Federal Reserve destabilizes the economy by manipulating short-term interest rates.

The federal government primes the pump with deficit spending, and the Federal Reserve opens the money spigot to give the economy additional oomph to boost the economy. The inevitable bust arrives when the Federal Reserve raises interests rates and withdraws liquidity from the financial system to dampen the overheated economy.

More recently, the dot-com bubble of the late 1990s and the housing bubble of the mid-2000s reaffirm the consequences of the Federal Reserve’s easy money infusions.

We’re now in what some analysts call the “everything bubble,” which was well underway before the pandemic struck in 2020. If history is any guide, it could last until the end of the 2020s.

The boom-bust cycle, therefore, isn’t inherent in the market economy but instead is a consequence of the Federal Reserve intervening in the short-term money markets ostensibly to stabilize the economy and promote economic growth and full employment.

To ride out the peaks and troughs of the boom-bust cycles, businesses must understand and adjust their behavior to the cycle. Here are ways to identify that the economy’s boom cycle is about to end:

  1. A downturn in the employment rate. The boom phase of the cycle is when widespread optimism creates a kind of euphoric period of increasing sales, plentiful jobs, and a surging stock market. But once employment plateaus, the economy has reached its business cycle peak.
  2. Consumer price inflation unfolds. As of now, we’re seeing evidence that consumer price inflation has accelerated, which isn’t surprising given the 25 percent increase in the money supply in 2020 to respond to the pandemic. Money supply growth always precedes price inflation.
  3. The yield curve tops out. When the slope of the yield curve — the interest rate for short- and long-term securities — turns downward, a recession is likely in the coming year.
  4. A rise in the Fed funds rate. The Federal funds rate is among the U.S. economy’s most important financial indicators. The funds rate is set eight times a year based on economic conditions. It affects critical aspects of the broad economy, including growth, employment, and inflation. When the Fed funds rate stops increasing, the bust is right around the corner.

The U.S. economy has become dependent on more and more debt — and financial boosts — to generate economic growth. But as history shows, when it comes to the business cycle, what goes up must come down.

Ex-commissioner in Kogi State, Nigeria alleges government protection of Islamic Cleric Gumi

Bankole Abe 

A FORMER Commissioner for Education in Kogi State Oluwayomi David Atte has asked the State Security Service (SSS) and other security agencies to ascertain whether the image of Islamic scholar Sheik Gumi is more important to the government than the safety of Kogi people.

He also asked them to go after Gumi instead of inviting him (the ex-commissioner) for questioning.

Atte said this following an invitation to him by the SSS over his recent comments on Gumi, noting that his statements on Gumi’s visit to meet with foreign Fulani in the state was reliable.

“Now, the numerous statements of Gumi about bandits, his clear sentiments of support for bandits, visiting them in their secret camps and taking photographs with them, heavily armed, are all in the public domain for Nigerians to see. And the government gives him free rein. Which community in Nigeria hears that Gumi is coming to visit Fulani in their area that will not be alarmed?”

Oluwayomi David Atte
Oluwayomi David Atte

“Is the protection of Gumi’s image more important to the government than the safety of Okun People?” he asked.

He said his decision to raise the alarm about Gumi’s intended visit to Okun land was to avert any mayhem that might result from the visit. Atte said some citizens of the land had been killed recently by alleged foreign Fulani in his communities.

“Okun People have lived peacefully with Fulanis for generations. In the last six years, an influx of foreign Fulani into Okunland has taken place with disastrous consequences for our people. We watched with bated breath as they swept through Adamawa, Taraba, Plateau, Benue, Kaduna, leaving behind a trail of bloodshed, massacres, destruction of farms, properties and communities. It is in public view that no concerted effort to stop them was made by the government.”

He said he had been invited to the SSS State office in Lokoja slated on Tuesday, 7th December 2021, at 10 am, but had not been accused of anything.

“The EU document on Christmas is anachronistic”, Pope Francis

Pope Francis during inflight talk with journalist Pope Francis during inflight talk with journalist  (Vatican Media)
During the talk with journalists on board the flight bringing him back to Rome from Greece, Pope Francis spoke of the Apostolic Visit, of migrants, of fraternity with the Orthodox, and of the resignation of Archbishop Aupetit of Paris, a victim “of gossip.”

