Many soi disant trads have had a spell cast on them by The Novus Ordo Witch and other Wicked Wiccans in the sedevacantist coven and the poor men who labor under sway of the spell are forever taking to the internet to denounce Pope and Council which makes them, objectively, of the same partisan party created by the Arch-demoniac Prototypical Protestant, Martin Luther, who also rejected Pope and Council during the execrable epic epoch when the wild boar was infesting Europe with his demented droppings.
(Is this too churlish?)
One would hope that sedes would abandon The Novus Ordo Witch and the other Wicked Wiccans of the Sedevacantist Coven and begin to rely upon real men, men like the faithful and erudite Thomistic Scholar, Mons. Brunero Gherardini, whose masculine courage stands in such illuminating contrast to the run oft to bitch and sulk in their calamitous coven cave crowd for he has maintained the Bonds of Unity while doing his level best to speak about and teach the fullness of truth in Tradition while also confronting, critiquing, and criticising that in Vatican Two (and the praxis of the prelature) which is not congruent or consistent with Tradition.
In any event, it is undeniable that the vast majority of the soi disant trads can not honestly swear the Oath Against Modernism even while they denounce the Church for abandoning it.
If, dear readers, you can not afford to buy this excellent book, here is a link to where one may discover more about this excellent and brilliant faithful Catholic and begin to learn there is far far more to Catholic Tradition than the Binary Bull Shit of the Bitch and Sulk crowd.
Msgr. Brunero Gherardini remains in the One True Holy Roman Catholic and Apostolic Church; he maintains the Bonds of Unity in Worship, Doctrine, and Authority; he accepts that the Pope is Franciscus.
Msgr. Brunero Gherardini is one to admire and imitate; he is a rock
The Sedes are violets; that is, their rhetoric is florid and colorful, but they shrink from the fight.
Who'n'hell admires them or desires to imitate them?
There is a sense in which they are like a rock - but it is not a good sense:
Matthew 13 Great Commentary of Cornelius a Lapide:
Verse 1- At that time, &c. Syriac, by the sea shore: When Christ, after His manner, had preached in the house, which He had hired for His dwelling in Capernaum, as I have said on c. iv. 13, He sent away the multitudes to attend to themselves and their affairs, and that He might refresh Himself and His disciples with rest and food. Bye and bye, since He knew that the multitudes were about to come to Him in such numbers that the house could not contain them, He went out to the wide, open shore of the Sea of Galilee; and there uttered the following parables.
Verse 2- He went up into a ship: from whence, as from a pulpit, He preached to the people assembled on the shore.
Verse 3- A sower went out to sow: Gr. ό σπείρων, i.e., sowing, Observe: Appositely are gospel doctrine and preaching compared to seed, and the harvest proceeding from it. For, as for the natural harvest there is need of seed, earth, sun, rain and wind, so also is there need of such things for the spiritual harvest. The seed is the word of God, or the gospel, and the preaching of it. The earth is the free will of all who hear. The sun is preventing grace, illuminating and inflaming the free will, that it may receive the Word of God so as from it to produce the fruits of charity and all virtues. The rain is grace, watering and promoting these good acts and motions of the free will. The winds are temptations which, by agitating them, cause them to take deeper root, and strengthen them. Lastly, there is need of patience, Gr. ύπομονὴ, i.e., endurance in the labours and troubles of ploughing, sowing, &c., and long waiting for the reward and fruit of the harvest.
Observe: the end and scope of this parable is, that Christ would teach that He Himself is the Sower, the preacher of the gospel upon earth, that is to say, among men, but with different results among different people. For, first, not all who hear the gospel accept it; as seed, although sown in the earth, does not everywhere strike root in the earth.
2. Not all who believe persevere in faith, but some fall away under temptation; like seed which sprouts in stony ground, quickly withers by the sun’s heat.
3. Not all, who persevere in faith, bring forth the fruit of good works; just as thorns choke seed springing up well in otherwise good ground, and prevent it from bearing fruit.
4. These things happen, not through the fault of the seed, i.e., of the doctrine, but of the earth. It is the fault of the hearers, and that in various ways. It is partly on account of the rocks, partly on account of the thorns. The rock is the flesh, the thorns are the world, the highway is the habit of a worldly and licentious life, where the birds of the air, that is the devils, like most eager and voracious devourers of souls, snatch away the doctrine that has been preached, from the mind and memory, whilst they draw off those who are by the wayside, i.e., men who are given up to the customs and business of the world, as well as those who are wandering, who are slothful and curious, from considering and penetrating into the doctrine heard, to their accustomed vanities.
5. The seed in the good ground is that which those receive in a good heart, who begin to ruminate upon it, and profit by it; they are in the best way, who apply themselves with all their might, to arrive at perfection in virtue.
6. Some seed bears less fruit, some greater, some the greatest. That is on account either of the greater sowing, i.e., preaching and illumination of spiritual things, and the assistance of grace, or on account of greater efforts and co-operation of free will with grace. This is the sum of the whole parable, from which it is easy to understand it in all its parts. I will handle them briefly, one by one.
Moraliter: Let the preacher with Christ, who came forth from the house, even from heaven, impelled by the force of love, to the earth, go forth from the house of contemplation into the field of preaching, that what he has drank from God in prayer, he may pour forth upon the people, and preach, not so much by words, as by the example of a holy life. Again, he invokes God that what he speaks in the ear, God may speak in the heart.
Verse 4- And as he sowed, some fell by the wayside, namely, on the path or boundary, conterminous with the field, which is constantly worn and trodden down by the feet of passengers, and is therefore unsuitable for the reception of seed, and exposes it naked, to be carried off by the birds. We see a gradation here, for from the unsuitable ground for seed, He rises gradually to the less unsuitable, to the more suitable, and the most suitable. The most unsuitable earth for seed is that by the wayside. The less suitable is the rocky ground. The more fit is the good ground which produces thorns. The most fit is that which is entirely good, rich, moist earth. Moreover, the way is a mind worn, and dried up by evil thoughts. Such a mind does not receive the doctrine of the gospel, which is contrary to its lusts; it does not perceive, nor understand it, because it is wholly intent upon fleshly allurements. Whence, says the Gloss, such are those, who neither are pricked by preaching, nor begin to do well.
Verse 5- But other fell on stony ground, &c. This seed could not strike deep root, therefore it began to germinate and spring up before the proper time. For that which is quickly produced, quickly perishes. He adds the cause.
Verse 6- When the sun was risen, they were scorched, Gr. ε̉καυματίσθη, i.e., were burnt up, both seeds and germs, by the burning heat of the sun. And because they had no root, they withered away. They had but a little earth, which was succeeded by the rock. Hence, partly from want of moisture, partly by the burning rays of the sun, they were dried up. The rock in this place, says Rabanus, means the hardness of an insolent mind, in which there is no deep mildness of an obedient soul. Whence, such are only pleased by the sweetness of the word, which they hear, and of heavenly promises for a short time; but they strike not the root of desire unto salvation. Therefore by the heat of the sun i.e., the fury of persecution, are they burnt up, through impatience, because their mind does not firmly cleave to the word of God, and they lose the greenness of faith, says the Interlinear. S. Chrysostom says, “With regard to souls, that which is rock, may become good ground, that which is wayside, not trodden down; and the thorns may be destroyed. Christ was speaking to all, even as if He were providing for the future, how He might declare what I ought to do, and have not done. Hereby He teaches His disciples not to be slothful.”
Casting off the binary bonds of sedevacantism and ultramontism in true fidelity to Tradition...