St. Alphonsus Ligouri ~ Sermon 7 ~ Second Sunday after the Epiphany: On the Confidence With Which We Ought To Recommend Ourselves To The Mother Of God
Gospel for the Second Sunday after Epiphany (Latin Mass):
And the third day, there was a marriage in Cana of Galilee: and the Mother of Jesus was there. And Jesus also was invited, and His disciples, to the marriage. And the wine failing, the Mother of Jesus saith to him: They have no wine. And Jesus saith to her: Woman, what is that to Me and to thee? My hour is not yet come. His Mother saith to the waiters: Whatsoever He shall say to you, do ye.
Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, And saith to him: Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.
This beginning of miracles did Jesus in Cana of Galilee; and manifested His glory, and His disciples believed in Him.
“And the wine failing, the Mother of Jesus saith to him: They have no wine” JOHN ii. 3.
In the Gospel of this day we read that Jesus Christ, having been invited, went with his holy mother to a marriage of Cana of Galilee. ”The wine failing, Mary said to her divine Son: ”They have no wine.” By these words she intended to ask her Son to console the spouses, who were afflicted because the wine had failed. Jesus answered: “Woman, what is it to me and to thee? my hour is not yet come.” (John ii. 4.) He meant that the time destined for the performance of miracles was that of his preaching through Judea. But, though his answer appeared to be a refusal of the request of Mary, the Son, says St. Chrysostom, resolved to yield to the desire of the mother. ”Although he said, my hour is not yet come, he granted the petition of his mother.” (Hom, in ii. Joan.) Mary said to the waiters: “Whatever he shall say to you, do ye.” Jesus bid them fill the water-pots with water the water was changed into the most excellent wine. Thus the bride groom and the entire family were filled with gladness. From the fact related in this day’s gospel, let us consider, in the first point, the greatness of Mary’s power to obtain from God the graces which we stand in need of; and in the second, the tenderness of Mary’s compassion, and her readiness to assist us all in our wants.
First Point. The greatness of Mary’s power to obtain from God for us all the graces we stand in need of.
1. So great is Mary’s merit in the eyes of God, that, according to St. Bonaventure, her prayers are infallibly heard. “The merit of Mary is so great before God, that her petition cannot be rejected.” (De Virg., c. iii.) But why are the prayers of Mary so powerful in the sight of God? It is, says St. Antonine, because she is his mother. “The petition of the mother of God partakes of the nature of a command, and therefore it is impossible that she should not be heard.” (Par. 4, tit. 13, c. xvii., 4.) The prayers of the saints are the prayers of servants; but the prayers of Mary are the prayers of a mother, and therefore, according to the holy doctor, they are regarded in a certain manner as commands by her Son, who loves her so tenderly. It is then impossible that the prayers of Mary should be rejected.
2. Hence, according to Cosmas of Jerusalem, the intercession of Mary is all-powerful. ”Omnipotens auxilium tuum, Maria” It is right, as Richard of St. Lawrence teaches, that the son should impart his power to the mother. Jesus Christ, who is all-powerful, has made Mary omnipotent, as far as a creature is capable of omnipotence; that is, omnipotent in obtaining from him, her divine Son, whatever she asks. ”Cum autem eadem sit potestas filii et matris ab omnipotente filio, omnipotens mater facta est.” (Lib. 4, de Laud. Virg.)
3. St. Bridget heard our Saviour one day addressing the Virgin in the following words: “Ask from me whatever you wish, for your petition cannot be fruitless.” (Rev. 1. 1, cap. iv.) My mother, ask of me what you please; I cannot reject any prayer which you present to me; “because since you refused me nothing on earth, I will refuse you nothing in Heaven.” (Ibid.) St. George, Archbishop of Nicomedia, says that Jesus Christ hears all the prayers of his mother, as if he wished thereby to discharge the obligation which he owes to her for having given to him his human nature, by consenting to accept him for her Son. ”Filius, exolvens debitum petitiones tuas implet.” (Orat. de Exitu Mar.) Hence, St. Methodius, martyr, used to say to Mary: “Euge, euge, quæ debitorum habeas filium, Deo enim universi debemus, tibi autem ille debitor est.” (Orat, Hyp. Dom.) Rejoice, rejoice, holy virgin; for thou hast for thy debtor that Son to whom we are all debtors; to thee he owes the human nature which he received from thee.