By Vatican News

“The EU document on Christmas is an anachronism” of “watered-down secularism”. This is one of the things Pope Francis said while answering questions put to him by journalists on board the flight bringing him to Rome at the end of his Apostolic Journey to Cyprus and Greece.

Constandinos Tsindas (CYBC): [Your Holiness], your strong remarks on inter-religious dialogue in both Cyprus and Greece have reverberated strongly internationally and have caused quite challenging expectations. They say that apologising is the hardest thing to do, while you have done that in a spectacular fashion in Athens. But what is the Vatican planning in practical terms, bringing together Orthodox and Catholic Christianity. Is a synod perhaps on the cards?… Along with the Ecumenical Patriarch Bartholomew, you called Christians to celebrate in 2025, 17 centuries from the first Ecumenical Synod of Nicaea. How is this process progressing? [Finally, a question of the EU document concerning, among other things, the terminology about Christmas].

Pope Francis: Yes, thank you. I apologized; I apologized before Ieronymos, my brother Ieronymos. I apologised for all the divisions that there are among Christians, but above all those that we have provoked: the Catholics.

I also wanted to apologize, because during the war for independence — Ieronymos pointed this out to me — some Catholics sided with European governments to prevent Greek independence. On the other hand, in the islands, the Catholics of the islands supported independence; they even went to war, some gave their lives for their country. But the centre, let’s say, at that moment was siding with Europe… I don’t know which government there… but that’s how it was. And also to apologise for the scandal of division, at least for that for which we are to blame.

The spirit of self-sufficiency — we keep our mouths shut when we hear that we must apologize — always makes me think that God never tires of forgiving, never, never… It is we who grow tired of asking forgiveness; and when we do not ask God for forgiveness, we will scarcely ask our brothers and sisters. It is more difficult to ask forgiveness from a brother than from God, because we know that He says: “Yes, go on, you are forgiven.” Instead, with our brothers and sisters… there is shame, and humiliation… But in today’s world we need the attitude of humiliation and apologizing. So many things are happening in the world, so many lives lost, so many wars… How come we don’t apologize?

Coming back to this, that I wanted to apologize for the divisions, at least for those that we have caused. The others… [it is for] those who are responsible to ask for it, but for ours I apologise, and also for that episode in the war where part of the Catholics sided with the European government, and those from the islands went into the war to defend… I don’t know if that’s enough…

And also a last apology — this one came from my heart — an apology for the scandal of the tragedy of migrants, for the scandal of so many lives drowned at sea, and so on.

Question on the possibility of a synod

Yes, we are one flock, it’s true. And making this division — clergy and laity — is a functional division, yes, of qualifications, but there is a unity, a single flock. And the dynamic between the differences within the Church is synodality: that is, listening to one another, and going forward together. Syn hodòs: to take the road together. This is the meaning of synodality: that your Orthodox Churches, and also the Eastern Catholic Churches, have preserved this. On the other hand, the Latin Church had forgotten about the Synod, and it was St Paul VI who restored the synodal path 54 or 56 years ago. And we are making a journey to get into the habit of synodality, of walking together.

Question on Christmas

You refer to the European Union document on Christmas… this is an anachronism. In history many, many dictatorships have tried to do so. Think of Napoleon: from there… Think of the Nazi dictatorship, the communist one… it is a fashion of a watered-down secularism, distilled water… But this is something that throughout hasn’t worked.

But this makes me think of something, talking about the European Union, which I believe is necessary: the European Union must take in hand the ideals of the founding fathers, which were ideals of unity, of greatness, and be careful not to take the path of ideological colonisation. This could end up dividing the countries and [causing] the European Union to fail. The European Union must respect each country as it is structured within, the variety of countries, and not want to make them uniform. I don’t think it will do that, it wasn’t its intention, but be careful, because sometimes they come, and they throw projects like this one out there and they don’t know what to do; I don’t know what comes to mind… No, each country has its own peculiarity, but each country is open to the others. The European Union: its sovereignty, the sovereignty of brothers in a unity that respects the individuality of each country. And be careful not to be vehicles of ideological colonisation. That is why [the issue] of Christmas is an anachronism.

