Secret Service Intervene as Creepy Joe Grabs Young Girl From Behind and Makes Provocative Remarks

Fact checked

Creepy Joe Biden appeared to grab a visibly uncomfortable young girl by her shoulder before sniffing her and saying ‘no serious guys till you’re 30’ while his Secret Service detail attempted to stop a reporter from filming the interaction.

Biden made the move while posing for a photograph with the teen and her friends at Irvine Valley College in Irvine, California, on Friday where he was supposed to be meeting with adults to promote his administration’s efforts to reduce inflation.

But as the visit came to and end, he mingled with the group who had gathered to hear his remarks and made a beeline for the young girl.

Aside from explaining how he might curb inflation and lower the cost of prescription drugs, the president also thought it was appropriate to dish out dating advice.

‘Now, a very important thing I told me daughters and granddaughters – no serious guys until you’re 30!’ he told a bemused teen. 

Biden stood to take a photograph with the girl. As he did so, he appeared to sniff the girl’s hair before imparting the relationship advice.

Per the Daily Mail: The girl appears to be genuinely uncomfortable and laughs nervously as she turns around to look at the commander-in-chief, who continues to rest his hands on her shoulder.

‘I’ll keep that in mind!’ she responds while laughing it off.

The creepy moment was captured by reporter Kalen D’Almeida who then posted it to his Twitter account. 

D’Almeida noted how a secret service agent appeared to try to stop him from filming as the awkward encounter took place. 

In March, Biden also took it upon himself to give the exact same dating advice to a group of eight-year-old, third-grade schoolgirls, saying ‘the only thing I want you girls to remember, no serious guys ’til you’re 30 years old.’ 

Many Twitter users were deeply uncomfortable with the president’s behavior on Friday.

Baxter Dmitry

Baxter Dmitry

Baxter Dmitry is a writer at The People's Voice. He covers politics, business and entertainment. Speaking truth to power since he learned to talk, Baxter has travelled in over 80 countries and won arguments in every single one. Live without fear.
Baxter Dmitry


  1. See how they’ve a secret agenda to make people children until the 31 birthday They’re really really sick people

    • And here’s the truth about the Catholic law of confirmation and baptism and God parenting and their understanding of the truth about people’s maturity to sign binding legal contracts in effect signing their souls for eternity to the Vatican.
      Legally binding contracts of Confirmation. By rule of law.

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      II. HISTORY.
      Confirmation, a sacrament in which the Holy Ghost is given to those already baptized in order to make them strong and perfect Christians and soldiers of Jesus Christ. It has been variously designated: a perfecting or completing, as expressing its relation to baptism. With reference to its effect it is the “Sacrament of the Holy Ghost“, the “Sacrament of the Seal” (signaculum, sigillum). From the external rite it is known as the “imposition of hands”, or as “anointing with chrism”. The names at present in use are, for the Western Church, confirmation.

      Rite.—In the Western Church the sacrament is usually administered by the bishop. At the beginning of the ceremony there is a general imposition of hands, the bishop meantime praying that the Holy Ghost may come down upon those who have already been regenerated: “send forth upon them thy sevenfold Spirit, the Holy Paraclete.” He then anoints the forehead of each with chrism, saying: “I sign thee with the sign of the cross and confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Ghost.” Finally he gives each a slight blow on the cheek saying: “peace be with thee”. A prayer is added that the Holy Spirit may dwell in the hearts of those who have been confirmed, and the rite closes with the bishop’s blessing.

      The Eastern Church omits the imposition of hands and the prayer at the beginning, and accompanies the anointing with the words: “the sign or seal] of the gift of the Holy Ghost.” These several actions symbolize the nature and purpose of the sacrament: the anointing signifies the strength given for the spiritual conflict; the balsam contained in the chrism, the fragrance of virtue and the good odor of Christ; the sign of the cross on the forehead, the courage to confess Christ, before all men; the imposition of hands and the blow on the cheek, enrolment in the service of Christ which brings true peace to the soul. (Cf. St. Thomas, “Summa. Theol.”, III, Q. lxxii, a. 4. For interesting details regarding the blow on the cheek, see “Am. Eccl. Review’, I, 161.)

      Minister.—The bishop alone is the ordinary minister of confirmation. This is expressly declared by the Council of Trent (Sess. VII, De Conf., C. iii). A bishop confirms validly even those who are not his own subjects; but to confirm licitly in another diocese he must secure the permission of the bishop of that diocese. Simple priests may be the extraordinary ministers of the sacrament provided they obtain special delegation from the pope. This has often been granted to missionaries. In such cases, however, the priest cannot wear pontifical vestments. He is obliged to use chrism blessed by a Catholic bishop and to observe what is prescribed in the Instruction issued by the Propaganda, March 21, 1774 (appendix to Roman Ritual). In the Greek Church, confirmation is giver, by simple priests without special delegation, and their ministration is accepted by the Western Church as valid. They must, however, use chrism blessed by a patriarch.