4. St. Gregory of Nicomedia encourages sinners by the assurance that, if they have recourse to the Virgin with a determination to amend their lives, she will save them by her intercession. Hence, turning to Mary, he exclaimed: “Thou hast insuperable strength, lest the multitude of our sins should overcome thy clemency.” O mother of God, the sins of a Christian, however great they may be, cannot overcome thy mercy. “Nothing,” adds the same saint, “resists thy power; for the Creator regards thy glory as his own.” Nothing is impossible to thee, says St. Peter Damian: thou canst raise even those who are in despair to hopes of salvation. ”Nihil tibi impossibile, quæ etiam desperates in spem salutis potes relevare.” (Ser. i. de Nat. B.V.)
5. Richard of St. Lawrence remarks that, in announcing to the Virgin that God has chosen her for the mother of his Son, the Archangel Gabriel said to her: “Fear not, Mary; for thou hast found grace with God.” (Luke i. 30.) From which words the same author concludes: “Cupientes invenire gratiam, quæramus inventricem gratiæ.” If we wish to recover lost grace, let us seek Mary, by whom this grace has been found. She never lost the divine grace; she always possessed it. If the angel declared that she had found grace, he meant that she had found it not for herself, but for us miserable sinners, who have lost it. Hence Cardinal Hugo exhorts us to go to Mary, and say to her: O blessed lady, property should be restored to those who lost it: the grace which thou hast found is not thine for thou hast never lost the grace of God but it is ours; we have lost it through our own fault: to us, then, thou oughtest to restore it. “Sinners, who by your sins have forfeited the divine grace, run to the Virgin, and say to her with confidence: Restore us to our property, which thou hast found.”
6. It was revealed to St. Gertrude, that all the graces which we ask of God through the intercession of Mary, shall be given to us. She heard Jesus saying to his divine mother: “Through thee all who ask mercy with a purpose of amending their lives, shall obtain grace.” If all Paradise asked a favour of God, and Mary asked the opposite grace, the Lord would hear Mary, and would reject the petition of the rest of the celestial host. Because, says Father Suarez, “God loved the Virgin alone more than all the other saints.” Let us, then, conclude this first point in the words of St. Bernard: ”Let us seek grace, and let us seek it through Mary; for she is a mother, and her petition cannot be rejected.” (Serm. de Aquæd.) Let us seek through Mary all the graces we desire to receive from God, and we shall obtain them; for she is a mother, and her son cannot refuse to hear her prayers, or to grant the graces which she asks from him.
Second Point. On the tender compassion of Mary, and her readiness to assist us in all our wants.
7. The tenderness of Mary’s mercy may be inferred from the fact related in this day’s Gospel. The wine fails the spouses are troubled no one speaks to Mary to ask her Son to console them in their necessity. But the tenderness of Mary’s heart, which, according to St. Bernardine of Sienna, cannot but pity the afflicted, moved her to take the office of advocate, and, without being asked, to entreat her Son to work a miracle. ”Unasked, she assumed the office of an advocate and a compassionate helper.” (Tom. 3, ser. ix.) Hence, adds the same saint, if, unasked, this good lady has done so much, what will she not do for those who invoke her intercession? “Si hoc non rogata perfecit, quid rogata perficiet ?”
8. From the fact already related, St. Bonaventure draws another argument to show the great graces which we may hope to obtain through Mary, now that she reigns in Heaven. If she was so compassionate on earth, how much greater must be her mercy now that she is in Paradise? “Great was the mercy of Mary while in exile on earth; but it is much greater now that she is a queen in Heaven; because she now sees the misery of men.” (St. Bona. in Spec. Virg., cap. viii.) Mary in Heaven enjoys the vision of God; and therefore she sees our wants far more clearly than when she was on earth; hence, as her pity for us is increased, so also is her desire to assist us more ardent. How truly has Richard of St. Victor said to the Virgin: “So tender is thy heart that thou canst not see misery and not afford succour.” It is impossible for this loving mother to behold a human being in distress without extending to him pity and relief.