Iliana Magra (Kathimerini): Holy Father, thank you for your visit to Greece. You spoke in the presidential palace in Athens about the fact that democracy is retreating, particularly in Europe. To which nations are you referring? What would you say to those leaders who profess to be devout Christians but at the same time promote undemocratic values and policies?

Pope Francis: Democracy is a treasure, a treasure of civilisation, and it must be guarded; it must be preserved. And not only guarded by a superior entity, but guarded by the countries themselves, [it is necessary] to guard the democracy of others.

I see two dangers to democracy today: one is that of populism, which is here and there, and is beginning to show its claws. I am thinking of a great populism of the last century, Nazism, which was a populism that, defending national values, as it said, ended up annihilating democratic life, indeed life itself with the death of the people, in becoming a bloody dictatorship. Today I will say, because you asked about right-wing governments, let’s be careful that governments — I’m not saying right-wing or left-wing, I’m saying something else — let’s be careful that governments don’t slip down this road of populism, of so-called political “populisms”, which have nothing to do with popularism, which is the free expression of peoples, who express themselves with their identity, their folklore, their values, their art… Populism is one thing [popularism is another].

On the other hand, democracy is weakened, [it] enters a path where it slowly [weakens] when national values are sacrificed, are watered down towards, let’s say — an ugly word, but I can’t find another one — towards an ’empire’, a kind of supranational government, and this is something that should make us think.

Nor should we fall into populism, where the people — we say the people, but it is not the people, but a dictatorship of “us and not the others” (think of Nazism) nor fall into drowning our identities in an international government. On this there is a novel written in 1903 (you will say, “How old-fashioned this Pope is in literature!”) written by [Robert Hugh] Benson, an English writer, The Lord of the World, that imagines a future in which an international government through economic and political measures governs all the other countries. And when you have this kind of government, he explains, you lose freedom and you try to achieve equality among all; this happens when there is a superpower that dictates economic, cultural, and social behaviour to the other countries.

The weakening of democracy is caused by the danger of populism, which is not popularism, and the danger of these references to international economic and cultural powers. That’s what comes to mind, but I’m not a political scientist, I’m just saying what I think.

Manuel Scharz: Migration is not only a central issue in the Mediterranean. It also concerns other parts of Europe. It concerns Eastern Europe. Think about the barbed wires. What do you expect from Poland, from Russia, for example? And from other countries such as Germany, from its new government…

Pope Francis: About this, I will say this, that people who prevent migration or close the borders… It is fashionable nowadays to make walls or barbed wire or even concertina wire (the Spanish know what that means). It is usual to do these things to prevent access…

The first thing I would say is: Think back to the time when you were a migrant and they wouldn’t let you in. It was you who wanted to escape from your land and now it is you who want to build walls. This is good. Because those who build walls lose the sense of history, of their own history, of when they were slaves of another country. Those who build walls have this experience, at least a large part of them: that of having been slaves. You could say to me, “But governments have a duty to govern. And if such a wave of migrants arrives, they can’t govern.” I would say this: Every government must say clearly “I can receive so many…” Because the rulers know how many migrants they can receive. This is their right. This is true.

But migrants must be welcomed, accompanied, promoted, and integrated. If a government cannot take in more than a certain number, it must enter into dialogue with other countries, who take care of others, each one. That is why the European Union is important. Because it can make harmony among all governments for the distribution of migrants. Let’s think about Cyprus, or Greece, or even Lampedusa, Sicily. The migrants arrive and there is no harmony between all the countries to send them here or there. This general harmony is missing. I repeat the last word I said: integrated. Integrated. Because if you don’t integrate the migrant, this migrant will have a citizenship of the ghetto. I don’t know if I said it on the plane once.

The example that struck me most was the Zaventem tragedy. The young men who committed that catastrophe at the airport were Belgian, but the children of ghettoised, non-integrated migrants. If you don’t integrate a migrant with education, with work, with care, you risk having a guerrilla, someone who then does these things. It’s not easy to welcome migrants, to solve the problem of migrants, but if we don’t solve the problem of migrants, we risk making a shipwreck of civilisation, today, in Europe, as things stand, our civilisation. Not just shipwreck in the Mediterranean. No, our civilisation. Let the representatives of European governments come to an agreement.

