Similarly, there are two crimes taking place here in the ναccιnєs.  One was an abortion that took place 60 years ago.  If that's ALL there were and this act could be viewed in isolation, where it was done by some woman in a back alley using coat hangers, against the law, then I could see the remote material cooperation argument being made.  But here we have a society which has LEGALIZED abortion and LEGALIZED the use of aborted fetal tissue in ναccιnєs (and for other uses), and the ναccιnє is in fact the product of this legalization of abortion.  Consequently, by accepting the ναccιnє, we are participating in the legalization and approbation of abortion, and not merely in that single isolated abortion ... just like with the sơdơmy issue, where the guy is guilty, having never committed sơdơmy, of participating in the legalization and approbation of sơdơmy.

There's also the ongoing and present crime regarding the desecration of the human remains, part of which are arguably still present in the ναccιnє.  Even if it has been since transformed into a different substance, the fact that it derived from a human being still makes it a sin to abuse the remains.  Even if a person were cremated into a pile of ashes (which were not longer substantially his essence), the material continuity would preclude abuse of these ashes, using them, for instance, as kitty litter.  If I buy a vehicle I know was stolen, I am guilty of participating in the theft, even if I claim not to condone the original theft.  By my actions, I am condoning it, and I am participating in a present an ongoing act of injustice by remaining in possession of something that does not belong to me in justice.

The FDA also requested for the mangled tissue of murdered boys, but wrote that “undetermined sex or female is better than no tissue.”