9. St. Peter Damian says that the Virgin “loves us with an invincible love.” (Ser, i. de Nat. Virg.) How ardently soever the saints may have loved this amiable queen, their affection fell far short of the love which Mary bore to them. It is this love that makes her so solicitous for our welfare. The saints in Heaven, says St. Augustine, have great power to obtain grace from God for those who recommend themselves to their prayers; but as Mary is of all the saints the most powerful, so she is of all the most desirous to procure for us the divine mercy: ”Sicut omnibus sanctis potentior, sic omnibus est pro nobis sollicitior.”
10. And, as this our great advocate once said to St. Bridget, she regards not the iniquities of the sinner who has recourse to her, but the disposition with which he invokes her aid. If he comes to her with a firm purpose of amendment she receives him, and by her intercession heals his wounds, and brings him to salvation. ”However great a man’s sins may be, if he shall return to me, I am ready instantly to receive him. Nor do I regard the number or the enormity of his sins, but the will with which he comes to me; for I do not disdain to anoint and heal his wounds, because I am called, and truly am, the mother of mercy.”
11. The blessed Virgin is called a “fair olive tree in the plains:” “Quasi oliva speciosa in campis.” (Eccl. xxiv. 19.) From the olive, oil only comes forth; and from the hands of Mary only graces and mercies flow. According to Cardinal Hugo, it is said that she remains in the plains, to show that she is ready to assist all those who have recourse to her: “Speciosa in campis ut omnes ad earn confugiant.” In the Old Law there were five cities of refuge, in which not all, but only those who had committed certain crimes, could find an asylum; but in Mary, says St. John Damascene, all criminals, whatever may be their offences, may take refuge. Hence he calls her “the city of refuge for all who have recourse to her.” Why, then, says St. Bernard, should we be afraid to approach Mary? She is all sweetness and clemency; in her there is nothing austere or terrible: “Quid ad Mariam accedere trepidat humana fragilitas? Nihil austerum in ea, nihil terribile, tota sauvis est.”
12. St. Bonaventure used to say that, in turning to Mary, he saw mercy itself receiving him. “When I behold thee, O my lady, I see nothing but mercy.” The Virgin said one day to St. Bridget: “Miser erit, qui ad misericordiam cum possit, non accedit.” Miserable and miserable for eternity shall be the sinner who, though he has it in his power during life to come to me, who am able and willing to assist him, neglects to invoke my aid, and is lost, ”The devil” says St. Peter, ”as a roaring lion goeth about seeing whom he may devour.” (1 Pet. v. 8.) But, according to Bernardine a Bustis, this mother of mercy is constantly going about in search of sinners to save them. “She continually goes about seeking whom she may save.” (Maril. par. 3, ser. iii.) This queen of clemency, says Richard of St. Victor, presents our petitions, and begins to assist us before we ask the assistance of her prayers; “Velocius occurrit ejus pietas quam invocetur, et causas miserorum anticipat.” (In Can., c. xxiii.) Because, as the same author says, Mary’s heart is so full of tenderness towards us, that she cannot behold our miseries without affording relief. ”Nee possis miserias scire, et non sub venire.”
13. Let us, then, in all our wants, be most careful to have recourse to this mother of mercy, who is always ready to assist those who invoke her aid. ”Invenies semper paratam auxiliari,” says Richard of St. Lawrence. She is always prepared to come to our help, and frequently prevents our supplications: but, ordinarily, she requires that we should pray to her, and is offended when we neglect to ask her assistance. ”In te domina peccant,” says St. Bonaventure, “non solum qui tibi injuriam irrogant, sed etiam qui te non rogant.” (In Spec. Virg.) Thou, blessed lady, art displeased not only with those who commit an injury against thee, but also with those who do not ask favours from thee. Hence, as the same holy doctor teaches, it is not possible that Mary should neglect to succour any soul that flies to her for protection; for she cannot but pity and console the afflicted who have recourse to her. ”Ipsa enim non misereri ignorat et miseris non satisfacere.”
