0078 In section eleven, Vigano proposes that there is a way to win the battle between the integralists and the modernists.  Go back to what the Church has always done.  Stop doing what the anti-church asks for.

Then, almost as a correction, Vigano quotes 2 Maccabees 15:23, which says (more or less), “So now, O Sovereign of the Heavens, send a good angel to spread terror and trembling before us.  By the might of your arm may these blasphemers, who come against your holy people, be struck down.”

0079 Why would Vigano say, at first, “Simply return to the pre-Vatican II Church.”, and then immediately, “Lord, send your angel to destroy those exploiting your Church.”?

Here is a picture of the flows between substance (the contiguity in secondness) and potential, transferred from the modernist’s two-level interscope to the integralist’s eclipse₂.

0080 Does this diagram picture the cruelty of the intersection of the eclipse₂?

To some extent, the nightmare is portrayed by Vigano’s initial shifting metaphor.

The substance of the sacraments belongs to the Church, standing in solidarity with the Mother of Jesus, wrapped in the mantle of divine righteousness.  In artistic renderings, Mary stands on the moon.

The substance of the open religion belongs to the Church, located in solidarity with all the religions of the world(including Protestant religions), in the umbra cast by the eclipse₂ of the sacraments.  Open religion stands in the umbra below the moon.

0081 The church, like some quantal object, is delocalised.  It is a waveform, presenting in two locations, above and below the moon.  It is not the particle that Bergoglio’s customers think that they are purchasing.  The world demands a particle.  God offers a wave.0082 I wonder, “Is there another analogy, one less physics-oriented, and one more attuned to the transactional character of Vatican II, where facilitators sell their positional authority to ‘someone else’?”