For me, a model of integration, of reception, was Sweden, which took in Latin American migrants fleeing dictatorships (Chileans, Argentines, Brazilians, Uruguayans) and integrated them. Today in Athens I went to a boarding school. I looked. And I said to the translator, “But here there’s a melting pot [It. macedonia, literally, a fruit salad] of cultures.” They are all mixed together. I used a domestic expression. He replied: “This is the future of Greece.” Integration. Growing in integration. It’s important. But there is another drama I want to underline. It’s when migrants, before arriving, fall into the hands of traffickers who take all the money they have and transport them on boats. When they are sent back, these traffickers take them back. And there are films at the Dicastery for Migrants showing what happens in the places where they go when they are sent back.

Just as we can’t just welcome them and leave them, but have to accompany them, promote them fully; so if I send a migrant back I have to accompany him and promote and integrate him into his country; not leave him on the Libyan coast. This is cruelty. If you want more ask the dicastery for immigration, which has this film. There is also a film by “Open arms” that shows this reality. It’s painful. But we risk civilisation. We risk civilisation.

Cecile Chambraud (Le Monde): On Thursday, when we arrived we learned that you had accepted the resignation of the Archbishop of Paris Aupetit. Why was there such haste? And regarding the Sauvé report on abuse: the Church had an institutional responsibility and the phenomenon had a systemic dimension. What do you think of this statement, and what does it mean for the universal Church?

Pope Francis: I’ll start with the second question. When these studies are done, we have to be careful in the interpretations that we make for portions of time. When you do a study over such a long time, there is a risk of confusing the way the problem is felt in one period 70 years before the other. I would just like to say this as a principle: an historical situation should be interpreted with the hermeneutics of that time, not our own. For example, slavery. We say: “it is a brutality”. The abuses of 70 or 100 years ago are a brutality, but the way they lived it is not the same as today. For example, in the case of abuse in the Church, the attitude was to cover it up. It is an attitude that is unfortunately also used in a large number of families, in the neighbourhoods. We say, “No!” this cover-up is not right.

But we must always interpret with the hermeneutics of the time, not with our own. For example, the famous Indianapolis study failed because of the lack of a correct interpretation: some things were true, others not. They were mixed up. Sectorizing helps. As regards the report, I have not read it, I have not listened to the comments of the French bishops. The bishops will come to see me this month, and I will ask them to explain it to me.

Regarding the Aupetit case, I ask myself what he did that was so serious that he had to resign. Someone answer me, what did he do? And if we do not know the charge we cannot convict.

Cecile Chambraud: We do not know, a government problem or something else.

Pope Francis: Before answering I will say: Conduct an investigation, OK? Because there is a danger of saying: he was convicted. Who condemned him? Public opinion, gossip… we don’t know…if you know, why not say so? Otherwise, I cannot answer. And you will not know, because it was a failing on his part, a failing against the sixth commandment, but not total, of small caresses and massages that he did to the secretary; this is the accusation. This is sin but it is not of the most serious sins, because the sins of the flesh are not the most serious.

The most serious are those that [have more to with] ‘angelicality’ [It: angelicalità]: pride, hatred. Therefore, Aupetit is a sinner, as am I… Perhaps, as Peter was, the bishop on whom Jesus Christ founded the Church. How come the community of that time accepted a sinful bishop, one that had sinned with much ‘angelicality’, as it was to deny Christ! Because it was a normal Church, it was used to feeling that it was always sinful, everyone. It was a humble Church. We can see that our Church is not used to having a sinful bishop. We pretend to say: “My bishop is a saint”. No! this little red cap…we are all sinners. But when the chatter grows, grows, grows and takes away a person’s fame; no, he will not be able to govern because he has lost his reputation. Not because of his sin, which is sin – like Peter’s, like mine, like yours – but because of people’s chatter. That is why I accepted the resignation, not on the altar of truth but on the altar of hypocrisy.

Vera Scherbakova (Itar-Tass): You met with the heads of the Orthodox Churches and you said beautiful words about communion and reunification: what are your common plans when you meet Kirill, and what difficulties are you finding on this path?