      Matter and Form.—There has been much discussion among theologians as to what constitutes the essential matter of this sacrament. Some, e.g. Aureolus and Petavius, held that it consists in the imposition of hands. Others, with St. Thomas, Bellarmine, and Maldonatus, maintain that it is the anointing with chrism. According to a third opinion (Morinus, Tapper) either anointing or imposition of hands suffices. Finally, the most generally accepted view is that the anointing and the imposition of hands conjointly are the matter. The “imposition”, however, is not that with which the rite begins but the laying on of hands which takes place in the act of anointing. As Peter the Lombard declares: Pontifex per impositionem manes confirmandosungitin fronte (IV Sent., dist. xxxiii, n. 1; cf. De Augustinis, “De re sacramentaria”, 2d ed., Rome, 1889), I. The chrism employed must be a mixture of olive oil and balsam consecrated by a bishop. (For the manner of this consecration and for other details, historical and liturgical, see Chrism.) The difference regarding the form of the sacrament, i.e. the words essential for confirmation, has been indicated above in the description of the rite. The validity of both the Latin and the Greek form is unquestionable. Additional details are given below in the historical outline.

      Recipient.—Confirmation can be conferred only on those who have already been baptized and have not yet been confirmed. As St. Thomas says: “Confirmation is to baptism what growth is to generation. Now it is clear that a man cannot advance to a perfect age unless he has first been born; in like manner, unless he has first been baptized he cannot receive the Sacrament of Confirmation” (Summ. Th., III, Q. lxxii, a. 6). They should also be in the state of grace; for the Holy Ghost is not given for the purpose of taking away sin but of conferring additional grace. This condition, however, refers only to lawful reception; the sacrament is validly received even by those in mortal sin. In the early ages of the Church, confirmation was part of the rite of initiation, and consequently was administered immediately after baptism. When, however, baptism came to be conferred by simple priests, the two ceremonies were separated in the Western Church. Further, when infant baptism became customary, confirmation was not administered until the child had attained the use of reason. This is the present practice, though there is considerable latitude as to the precise age.

      The Catechism of the Council of Trent says that the sacrament can be administered to all persons after baptism, but that this is not expedient before the use of reason; and adds that it is most fitting that the sacrament be deferred until the child is seven years old, “for Confirmation has not been instituted as necessary for salvation, but that by virtue thereof we might be found well armed and prepared when called upon to fight for the faith of Christ, and for this kind of conflict no one will consider children, who are still without the use of reason, to be qualified.” (Pt. II, ch. iii, 18.) Such, in fact, is the general usage in the Western Church. Under certain circumstances, however, as, for instance, danger of death, or when the opportunity of receiving the sacrament is but rarely offered, even younger children may be confirmed. In the Greek Church and in Spain, infants are now, as in earlier times, confirmed immediately after baptism. Leo XIII, writing June 22, 1897, to the Bishop of Marseilles, commends most heartily the practice of confirming children before their first communion as being more in accord with the ancient usage of the Church.

      Effects. Confirmation imparts (I) an increase of sanctifying grace which makes the recipient a “perfect Christian‘; (2) a special sacramental grace consisting in the seven gifts of the Holy Ghost and notably in the strength and courage to confess boldly the name of Christ; (3) an indelible character by reason of which the sacrament cannot be received again by the same person. (See Character.) A further consequence is the spiritual relationship which the person confirming and the sponsor contract with the recipient and with the recipient’s parents. This relationship constitutes a diriment impediment (see Canonical Impediments) to marriage. It does not arise between the minister of the sacrament and the sponsor nor between the sponsors themselves.

      Necessity.—Regarding the obligation of receiving the sacrament, it is admitted that confirmation is not necessary as an indispensable means of salvation (necessitate medii). On the other hand, its reception is obligatory (necessitate prwcepti) “for all those who are able to understand and fulfil the Commandments of God and of the Church This is especially true of those who suffer persecution on account of their religion or are exposed to grievous temptations against faith or are in danger of death. The more serious the danger so much greater is the need of protecting oneself”. (Conc. Plen. Bait. II, n. 250.) As to the gravity of the obligation, opinions differ, some theologians holding that an unconfirmed person would commit mortal sin if he refused the sacrament, others that the sin would be at most venial unless the refusal implied contempt for the sacrament. Apart, however, from such controversies the importance of confirmation as a means of grace is so obvious that no earnest Christian will neglect it, and in particular that Christian parents will not fail to see that their children are confirmed.

      Sponsors.—The Church prescribes under pain of grievous sin that a sponsor, or godparent, shall stand for the person confirmed. The sponsor should be at least fourteen years of age, of the same sex as the candidate, should have already received the Sacrament of Confirmation, and be well instructed in the Catholic Faith. From this office are excluded the father and mother of the candidate, members of a religious order (unless the candidate be a religious), public sinners, and those who are under public ban of interdict or excommunication. Except in case of necessity the baptismal godparent cannot serve as sponsor for the same person in confirmation. Where the opposite practice obtains, it should, according to a decree of the Sacred Congregation of the Council, February 16, 1884, be gradually done away with.

      • Bottom line they say 7 is the age of reason for the most important legally binding contracts humanly possible.

        • And the minimum age to be a God parent, which is maybe even a greater spiritual responsibility than simple conception od 14.
          So you can shove your pedophilia of 17 year olds as children right into your cracks and crannies where the sun doesn’t shine.

          • Like at age 14 you`d have a job and could care for anyone or be their GAD renter slum lord.Lock your self up before you hurt some child SICKo dirt bag!

        • YOUR A SICKO lock your self up as they can`t be helped like all the rest of you mobsters at BINGO waiting for your kingdom hall kindercare to GET OUT!

  2. The American people didn’t vote for this man. He was selected, not elected. We have some very perverted people in political and bureaucratic offices now.

  3. Parents need to be vigilant of pedo stalkers soiling themself for an opportunity violate their young children.

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