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Robert Morrison | Remnant Columnist

For many people, the first weeks of Lent 2022 have coincided with a relaxation of the Covid mandates that began in the first weeks of Lent two years ago. Despite this temporary reprieve from some government imposed penances related to Covid, the state of the world, and our precarious security in it, hardly gives us reason to rejoice. The sudden change in Covid “science” reinforces suspicions that our leaders maliciously imposed remedies that were far worse than the disease, all to promote their globalist Great Reset agenda. Now, the tragic situation in Ukraine appears to share many of the same characteristics of the Covid disaster: the architects of the Global Reset have seemingly coordinated to permit (if not directly provoke) the Russian invasion and, through a process of gaslighting us with their misinformation machines, seek to convince us to support remedies far worse than the disease they caused.

In his Apologia Pro Marcel Lefebvre, Michael Davies devoted a chapter to Archbishop Lefebvre’s August 1979 visit to the United States. So much within the Church and world has changed in the years that have passed since 1979, but some of the things that are truly good — especially the Holy Sacrifice of the Mass and the immutable Catholic Faith — have remained the same.  As Archbishop Lefebvre explained during his sermon from the Pontifical High Mass on the Feast of the Assumption, the Blessed Virgin Mary has played an all-important role in helping the archbishop and others preserve everything good that we still have today:

“In a few words I would like to show you how much the Most Blessed Virgin Mary, in this painful crisis that the Church is going through, should be our guide and our model. With her we are certain not to go astray. We shall look to her, we shall ask her what she did during the course of her life, what she has to teach us, and we shall see that the Most Blessed Virgin Mary teaches us just what the Church has taught us ever since, in the course of twenty centuries.”

“Under Licinius, forty soldiers of the garrison of Sebaste (Armenia) were exposed on a frozen pond for refusing to sacrifice to idols. All persevered but one, whose courage failed him, and he perished in a bath of tepid water prepared for him. But their guard, inspired by grace, took his place and died with them, so there were forty martyrs still. They suffered A.D. 320.” (Roman Missal)

As the world descends further into chaos and tragedy, most of us face a difficult task of trying to piece together a rational explanation for vital developments in the Church and world based on information fed to us by known liars. We realize that our politicians and media have lied to us for two years about Covid (among other things) to radically reshape the United States and many other nations; and we know that they have even more radical changes planned for us, which will require even more spectacular lies and coercion. Where, then, do we turn for truth?

In his 1984 lectures in Belfast and Dublin, the great Michael Davies began with an image to help his audience understand the manner in which the innovators had spread the novelties of Vatican II within the Church:

“I understand that there is a most effective method of killing goldfish which can be employed by tender-hearted people who do not wish to inflict pain upon these colorful little creatures and yet, for some compelling reason, wish to dispose of them. I had better point out, in order to avoid the wrath of any goldfish lovers, that I have never experimented to discover whether the method actually works. I can look any goldfish in the eye without the least tremor of conscience! The method is as follows: heat up the water in which the goldfish is disporting himself very, very slowly, degree by degree — over a period of days — if possible. The goldfish will continue on his merry way, evincing not the least sign of discomfort and then, almost imperceptibly, he will be floating upside down — dead, stone dead.” (The Goldfish Bowl: The Church Since Vatican II)

As Bishop Rudolf Graber described in his 1974 book Athanasius and the Church of Our Time, Canon Roca (1830-1893), an excommunicated priest, spoke of the secret society plots against the papacy over one hundred years ago:

“There is a sacrifice in the offing which represents a solemn act of expiation . . . The Papacy will fall; it will die under the hallowed knife which the fathers of the last council will forge. The papal caesar is a Host crowned for the sacrifice.”

On this year’s feast of St. Blaise, Cardinal Cupich tweeted a picture of himself processing through the streets of Dubrovnik, Croatia with the saint’s relics, adding:

“A great blessing to celebrate the 1050th anniversary of the feast of St. Blase in Dubrovnik, Croatia, today and preach on the importance of Tradition.”

“Preach the word: be instant in season, out of season; reprove, entreat, rebuke in all patience and doctrine. For there shall be a time when they will not endure sound doctrine but, according to their own desire, they will heap to themselves teachers, having itching ears. And will indeed turn away their hearing from the truth, but will be turned unto fables.” (2 Timothy 4:2-4)

Just as many people have willingly smothered themselves with useless masks for two years, much of the world’s population has smothered itself in lies during the pandemic of hysteria and insanity. This situation did not occur overnight with the introduction of Covid, even though we have seen it manifested more clearly. Instead, our collective willingness to accept lies has been prepared for decades by the education systems, the entertainment industry, our political leaders, and the media — and the architects of the Great Reset would not have embarked upon their overt phase of oppression unless they deemed that preparation sufficient. None of this preparation would have had any chance of success, though, if the majority of the world’s Catholics had not learned to be silent (and eventually indifferent) in the face of evident lies about the Catholic Faith.

Within the span of four decades, the leadership of the Catholic Church set forth two radically different views on the path for world peace. In the first, Pope Pius XI began his 1925 encyclical about the Feast of Christ the King, Quas Primas, with an emphasis on the role of Jesus Christ:

“In the first Encyclical Letter which We addressed at the beginning of Our Pontificate to the Bishops of the universal Church, We referred to the chief causes of the difficulties under which mankind was laboring. And We remember saying that these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics: and we said further, that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations. Men must look for the peace of Christ in the Kingdom of Christ; and that We promised to do as far as lay in Our power. In the Kingdom of Christ, that is, it seemed to Us that peace could not be more effectually restored nor fixed upon a firmer basis than through the restoration of the Empire of Our Lord.”

Among many other disturbing statements in the Roche/Francis Responsa ad Dubia, we find a reference to the so-called “irreversible” nature of liturgical reform:

“When Pope Francis (Address to the participants in the 68th National Liturgical Week, Rome, 24 August 2017) reminds us that ‘after this magisterium, after this long journey, We can affirm with certainty and with magisterial authority that the liturgical reform is irreversible’ he wants to point us to the only direction in which we are joyfully called to turn our commitment as pastors.”