The Head of the Chemnitz Clinic (a German medical clinic) Dr. Thomas Jendges, committed suicide saying he no longer could be part of the ‘genocide’ happening via the COVID-19 Vaccine.
His suicide indicated that it was an act of political protest, referring to “bio-warfare agents”, “genocide”, and “a crime against humanity.” Evidence for his claims includes testimony by numerous physicians and scientists.
His action can be understood as an act of political protest, similar to the self-immolation of the Buddhist monk, Thic Quang Duc, in South Vietnam, 1963 (see articles below, on both incidents).
Both acts are intended as acts of martyrdom, to bring attention to injustice.
K. Fierke, in Political Sacrifice (Cambridge University Press, 2008), writes:
“Martyrdom, in contrast to suicide, is associated with an act of witness to truth or injustice. Martyrdom requires a martyr, who is a person who on some level chooses suffering and death in order to demonstrate absolute commitment to a cause . . .
“Sacrifice is a rite of destruction that, according to Juergensmeyer (Terror in the Mind of God, 2003: 167), is found in virtually every religious tradition . . . The question of how it can be rational to give up one’s life voluntarily rests on an assumption that individual survival is the ultimate rational end.
“A concept of political self-sacrifice, like martyrdom, shifts the focus away from the individual to a social space, raising the question of ‘Survival for whom?’. Sacrifice points to something outside the self, insofar as one cannot meaningfully sacrifice the self for the self’s own sake but only for others.”
In the case of Jendges, his self-sacrifice is for all of humanity facing medical tyranny at this time in history. For Thic Quang Duc, it was for the people of Vietnam.
While secular society sees suicide as an act stemming from depression and hopelessness, it can also be understood, in this context, as a deliberate political act of self-sacrifice.
Is it violent or non-violent? For terrorists who perform suicide bombings, the act involves violence towards others. Suicide as a political act, in contrast, is technically violent but can be distinguished from terrorism insofar as the violence is only self-directed, as an autonomous act. The sovereignty and life of others are not violated.
Political self-sacrifice has its own internal logic, understood by those who share the same values. Thus Jendges’ act may be unintelligible to those who don’t believe the Covid restrictions are morally wrong. They may believe he acted foolishly or mistakenly or had some other reason for so acting (i.e., not the reason he gave).
They might have also thought the same of many Christian martyrs of the past, such Saint Perpetua, who gave up her life for Christ rather than pay homage to the Emperor.
The act itself is so absolute and final that it is intended to bring attention to the seriousness of the cause, to suggest it is so important that such an action is needed to emphasize its seriousness – which normal political rhetoric (such as rallies and arrests and opinion pieces) are insufficient by themselves to accomplish.
It’s a gamble to do this in a secular society, however, because secular values are not aligned with sacrificial actions, which have their origin in religious thinking. All world religions have sacrificial rites and a tradition of the martyrdom of one kind or another.
The gravity of the situation has a moral and spiritual seriousness to it that cannot be fully expressed by a secular worldview and requires something akin to an act of faith to fully convey — insofar as faith can be broadly understood (as per Paul Tillich’s definition) as a set of symbols and meanings conveying ultimate meaning and requiring an ultimate commitment of its practitioners.
The language I am using, from religious studies, sounds impartial, but I myself am not. I believe in the importance and meaning of Jendge’s act. He is correct to believe that something of the magnitude of genocide is taking place and that the medical industry is a party to it. His act was meant to highlight that what’s happening now is evil, and the need to correct it.
We are not allowed to openly discuss medical tyranny and the eugenics agenda of those at the top who push the ‘vaccine’. Anyone who does discuss it is immediately censored and defamed.
In the absence of the possibility for any rational debate based on evidence, to ascertain the truth, people will be driven to extreme actions to bring attention to injustice — including quitting their jobs and losing their livelihoods as acts of defiance.
A theological word for it is kenosis (ἐκένωσεν), the New Testament Greek word for self-emptying. Self-sacrifice is a kenotic act: to become entirely receptive to the divine will (e.g., Philippians 2:7 where Jesus says that he “emptied himself”).
The ultimate kenotic act is to die for a cause. Jendges felt that the cause of saving humanity from this enormous crime was worth dying for. I believe that in future years, his act will be more widely appreciated when a lot of people start dying from continued exposure to the adverse effects of mRNA spike proteins.
Video of self-immolation of Thic Quang Duc:
Dr Thomas Jendges Head of Clinic, Commits Suicide “COVID-19 Vaccine Is a Genocide”
In Germany, the Head of the Chemnitz Clinic [a medical clinic in Germany] Dr. Thomas Jendges, committed suicide saying he no longer wants to be part of the Genocide happening vis the COVID-19 Vaccine.
The Chief of a Clinic in Chemnitz, Germany committed suicide. In a letter found on the scene, he explains that he can no longer be part of the Genocide.On Tuesday, Dr. Thomas Jendges, Head of the Chemnitz Clinic, committed suicide by jumping from the top of the clinic’s building in Flemmingstrasse, Germany, according to Bild. He was 55 years old.
