We live in extraordinary times. The norms of the integralists do not apply.
0014 Who are the integralists?
They are the ones who expect ritual and doctrinal continuity through time.
According to their antagonists, integralists conflate material continuity and tradition, as if a change in form coincides with a change in matter.
What primitive cogitations!
“Integralist” is a pejorative term among Bergoglio’s party.
0015 How do I associate Vigano’s opening with a nested form?
The integralist is a person who expects the hylomorphic realness of the Catholic Church to remain unaltered through time.
0016 What is a hylomorphe?
A hylomorphe is an actuality that has the structure of matter [substance] form. A hylomorphe corresponds to Peirce’s category of secondness. Secondness consists of two contiguous real elements. The nomenclature is one real element [contiguity] other real element.
0017 So, what type of hylomorphe does the Catholic Church manifest?
Here is my guess.
Figure 01
0018 Surely, other associations may work just as well.
0019 The integralist holds that the hylomorphe, body of Christ [substance] kingdom of God is an actuality2. Body of Christ is like matter. Kingdom of God parallels form. The contiguity, labeled “substance”, reflects the potential1underlying this actuality. For now, I will call this potential1, “the third person of the Trinity1“. Later, I will call this potential, “the charism of Christ1“.
The normal context3 is the Catholic Church3, an institution that has weathered many centuries, and still, somehow, remains afloat.
0021 Vigano starts section two with one metaphor, and then goes to another.
Since Vatican II, an anti-church has infiltrated the historic church. It is like a moon eclipsing the sun. The moon follows the orbit of modernism. The sun shines in the splendor of truth. The sky is Faith.
Then, Vigano switches up. The moon lies under the feet of the woman, at once the image of Mary Most Holy and the Church, clothed in the sun of righteousness.
The moon blocks the sun. Modernism is a synthesis of all heresies. Modernism associates to the dark side of the moon, as well as the shadow cast on the lands below.
0022 To me, Vigano’s shifting metaphors imply a contradiction that cannot be resolved. The sunny integralist reality and the moonny modernist reality co-participate in a single reality that is rife with contradictions, just like an eclipse.
Say what?
The actualities of solar integralism and lunar modernism compose a single actuality.
0023 Here is a diagram of the two realities. The modern lunar reality is an alternate to the sunny integralist’s reality. Yet, both compose a single actuality. Two celestial bodies move above the mundane Earth.
Figure 03
0024 What does the “alt” superscript denote?
The integralist and the modernist realities2 are not the same. At first, they appear to be no different. When the modernist reality starts to eclipse the integralist actuality, then the difference shows up. Both belong to a single actuality2, which Vigano labels an eclipse2. This eclipse has both heavenly and mundane dimensions.
0025 Just as the integralist actuality2 is understood in terms of a nested form, so the modernist actuality2 will be understood in terms of a nested form.
Here is a picture of the two nested forms. The top one holds the integralist actuality2V. The bottom one contains the modernist actuality2H, as it begins to cast its umbra upon the integralist world. The mundane metaphor is the moon blocking the sun during a solar eclipse. The heavenly metaphor is totalizing error blocking the light of truth.
The term, “eclipse2“, labels the two actualties2 constituting a single actuality2.
0026 Here is another picture of the resulting intersection.
Figure 05
The intersection is introduced in the chapter on message in the masterwork, How To Define The Word “Religion”.
0027 In section three, Vigano notes that the revolution of Vatican II coincides with the establishment of a New World Order.
Perhaps, this allows me to fill in the blanks with respect to the horizontal nested form in the interscope pictured above.
Figure 06
0028 Note how matter, the body of Christ2, starts to fade, when placed in the normal context of Vatican II3.
Does Vigano’s claim intimate some type of transaction?
Of course, those in the Catholic hierarchy do not own the Church, anymore than an elected politician owns his or her office. Nevertheless, religious hierophants and secular politicians may “sell” what the do not own, that is, their office.
The operators behind Vatican II sell their offices by discounting the transcendent dimension of the Church and marketing, for the world to buy, its social dimension. According to Vigano, the Council’s first error consists of a lack of transcendent perspective, a God’s eye view, so to speak. The most recent fruit of this error is the encyclical Fratelli Tutti, extolling human brotherhood, ecumenism among all religions, unrestricted migration across borders and so on.
0029 Note how the form, the kingdom of God2, starts to fade above the potential of ‘the charism of Fratelli Tutti’1.
Behold, the modernist’s nested form begins to yield an alternate hylomorphe, in the theodrama following the Council of Vatican II3.
The charism expressed in Fratelli Tutti1 allows clarification of this alternate hylomorphe.