14. But, to obtain special favours from this good lady, we must perform in her honour certain devotions practised by her servants; such as, first, to recite every day at least five decades of the Rosary; secondly, to fast every Saturday in her honour. Many persons fast every Saturday on bread and water: you should fast in this manner at least on the vigils of her seven principal festivals. Thirdly, to say the three Aves when the bell rings for the Angelus Domini; and to salute her frequently during the day with an Ave Maria, particularly when you hear a clock strike, or when you see an image of the Virgin, and also when you leave or return to your house. Fourthly, to say every evening the Litany of the Blessed Virgin before you go to rest; and for this purpose procure an image of Mary, and keep it near your bed. Fifthly, to wear the scapular of Mary in sorrow, and of Mount Carmel. There are many other devotions practised by the servants of Mary; but the most useful of all is, to recommend yourself frequently to her prayers. Never omit to say three Aves in the morning, to beg of her to preserve you from sin during the day. In all temptations have immediate recourse to her, saying: “Mary, assist me.” To resist every temptation, it is sufficient to pronounce the names of Jesus and Mary; and if the temptation continues, let us continue to invoke Jesus and Mary, and the devil shall never be able to conquer us.
15. St. Bonaventure calls Mary the salvation of those who invoke her: “salus te invocantium.” And if a true servant of Mary were lost (I mean one truly devoted to her, who wishes to amend his life, and invoke with confidence this advocate of sinners), this should happen either because Mary would be unable or unwilling to assist him. But, says St. Bernard, this is impossible: being the mother of omnipotence and of mercy, Mary cannot want the power or the will to save her servants. Justly then is she called the salvation of all who invoke her aid. Of this truth there are numberless examples: that of St. Mary of Egypt will be sufficient. After leading for many years a sinful and dissolute life, she wished to enter the church of Jerusalem in which the festival of the holy cross was celebrated. To make her feel her miseries, God closed against her the door which was open to all others: as often as she endeavoured to enter, an invisible force drove her back. She instantly perceived her miserable condition, and remained in sorrow outside the church. Fortunately for her there was an image of most holy Mary over the porch of the church. As a poor sinner she recommended herself to the divine mother, and promised to change her life. After her prayer, she felt encouraged to go into the church, and, behold! the door which was before closed against her she now finds open: she enters, and confesses her sins. She leaves the church, and, under the influence of divine inspiration, goes into the desert, where she lived for forty-seven years, and became a saint.
Commentary #4 of 2021: Welcome to the UK, where getting a coffee could kill someone, whilst it is PUBLICLY ADMITTED ON NATIONAL NEWS THAT THE GOVERNMENT HAS BEEN INFLATING THE NUMBERS OF PEOPLE WHO'VE ACTUALLY DIED FROM THE MAGIC VIRUS
Her Majesty's Government is engaging in full on fear mongering with its new campaigns. Here are some posts with posters. Remember: these are official posters, part of official Government campaigns. And don't forget what the Health Secretary said: There is no schedule to ending Lockdown III.
Commentary #3 of 2021: Modernist Revolution marches on: Bergoglio "changes" Canon Law to permit women to officially be instituted as Lectors and Acolytes, Ministries once restricted to men only
Another move in the Ecclesial Revolution of Vatican II that has recently come about happened on Sunday last, 10th January 2021, which in the Ordinary Form (Novus Ordo) was the Feast of the Baptism of the Lord, and in the Extraordinary Form (Traditional Latin Mass) was the Feast of the Holy Family. During the course of this day, Bergoglio issued a Motu Proprio in which he amended Canon 230 to allow women to be instituted by their bishops into the Ministries of Lector and Acolyte.
These ministries were once part of the Four Minor Orders (Porter, Lector, Exorcist, Acolyte), which were the cursus honorum for entering the Priesthood. Naturally, they were restricted to men. During the "reforms" following Vatican II, it was decided to abolish the Orders of Porter and Exorcist in the Novus Ordo, but retain the Orders of Lector and Acolyte as Ministries. The Ministry of Acolyte was merged with the Major Order of Subdeacon, which also was abolished in the Novus Ordo.
Even after the "reform", Paul VI still restricted these Ministries to men only. They can be conferred upon any layman who is found worthy of holding such ministries by his bishop, and an official rite of imposition of these ministries exists, though nowadays the only men likely to receive them are seminarians studying for the Priesthood. I myself have been to several of these ceremonies. They're very simple, and there's not really much to them. They are stepping stones to the Priesthood.
However, as of Sunday of the Baptism/Holy Family, Canon Law has been amended to permit women to be granted these Ministries. The Ministry of Lector permits the recipient to formally read the First, Second and Psalm Readings at Mass in the Novus Ordo, and the Ministry of Acolyte permits its recipients to serve at the altar and, when needed in extraordinary circumstances, to distribute Holy Communion.