Reports of a letter that the deceased allegedly left behind are circulating. Jendges allegedly killed himself to set an example against the corona vaccinations. These are “bio-warfare agents”, so it says in the postings. He is also said to have described the vaccine in his letter as genocide and a crime against humanity”, according to Tag24.
According to Las repúblicas, In the lengthy farewell letter Dr. Thomas Jendges wrote before his suicide and demanded its publication, he is said to have harshly criticized the information policy of governments in dealing with the dangerousness of Covid vaccines. The constant lies and deceit to the patient and the vaccinated that the vaccines are supposedly harmless, he could no longer bear them, it is said in the letter.
He condemns vaccinating the population with experimental and lethal vaccines against Covid-19, which is, in fact, more of a biological warfare agent created and manipulated for that use, than for any other known utility. For Dr. Thomas Jendges a genocide and a crime against humanity is taking place, they report that he says the letter, according to the German press such as the Bild newspaper.
Because the mayor threatened to fire him if he no longer stayed in the submissive line imposed by government order and refused to vaccinate patients at the clinic, there were presumably no more options for Jendges. This director has not wanted to support a crime of the federal government, the state government, and his faithful henchmen. So she considered that his suicide was the only way to oppose him.
These are some details of the farewell letter that are currently in circulation. Although Dr. Jendges has ordered that his entire suicide letter be published, according to the current state of knowledge of the mayor of Chemnitz, Sven Schulze of the SPD, who continues to prevent this publication. Numerous groups have formed in various forums demanding that Schulze abandon his blocking attitude and finally respect Jendges’ last wish.
Thich Quang Duc and the Power of Political Self-Sacrifice
Political self-sacrifice through suicide is designed to make a political intervention. The most famous example is the self-immolation of Thich Quang Duc, a Vietnamese Mahayana Buddhist monk who took a stand against the oppressive government of South Vietnam.
The young state of South Vietnam was in crisis in 1963. The South Vietnamese leader, Ngo Dinh Diem, was the head of a Catholic minority that was persecuting the nearly 80 per cent Buddhist majority. The top positions in government were given to Catholics and they kept the bulk of foreign aid. The Buddhist flag was banned. A protest involving thousands of Buddhists took place in the city of Hue, and the military was sent in to break up the protest. At some point, a bomb went off and in the ensuing chaos, soldiers opened fire. When the smoke had cleared, nine people lay dead, including two children who were crushed under armored personnel carriers.
The Buddhist community saw that their protest had failed. They found a solution in their tradition. Self-immolation has a long history in Mahayana Buddhism. [The practice was reinforced and vindicated by Buddhist scriptures written in China and by the inclusion of the biographies of auto-cremators within the Buddhist canon. The increasing number and variety of precedents, as well as the high status of some auto-cremators, further legitimized the practice.]
Buddhist monks and nuns organized a march in downtown Saigon, the capital city of South Vietnam. Quang Duc, together with two other monks, emerged from the car leading the procession and removed a 5-gallon can of aviation fuel. He sat down on the pavement in a lotus position on a busy Saigon street and stared quietly ahead. The fuel was poured over his head and he struck a match to set fire to his robe. He was surrounded by a shield of monks and nuns, which made it impossible for onlookers to extinguish the fire. The monk remained in peace as the flames engulfed him. He never yelled out in pain. His face remained calm until it was so blackened by the flames that it couldn’t be made out anymore.
Quang Duc left a note for President Diem: “Before closing my eyes and moving towards the vision of the Buddha, I respectfully plead to President Ngo Dinh Diem to take a mind of compassion towards the people of the nation and implement religious equality to maintain the strength of the homeland eternally.”
The self-immolation was designed to heighten the power of this message. The Buddhist monk and scholar Thich Nhat Hanh (1967) explained in a letter to Martin Luther King that Quang Duc’s act was not suicide or even a protest, but an act of speech:
“To burn oneself by fire is to prove that what one is saying is of the utmost importance. There is nothing more painful than burning oneself. To say something while experiencing this kind of pain is to say it with utmost courage, frankness, determination and sincerity.“
The photograph caused a sensation around the world. It forced the United States to reconsider its support for the Diem regime. The event left an “indelible stamp on America’s collective consciousness and rudely awakened the Kennedy administration to the gravity of the Buddhist crisis” (Jones, 2003).
The monk’s act also fanned public resistance in Vietnam, involving not only monks and nuns but, for the first time, ordinary citizens.
The self-immolation is now regarded as a critical point in the collapse of the Diem regime. Later in the year, there was a CIA-backed coup d’état by General Duong Van Minh, and the subsequent assassination of President Diem (Singal, 2008). Robert McNamara, the Secretary of State, in defending Washington’s decision to support the coup, said, “We cannot stand any more burnings.”
In defense of human freedom 