0031 Here is a snapshot of the developing intersection.
Figure 08
0032 The eclipse2 is a single actuality composed of two, apparently independent, actualities. Modernism2H more clearly differentiates from integralism2V. They are no longer variations on a theme. Each actuality demands its own normal context3 and potential1.
0033 Here is a picture of the hylomorphic structures of the two actualities of integralism2V and modernism2H.
Figure 09
0034 In section four, Vigano suggests that the new theology of lunar modernism arises as Catholic elites are humiliated by Freemasonry in civil, political and cultural spheres.
0035 On one hand, such a claim sounds like some sort of conspiracy theory.
But, aren’t freemasons in secret societies, where each member is compromised, even as he participates in compromising other members?
No wonder conspiracy theories are so complicated.
0036 On the other hand, some of the conspiracies, such as the agenda of the Rockefeller Foundation, are plain to see (even though, they are complicated, because they are twisted). E. Michael Jones provides the receipts in two books, Libido Dominandi and Degenerate Moderns.
0037 Plus, there are plenty of other highly credentialed ideologues and well-connected bureaucrats eager to humiliate Catholic integralists. Communists and big government (il)liberals have ready-made slurs.
0038 In response to humiliation, so-called “new theologians” adopt a revolutionary approach. These revolutionaries figure that the Church can come into alliance with the contemporary world, despite the warning issued in Genesis 3:15. Then, they serve as facilitators at the Council of Vatican II.
The most glorious expression for Vatican II is the reformed liturgy, aptly labeled, “The New Order”. The Novus Ordo only needs one more qualifier, such as the adjective, “seclorum“, to achieve complete irony.
0039 In section five, Vigano considers the eagerness of Vatican II innovators to address the demands of the world.
Demands?
The term is familiar to economics. Someone wants to sell something to someone else. When “someone else” wants to buy, then there is a “demand”. Since the innovators of Vatican II are selling irreplaceable works of the intellect, I suspect that “someone else” has lots of money. “Someone else” has plans for a New World Order.
0040 Vigano provides a long list of wares that were sold.
0041 Here is one.
Is there a demand for a primacy of matter over spirit?
Surely, “someone else” will buy that.
When matter has priority over spirit, then the human brotherhood, as matter, can substantiate a preferred form of ecumenism, where the Church gets off her pedestal, which happens to be the moon, in the ongoing metaphor. Then, the Church can join all other religions in the umbra of what she used to be standing on.
The complication is that spirit has primacy over matter. So, the Church never really gets off her pedestal, leaving unsophisticated integralists scratching their heads.
Yes, some products are more complicated than others. The primacy of matter over spirit is one of them. At least, it gets the Church off her pedestal, in appearance, if not in deed.
Who wouldn’t shell out taxpayer money for that?
0042 Here is another.
Is there a demand for accumulating power through the method of delegating decision-making roles to episcopal conferences, synods of bishops, commissions, pastoral councils, and so on?
Surely, a congeries of experts will buy that.
No one in these temporary gatherings wants to be responsible for what the temporary gathering decides. So, the proceedings fall upon experts. Experts guide episcopal conferences, synods, commissions and the like. Indeed, the options listed on multiple choice surveys are fashioned by experts in such a manner that only the “reasonable” choice may be selected. Power accumulates in expertise. In particular, human brotherhood [justifies] those who exercise the power of expertise.
Who wouldn’t shell out their expert commendations for that?
I think that there is a monthly publication devoted to promulgating such expert analysis.
It is called America Magazine.
0043 Vigano’s list goes on and on.
The substance of the modernist actuality2H tailors itself to each particular exposition of human brotherhood and New World Order agenda.
To me, it seems that the items on Vigano’s list have a certain feature in common.
They share a common substance.
The human brotherhood [justifies the implementation of] each agenda of a New World Order2H.
0044 The modernist’s new new actuality2H tells me how the revolution of Vatican II serves the New World Order.
0045 In section six, Vigano focuses on the moderates. Moderates go along to get along. They are the polite folk who open the door for the burglar to escape. It would be impolite to impede someone who is in such a hurry.
The moderates do not imagine that there is a reason why the burglar is in a hurry.
Indeed, significant time pressure is placed on the moderates during Vatican II. All the facilitators are in a hurry. They conduct special, invitation only, meetings in order to speed things up. The moderates are told that their work is so important, that they must give approval, even if they have not fully read the documents.
0046 The moderates are confused because they cannot imagine that the reality of modernism2H can draw the reality of integralism2V into the umbra of the moon upon which Mary, Mother of God, stands.
Here is a picture of the eclipse2.