Pope Francis: A meeting with Patriarch Kirill is on the not-too-distant horizon; I believe that next week Hilarion will visit me to agree on a possible meeting. The Patriarch has to travel, maybe to Finland, and I am always willing to go to Moscow, to dialogue with a brother. To dialogue with a brother, there are no protocols, an Orthodox brother named Kirill, Chrysostomos, Ieronymos, and when we meet we don’t dance the minuet; we say things to each other’s face, but as brothers. And it is good to see brothers bickering because they belong to the same mother, Mother Church, but they are a little bit divided, some because of heritage, some because of history that divided them.

But we must try to go together, work and walk in unity and for unity. I am grateful to Ieronymos, Chrysostomos, and all the patriarchs who have this desire to walk together. The great Orthodox theologian Zizioulas, who studies eschatology,  once jokingly said: unity will be found in the Eschaton! There it will be unity. But it is a way of saying: we must not stand still waiting for theologians to agree. What they say is that Athenagoras said to Paul VI: let’s put all the theologians on an island to discuss and we’ll go somewhere else together. But this is a joke.

Let theologians continue to study because this is good for us and leads us to understand how to find unity better. But in the meantime, we go forward together, praying together, doing charity together. I know for example that in Sweden, I believe, the Lutheran and Catholic Caritas are together. We can work and pray together, we can leave the rest that we do not understand how to do to the theologians.

Nigerian Politician’s Son fingered in Lagos schoolboy death

Marcus Fatunmole 

THE family of Senator Buruji Kashamu has refuted the allegation that Adewale Kashamu – one of the sons of the late politician – was complicit in the death of Sylvester Oromoni, a pupil of Dowen College who died under mysterious circumstances last Tuesday.

In a statement on Sunday, the family wondered why Adewale appeared most prominent among the five persons named by the deceased to have attacked him.

According to the statement signed by Mutairu Kashamu, the deceased’s family had thoroughly probed Adewale, who had proven his innocence.

Adewale had allegedly joined his peers to pounce on the late boy for rebuffing pleas to join a cult group. 

But his family said he was not aware anyone beat Sylvester. 

Sighting Sylvester limping in school, he thought he was injured while playing football, and he advised him to seek care at the school clinic.

But there had been a close relationship between Adewale and Sylvester, the family admitted.

He was a school father to Sylvester in his first year at the school on his (Sylvester) sister’s request. 

Sylvester’s sister was a student at the school.

But the bond between them reduced this year because Sylvester moved to a different floor of the boarding school, the family claimed.

“Adewale Michael Kashamu is a compassionate and considerate boy. Sometime last session, some boys had been accused of beating Sylvester with belts and seizing his foodstuff, but Adewale Michael Kashamu was not involved. He was, in fact, in sympathy with Sylvester over that incident.

“On that occasion, Sylvester’s parents made a report to the school, and the affected students were questioned. One of them at least was suspended.

“Adewale Michael Kashamu is not aware that an identical incident occurred again this year leading to Sylvester’s injury and death,” the family said.

According to the Adewale, every student interviewed over the incident had said Sylvester was injured while playing football with his fellow students.

The Kashamus described the claim of their son’s involvement in events leading to the boy’s death as ‘a butt of irresponsible, falsehood-based and unwarranted attacks.’

The family said it had delayed its response to thoroughly investigate its son, adding that its probe absolved him.

It appealed to the public to wait for Police and Lagos State investigations into the tragedy.

While sympathizing with the Oromonis, the family vowed to cooperate with the deceased’s parents, the Police, the Lagos State government and other relevant stakeholders to unravel the cause of the incident.

“There is no denying the fact that Adewale Michael Kashamu is one of the children of the late Senator Buruji Kashamu. But, no family or parent will send a child to school to be involved in any form of crime or criminality, like no parent would be happy to be informed that a child they sent to school to learn has been molested or killed under any guise.

“That is why we wish to appeal for restraint on all sides. The cyber-bullying of our family will not help in any way to solve the bullying in schools that society through the ages has desired to stop.

“On our part, we have continued to engage our son, Adewale Michael Kashamu, and he has continued to maintain his innocence.”

On Saturday, The ICIR reported how Delta State Governor Ifeanyi Okowa joined the Lagos State Governor to hunt for the boy’s killers.

Nigerians at home and in the Diaspora have lauded the Lagos State government for shutting down the school for thorough investigation into the death.