Now, you may be thinking: But, I have women reading, serving and distributing Holy Communion at my parish every Sunday. Yes, and there's a reason. The Modernists at Vatican II were hoping that the Diaconate and Presbyterate would be open to women, but that didn't happen. So, when Paul VI came and "reformed" the Minor Orders, they hoped the Holy Father would permit them to women.......he didn't. So, in order to get around the restrictions and allow women to get up into the Sanctuary and at the Altar, the Modernists decided not to formally use the ceremony of installing Lectors and Acolytes (all of whom would be men), but instead restrict the ceremony to seminarians (who are all men anyway) and leave a void open in the parishes for women to......"volunteer"......their services in lieu of men officiating in these Ministries.
In other words, the Modernists restricted the Ministries of Lector and Acolyte to cause an artificial void in the parishes so as to allow women to fulfil these roles without formally breaking Canon Law. It's called using a loophole. Hence why Novus Ordo parishes already have women reading, serving and acting as Extraordinary Ministers of Holy Communion (wrongly called Eucharistic Ministers).
This move by Bergoglio just canonically solidifies the Modernist Revolution even further. Now, whether this will have a knock-on effect later remains to be seen. As I said above, these Ministries are stepping stones to the Priesthood. If this is a Modernist tip-toe to opening Holy Orders up to women, I wouldn't be surprised.
On the bright side, remember that this move by Bergoglio only concerns the Antichurch, of which he is head. It doesn't - nay, CANNOT - affect the One, Holy, Catholic and Apostolic Church. Also remember that the Antichurch eclipses the True Church of Christ, and uses all Her organs to operate, like when Satan possess a person. The Antichurch is currently "possessing" the True Church, and making it seem as if She is doing all this. She isn't.
Don't be deceived.
For your convivence and reading, I have copied the entire text of the Motu Proprio below.
ISSUED "MOTU PROPRIO"
BY THE SUPREME PONTIFF
MODIFYING CANON 230 §1 OF THE CODE OF CANON LAW
REGARDING ACCESS OF WOMEN TO THE MINISTRIES OF LECTOR AND ACOLYTE
The Spirit of the Lord Jesus, the perennial source of the Church's life and mission, distributes to the members of the People of God the gifts that enable each one, in a different way, to contribute to the building up of the Church and to the proclamation of the Gospel. These charisms, called ministries because they are publicly recognised and instituted by the Church, are made available to the community and its mission in a stable form.
In some cases this ministerial contribution has its origin in a specific sacrament, Holy Orders. Other tasks, throughout history, have been instituted in the Church and entrusted through a non-sacramental liturgical rite to individual members of the faithful, by virtue of a particular form of exercise of the baptismal priesthood, and in aid of the specific ministry of bishops, priests and deacons.
Following a venerable tradition, the reception of “lay ministries”, which Saint Paul VI regulated in the Motu Proprio Ministeria quaedam (17 August 1972), preceded in a preparatory manner the reception of the Sacrament of Holy Orders, although such ministries were conferred on other suitable male faithful.
A number of Assemblies of the Synod of Bishops have highlighted the need to deepen the subject doctrinally, so that it may respond to the nature of the aforementioned charisms and the needs of the times, offering appropriate support to the role of evangelisation that is incumbent upon the ecclesial community.
Accepting these recommendations, a doctrinal development has taken place in recent years which has highlighted how certain ministries instituted by the Church are based on the common condition of being baptised and the regal priesthood received in the Sacrament of Baptism; they are essentially distinct from the ordained ministry received in the Sacrament of Orders. A consolidated practice in the Latin Church has also confirmed, in fact, that these lay ministries, since they are based on the Sacrament of Baptism, may be entrusted to all suitable faithful, whether male or female, in accordance with what is already implicitly provided for by Canon 230 § 2.
Consequently, after having heard the opinion of the competent Dicasteries, I have decided to modify canon 230 § 1 of the Code of Canon Law. I therefore decree that canon 230 § 1 of the Code of Canon Law shall in future have the following wording:
“Lay persons of suitable age and with the gifts determined by decree of the Episcopal Conference may be permanently assigned, by means of the established liturgical rite, to the ministries of lectors and acolytes; however, the conferment of such a role does not entitle them to support or remuneration from the Church”.