Figure 11
0047 Why the rush?
The revolutionaries of Vatican II want to resolve the eclipse2 in favor of the modern reality2H. They want to subjugate the vertical dimension2V to the horizontal2H.
They do not succeed during the Council. But, they lay the groundwork for later success, as seen in the promulgation of “the encyclical”, Fratelli Tutti, sixty years later, by the party of Bergoglio.
0048 Intersections are dynamic. The contain contradictions that cannot be resolved. Sometimes, the contradictions are honed into mysteries, irreplaceable works of the intellect. Sometimes, the contradictions destroy the single actuality. Sometimes, the contradictions resolve.
When an intersection resolves into a two-level interscope, one nested form ends up on the content level and the other nested form occupies the situation level. The situation level virtually emerges from (and situates) the content level.
0049 Here is a picture of the two-level intersection that the revolutionaries of Vatican II aim to achieve, rendered sixty years after the crime.
figure 12
0050 Surely, moderates identify with the content level, but desire to be members of the situation level. After all, the situation level is full of important people. The folk on the content level ought to admire them.
Surely, the unfolding of the intersection of the eclipse2 gives hope to the revolutionaries who occupy positions of power and intend the “sell” their authority to the highest bidder. The bidders turn out to be the financiers of the New World Order, andsundry other characters, in the upper-reaches of various governments.
Once the eclipse2 unfolds, the content-level integralists are trapped. They are fully situated. Appeals to authority and tradition are answered by modernists occupying the positions of authority and tradition.
0051 What does this imply?
First, the substance of the modernist actuality2b transforms into a contiguity more pliable than justification and implementation. Vigano calls it an “open religion” after the Soros-founded entities called, “open society”.
Figure 13
0052 The situation-level hylomorphe2b contains two contiguous real elements. The real elements are human brotherhoodand the open society (that is, open for business for the New World Order). The contiguity is what the Bergoglionians aim to alchemically fashion,a syncretic coagulate of all the major civilizational religions, plus any others that come along for the ride. In order to accomplish this, modernists must dissolve the content-level nested form and harvest its tradition and authority2a.
Figure 14
0053 At this point, the charism of the “encyclical” Fratelli Tutti1b turns, like a revolving door, into a modernist manifesto1b, aiming to channel tradition and authority2a, the contiguity between the body of Christ2a and the kingdom of God2a, into the substance of an open religion2b.
Figure 15
0054 To me, this suggests that the deep church2b harvests the credibility1b of the Catholic Church3a in the service of the deep state2b.
0055 In section seven, Vigano explores the nature of the open society and the open religion.
In Fratelli Tutti, Bergoglio pontificates, saying (more or less), “We want to be a church that serves, that leaves home and goes from places of worship… in order to accompany life, to sustain hope, and be a sign of unity… to build bridges, to break down walls, to sow seeds of reconciliation…”
This quote leads to a question, “Does Fratelli Tutti fulfill the possibilities inherent in harvesting tradition and authority, the substance of the integralist actuality2a?
0056 To the modernist, it does.
Figure 16
0057 The harvest is substantial. The content-level dissolves as the situation-level coagulates. The alchemic transformation1b proceeds within the ambiguous wording of Vatican II3b, the Council3b that surpasses all previous councils, thereby rupturing the hermeneutics of continuity… even, though, it3b is not really rupturing the continuity at all. Rather, it3b is merely channeling1b the contiguity from the content-level2a to the situation-level2b.
0058 What globalist billionaire would not want to pay for that?
What high-end pension fund strategist might be interested?
0059 In section eight, Vigano discusses the ideological foundations of the term, “brotherhood”.
Clearly, the “encyclical”, Fratelli Tutti, as well as other Bergoglionian initiatives, virtually situates the body of Christ2awith the human brotherhood2b.
Both elements associate to matter.
The kingdom of God2a is situated by the open society2b.
Both elements associate to form.
0060 Tradition and authority is the contiguity between the body of Christ2a and the kingdom of God2a.
Open religion is the contiguity between the human brotherhood2b and the agenda of the open society2b.
0061 This makes me wonder about the nature of contiguities.
0062 For the hylomorphe, matter [contiguity] form, the contiguity may be called, “substance”.
Here, “substance” becomes a technical term that points to the contiguity and says, “This is not one of the real elements. This is a causality between the two real elements.”
What better catalog of all these causalities than Aristotle’s list of the four causes, amended to eight or twelve by the medieval scholastics?
0063 If the body of Christ2 explains the kingdom of God2, then their contiguity should substantiate that explanation. But, that substance is not a real element. It is a real relation between real elements.
As such, this substance is attuned to the normal context of the Catholic Church3, as well as the potential of the charism of Christ1. To me, this substance may be called, “sacramental”.