The National Association of Nigerian Students has urged foreign missions to deny all the five pupils named in the attack entry into their nations.

Meanwhile, the father of the deceased, Sylvester Oromoni Sr., celebrated his late son’s birthday as he posthumously clocked 12 years on Saturday.

Researchers Afraid To Publish Vaccine Heart Inflammation Study & Risk Funding Loss From Big Pharma

Dr. Aseem Malhotra. GBN News.

  • The Facts:
    • Cardiologist and NHS consultant Dr. Aseem Malhotra appeared on GBN News speaking about an American Heart Association study.
    • The study found an increase risk of heart problems after COVID vaccinations.
    • He mentions that another study found the same issue, but the researchers won’t publish it in fear of losing funding from drug companies.
  • Reflect On:What does it say about our world when science cannot be made public because it calls into question government measures? How much power does the pharmaceutical industry hold over government when it comes to health policy?

On Nov. 8, 2021, an abstract appeared in the Journal Circulation of the American Heart Association (AMA) showing that COVID vaccines “dramatically” increase heart inflammation in the people that were studies. Plus led to a substantial increase in the risk of heart complications, like myocarditis and heart attacks.

Twitter put a note on the post by the AMA, stating that it could be misleading and the study could have errors in it.

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Cardiologist and NHS consultant Dr. Aseem Malhotra appeared on GBN explaining the findings, and while he was doing so he mentioned another study conducted by a well known cardiologist, who wished to remain anonymous, that found the same thing.

He stated the following,

“A few days ago after this was published (the abstract), somebody from a very prestigious British institution, cardiologist department, a researcher. A whistleblower if you’d like contacted me to say that the researchers in this department had found something similar within the coronary arteries linked to the vaccine, inflammation from imaging studies around the coronary arteries.

And they had a meeting, and these researchers at the moment have decided that they’re not going to publish their findings. Because they are concerned about losing research money from the drug industry.

Now this person was very upset about it, and um, I obviously wanted to share this on GB news today.”

Dr. Aseem Malhotra

What does this say about the current moment our world is living in? Important information is concealed due to the fact it may threaten one’s ability to work, leaving the public uninformed. Pharmaceutical companies not only threaten to stop ones funding if findings go against their business interests, but they also refuse acknowledge science that calls their products into question.

Many of these companies have long had a disregard for ethics and morals. They’ve even gone so far as to lie about the efficacy and the safety of their products. Robert G. Evans, PhD, Emeritus Professor, Vancouver School of Economics, UBC wrote a paper in 2010 titled “Tough on Crime? Pfizer and the CIHR,” it is accessible through the National Library of Medicine (PubMed). In it he outlines how Pfizer has been a “habitual offender,” constantly engaging in illegal and criminal activities. This particular paper points out that from 2002 to 2010, Pfizer has been “assessed $3 billion in criminal convictions, civil penalties and jury awards” and has set records for both criminal fines and total penalties. Keep in mind we are now in 2021 and these numbers have likely risen.

This is concerning, especially given the fact that these companies have big control over academic and medical institutions, as well as medical education.

“The medical profession is being bought by the pharmaceutical industry, not only in terms of the practice of medicine, but also in terms of teaching and research. The academic institutions of this country are allowing themselves to be the paid agents of the pharmaceutical industry. I think it’s disgraceful.”  

Arnold Seymour Relman (1923-2014), Harvard Professor of Medicine and Former Editor-in-Chief of the New England Medical Journal

Truth Is Constant: Pfizer Recorded 1,223 Possible Vaccine Deaths During First 90 Days of COVID Vaccine Rollout

Coronavirus vaccine announced by Pfizer and Biontech on blue background

  • The Facts in brief:
    • Documents released by the FDA in accordance with a Freedom of Information Act (FOIA) request reveal that Pfizer recorded 1,223 vaccine related deaths December 1st. 2020 – February 28th, 2021.
    • Tens of thousands of other serious adverse reactions were noted, yet the emergency authorization for these products still went forward.
    • The FDA is attempting to delay releasing other associated documents until 2076.
  • Reflect On:
    • Why aren’t stories like this covered by the mainstream media?
    • What would the implications be if the public were told how many injuries were occurring?