I also order the amendment of the other provisions having the force of law which refer to this canon.
I order that the provisions of this Apostolic Letter in the form of a Motu Proprio have firm and stable effect, notwithstanding anything to the contrary, even if worthy of special mention, and to be promulgated by publication in L'Osservatore Romano, coming into force on the same day, and then published in the official commentary of the Acta Apostolicae Sedis.
Given in Rome, at Saint Peter's, on the tenth day of January in the year 2021, the Feast of the Baptism of the Lord, the ninth of my Pontificate.
The UK Health Secretary, Matt Hancock, admitting on live TV that he hasn't got a schedule for ending the current National Imprisonment in my home country of the United Kingdom. Yep, that's because these lockdowns will be going on per omnia saecula saeculorum. For ever and ever, essentially.
Welcome to the New World Order, to the Kingdom of Antichrist.
Commentary #1 of 2021: If you actually believe Trump called for violence, then you're terminally stupid, incurably moronic and functionally retarded
The extraordinary events in the US are nothing short of astounding. Not only did the Democrats commit the biggest election fraud in US history, but the Republican Party failed to stand by him and effectively challenge the fraud and the Electoral Votes. His own Vice-President himself failed to do his job and send the Electoral Voters back to the States. Pence essentially stabbed Trump in the back via his ignorance of what the extent of his powers are. I mean, how on earth does a man get into a high state office and not bother to read the proverbial manual that lists the extent of his constitutional powers?! Duh! If I got elected to office, I'd make it my task to know EXACTLY what I can do - you know, just in case.
Then on 6th January - the Epiphany - Trump held a rally in Washington DC, during which some of his supporters got duped by Antifa-in-disguise-as-Trump-supporters to invade Congress. That, and the Capitol Police actually LET them in. It was clearly a set-up. Four people got killed during the rioting at Congress. One woman was an unarmed-veteran who was shot by the police.
Now, Trump is being blamed for inciting violence because during the rally he called on his supporters to "fight back" against the establishment and to "march to" the Capitol. That, apparently, is inciting violence. As of writing, the US House of Representatives is going ahead to impeach Trump a second time. Apparently, it looks like the Senate will also vote to impeach Trump - yes, Republicans are probably going to impeach Trump. Why? Because GOP politicians are dumb enough to believe what the extremely, in-your-face, anti-Trump MSM have claimed, i.e., that Trump incited violence.
We are now seeing Republicans and former Trump supporters now turning on Trump, well, those in the Government anyway. As far as I am aware, very few actual Trump voters believe the MSM narrative, naturally, because they aren't dumb or have amnesia when it suits them. And let me be frank: Trump was always a one-man army within the Government. He was an outsider. The GOP only got behind him when it was politically expedient to do so. I had a feeling that they'd turn on him/dump him at some point, whenever the Trump Train came to a stop either after four years or eight years.
And for those on the right who accept the MSM narrative that Trump called for violence, here is my response: Do you honestly believe that a man who for four years repeatedly condemned violence, condemned radical ideologies, didn't start any new wars, supported the police, re-established law and order, achieved historic peace in the Middle East between Israel and three Arab nations, and achieved some peace with North Korea, would tarnish his image and reputation of being the "President of Peace" by calling on his supporters to commit acts of violence that him himself spent four years condemning? If you do believe that, then you are terminally stupid, incurably moronic and functionally retarded. You were clearly never a Trump supporter, you were only riding the train for as long as it was good for you, and obviously haven't been engaged with what Trump has been doing and saying for the past four years. [EDIT 14/01/21: You are also a moron for believing the lies of the same MSM who have been lying about Trump for 4+ years. You all defended him against the lying MSM, but now you BELIEVE what they're telling you?! You really are that stupid, aren't you? Admit it.]
Conservatives who have come out against Trump have clearly proven that stupidity, moronity and retardation affects both sides of the political spectrum; that it's not only leftists that suffer with being cretins. Obviously these "conservatives" have forgotten that calling for people to "fight back" is used by politicians all the time in reference to voters legitimately voting out of party, or for lawmakers to democratically fight against another party. My God, are people that dimwitted? Are we going to start prosecuting anyone who uses the phrase even in a lawful, democratic manner?
The world fell asleep and woke up to find itself afflicted with full-on mental retardation!
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