0064 Likewise, if the human brotherhood2 explains the open society2, then their contiguity should substantiate that explanation.
As such, this substance is attuned to the normal context of the Vatican II Council3, as well as the potential of Fratelli Tutti1, along with the possibilities inherent in harvesting… er… channelling… er… dissolving and coagulating the tradition and authority of the historic, yet increasingly compromised, Catholic Church3. To wit, the modernist substance may be called “open religion”.
0065 The problem?
Vigano seems to be saying that the Catholic Church3a cannot be completely situated by Vatican II3b, despite what all the experts say.
The body of Christ2a cannot be situated by the human brotherhood2b.
The kingdom of God2a cannot be situated by the agenda of an open society2b.
So, the audience is thrown back into analogies of the eclipse2, where the Church joins all other religions in the umbra of the moon at the feet of Holy Mary, even though the tradition and authority of the Church remains above the moon, standing in solidarity with the Mother of God.
0066 In section nine, Vigano examines several links between Vatican II and the present crisis. In particular, he raises the issue of the relationship between {the individual and the community of faithful} and {God}.
To me, these bracketed terms associate to the body of Christ2V. The term, “the body of Christ2V“, is multivalent. It2Vencompasses the individual and the community of faithful. It2V also means the eucharist.
0067 Vigano writes that the modernists, occupying positions of institutional authority within the Church and Catholic Universities, translate the sacramental character of Catholic rites into touchy-feelycommunal expressions. The sacramental opportunity for the individual to be born again, into mystical union with Jesus Christ, is rendered into an affirmation of belonging with one’s fellow humans.
Each individual can get on the train, along with all the baggage one wishes to carry.
The train is destined for the station of human brotherhood2H and open society2H.
0068 Does this sound like bait and switch?
The bait is each sacrament, calling each integralist into alignment with tradition and authority.
The switch is the re-articulation of the practices of each sacrament into liturgical performances, celebrating human brotherhood2H and the agendas of the open society2H.
0069 The bait-and-switch defines an alchemic flow, between potentials and substances, within the two-level interscope.
0070 At this point, there are two arrangements, a two-level interscope and an intersection. The interscope depicts an alchemic flow. The intersection depicts an eclipse2, a single actuality involving two celestial bodies, where one body occludes the light of the other.
0071 From the modernist point of view, the two-level interscope operates. Vatican II is triumphant. Modernist experts are empowered to alchemically isolate the substance of the sacraments, dissolve it, and then coagulate it as an open religion, on par with all the other religions of the world. The Catholic Church3a aligns with Vatican II3b, through the ministrations of experts.
Figure 19
0072 From the integralist point of view, the intersection operates. According to Vigano, Vatican II3H is one normal context and the Catholic Church3V is another. Typically, normal contexts exhibit the logics of exclusion, alignment and complement. Here, the two nested forms cannot complete their logical destinies, because their actualities consolidate into a single actuality. So, the two actualities cannot be the same, but they are stuck together.
Figure 20
0073 Is the integralist eclipse2 on its way to an alignment of two nested forms?
The modern experts want it so.
But, there is a problem.
Vatican II3H has not, and cannot, complete the task of reconciling the two actualities of intergralism2V and modernism2H, and bringing them into alignment.
But maybe, that is not the end game.
Perhaps, the end game is much more cruel.
0074 Why?
The charism of Christ1V is the potential that underlies the contiguity between the body of Christ2V and the kingdom of God2V.
The potential of experts1Hdissolves the credibility (tradition and authority) of the sacraments and alchemically coagulates an open religion, redefining the body of Christ2V as the human brotherhood2H and reformulating the kingdom of God2V as the open society2H.
0075 In the eclipse2, the horizontal potential1Hexploits the substance generated by the vertical potential1V.
Figure 21
Why does the two-level interscope fail?
The moment that the sacraments cannot be dissolved and reformulated into the lingo of human brotherhood2b and open society2b,the substance of the open religion can no longer feed of its host.
Why is the interscope cruel?
The potential of the Third Person of the Trinity1a cannot be virtually situated by experts harvesting material precipitates1bof sacred sacraments2a and making the coagulate open for all to share2b. But, it can be exploited.
0076 In section ten, Vigano suggests that maybe Catholics should just… let go… of this strange monstrosity.
Let go of the exploitation.
0077 Indeed, the eclipse2 is a strange configuration, since the historic Church stands with the Virgin Mary upon the moon and is clothed in the garments of righteousness and the open religion, which is what “we” want the church to be(according to Fratelli Tutti), stands in the umbra of the moon, along with the other “open” religions of the world.