A Freedom of Information Act (FOIA) request made by the Public Health and Medical Professionals for Transparency group has revealed that Pfizer was aware of 1,223 possible vaccine related deaths within the first 90 days of their COVID vaccine rollout.

The Public Health and Medical Professionals for Transparency group is comprised of approximately 30 professors and scientists who are passionate about medical transparency – something we shouldn’t have to fight for.

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Table 1. in Pfizer’s documents accounts 42,086 reactions to their COVID-19 vaccine over a 90-day period from December 1st. 2020 – February 28th, 2021. 25,379 reactions were ‘medically confirmed’ while 16,707 were ‘not-medically confirmed.’ Pfizer also redacted the total number of vaccine doses that had been administered up to this point.

Cumulative Analysis of Post-Authorization Adverse Event Records Reports

According to Pfizer, an event that’s not medically confirmed comes as a result of reports that come in without medical records and other necessary documents to make a confirmation.

Pfizer also notes that,

“In some reports, clinical information (such as medical history, validation of diagnosis, time from drug use to onset of illness, dose, and use of concomitant drugs) is missing or incomplete, and follow-up information may not be available.”

“An accumulation of adverse event reports (AERs) does not necessarily indicate that a particular AE was caused by the drug; rather, the event may be due to an underlying disease or some other factor(s) such as past medical history or concomitant medication.”

Pfizer Document.

The documents have also revealed that Pfizer was well aware of tens of thousands of other adverse and serious adverse reactions within months of distribution. This includes 1,403 cases of cardiovascular issues and many cases of vaccine induced heart complications.

The FOIA request to obtain these documents was made to the Food and Drug Administration (FDA), who at first did not release them. A court order forced them to comply and begin releasing documents. A joint court order explains that the FDA has proposed to produce 500 pages per month. Based on its calculated number of pages, this would mean that it would complete its production in nearly 55 years, in 2076. This is how long it would take for the public to have clarity on why the FDA approved these vaccines.

“Until the entire body of documents provided by Pfizer to the FDA are made available, an appropriate analysis by the independent scientists that are members of Plaintiff is not possible. Would the FDA agree to review and license this product without all the documents? Of course not. These independent, world-renowned scientists should be provided the same forthwith.”

Court Order

This is not a surprise, a systematic review in PLOS journal analysed 28 studies and found that adverse events were less likely to appear in published journal articles than unpublished studies (e.g. industry-held data).

Other concerning data from the Pfizer trials was outlined by whistleblower testimony of Brooke Jackson. An article in the British Medical Journal brought light to her claims that some Pfizer COVID vaccine trial data was falsified. The company she worked for, Ventavia, one of the companies contracted to perform vaccine trials for Pfizer, even tried to discredit her claims as false by saying she did not work on the Pfizer trials. But later released documents showed Ventavia was lying.

More documents pertaining to the Pfizer data are set to be released in the coming weeks. Public Health and Medical Professionals for Transparency filed another motion that would force the FDA to expedite the release of requested documents as well.

Despite the findings outlined in this initial batch of documents, the FDA still thought it was necessary and appropriate to authorize emergency use for these products. In doing so, those who have been, and were injured, by COVID vaccines are not eligible for compensation via the Vaccine Injury Compensation Program.

To date, the program has shielded pharmaceutical companies from liability while payouts to victims come from taxpayer dollars. To date the program has paid more than $4 billion to people and families of vaccine injured people in the United States. Vaccines are liability-free products.

Since COVID vaccines were deployed, vaccine adverse event reporting systems around the world are recording a record number of injuries. By October 15th, 2021, adverse events reported worldwide passed 2,344,240 for COVID vaccines alone in the World Health Organization (WHO) reporting system VigiAccess.

Many researchers have also pointed out the potential for underreporting as well. According to multiple studies, it’s known that serious adverse reactions to prescription drugs, for example, are extremely underreported, perhaps up to 95 percent.

But what about serious adverse reactions to vaccines? A study published on October 7, 2021 in the Journal Toxicology Reports estimates that underreporting of deaths as a result of the COVID vaccines may have resulted in a number 1000 times less than what the actual number is.

They also cite a widely distributed Harvard Pilgrim study published in 2010 which suggested that less than 1 percent of vaccine injuries are reported. This includes serious adverse reactions.

Approximately 50 percent of COVID vaccine injuries reported to the Vaccine Adverse Events Reporting System within the last 30 year are all from COVID shots. As of October 15, 2021, Vaccine Adverse Events Reporting System (VAERS) recorded 122,833 serious adverse events, of those 17,128 resulted in death, post administration of COVID vaccines.

The Three Advents of Christ

The Church asks us during Advent to contemplate humility and death while the world around us is mired in consumerism

Advent is a penitential season. As Lent cultivates the heart for Easter, Advent cultivates it for Christmas.

Advent means “to come” or “to arrive,” and the season of Advent prepares us for the arrival of Jesus Christ. Drawing from St. Bernard of Clairvaux, Holy Mother Church offers her children a threefold aspect of Advent. These “three advents of Christ” serve as guideposts on our penitential pilgrimage toward Christ and help preserve in us the authentic mystery that is Christmas.

The first of the three advents of Jesus Christ is his Incarnation. The Word, the Logos, was made flesh and dwelt among us. The first advent is the advent most familiar to us. It is the anniversary of the birth of Jesus Christ at Christmas, or “Christ’s Mass.” It recalls the humility of God: that the Creator would come and dwell among his creation. God, being itself, is wrapped in swaddling clothes and laid in a manger.

The Incarnation is a central mystery to our Catholic faith alongside the Trinity. We recall these two mysteries every time we cross ourselves, for our words invoke the Trinity and our action of making the sign of the cross invokes the Incarnation—God died for us. The first advent of Christ is the anniversary of his Incarnation, and it is one that invites us into a deeper understanding of humility.

The second advent of Jesus Christ is his advent into our daily lives. In the Most Holy Eucharist, Christ comes to us—body, blood, soul, and divinity. In the Holy Eucharist, we are made one flesh with Christ. He is the groom, and the we are the bride. He is the head, and we are the body. Like his Incarnation, the real presence of Jesus in the Eucharist reminds us of his humility. The Word, in whom all things were created and remain in being, comes to us under the appearances of bread and wine—as food.

It is fitting that Jesus Christ in his first advent was laid in a manger, a place for food. He is the bread from heaven, the bread of eternal life. Like the first advent, the second advent of Jesus Christ invites us to reflect upon the humility of God in the Holy Eucharist, and how we respond to that humility in our disposition and actions toward the Blessed Sacrament.

The third advent of Jesus Christ is his final advent—the end of the age, the apocalypse. Over the course of the season of Advent, the Church will offer us readings regarding the end of time and our final judgment before our Lord.

To understand the end of all things, the final advent, the Church offers us the devotion of contemplating the four last things: death, judgment, heaven, and hell. In contemplating these last things, these final things, we can come to understand what is truly important in life and what is not. As we discern our priorities in life, we ask ourselves: Would I be ready to die today? Does this aid in my pilgrimage toward heaven? Does this endanger my soul to hell?

In his final advent, our Lord comes in glory. Jesus, the Word, comes with robes dipped in blood and a sword to judge all nations. The final advent is an invitation for us to be humbled before Christ, our judge, and for it to be laid bare whether we configured our souls to the humility he demonstrated for us.

The three advents of Christ stand in great contrast to the present culture. To prepare for Christmas, we are asked to contemplate humility and death while the world around us is mired in consumerism and materialism. Enduring what the world has done to Christmas is now arguably part of the penitential aspect of Advent. We find ourselves having to resist falling into false notions of our own religious feast, Christmas.

The Church offers us Advent as a way to inoculate us from skewed celebrations of Christmas. The world wants to take our feasts but never our fasts. We must realize that our fasting prepares us for our feasts. Advent and Christmas cannot be divorced.

How, then, can we configure ourselves to Christ this Advent season? How may we mirror the humility of Jesus? In this penitential season, we are called to prayer, fasting, and almsgiving. These are precious gifts of the Church that aid us in our pursuit of virtue and holiness.

This Advent, may we be in inspired by Christ’s three advents to seek ways to incorporate prayer, fasting, and almsgiving into our lives to shield ourselves from the advent-less Christmas of the world and to conform us to the humility of Christ. May Jesus Christ, in his final advent, find us ready to welcome him.