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 modernism_2H can draw the reality of integralism_2V into the umbra of the moon upon which Mary, Mother of God, stands.

Here is a picture of the eclipse₂.

0047 Why the rush?

The revolutionaries of Vatican II want to resolve the eclipse₂ in favor of the modern reality_2H.  They want to subjugate the vertical dimension_2V to the horizontal_2H.

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.

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, and sundry 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 actuality_2b transforms into a contiguity more pliable than justification and implementation.  Vigano calls it an “open religion” after the Soros-founded entities called, “open society”.

0052 The situation-level hylomorphe_2b 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 authority_2a.

0053 At this point, the charism of the “encyclical” Fratelli Tutti_1b turns, like a revolving door, into a modernist manifesto_1b, aiming to channel tradition and authority_2a, the contiguity between the body of Christ_2a and the kingdom of God_2a, into the substance of an open religion_2b.

0054 To me, this suggests that the deep church_2b harvests the credibility_1b of the Catholic Church_3a in the service of the deep state_2b.

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 actuality_2a?

0056 To the modernist, it does.

0057 The harvest is substantial.  The content-level dissolves as the situation-level coagulates.  The alchemic transformation_1b proceeds within the ambiguous wording of Vatican II_3b, the Council_3b that surpasses all previous councils, thereby rupturing the hermeneutics of continuity… even, though, it_3b is not really rupturing the continuity at all. Rather, it_3b is merely channeling_1b the contiguity from the content-level_2a to the situation-level_2b.

0058 What globalist billionaire would not want to pay for that?

What high-end pension fund strategist might be interested?

“Someone else” wants to invest, as well.

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 Christ_2awith the human brotherhood_2b.

Both elements associate to matter.

The kingdom of God_2a is situated by the open society_2b.

Both elements associate to form.

0060 Tradition and authority is the contiguity between the body of Christ_2a and the kingdom of God_2a.

Open religion is the contiguity between the human brotherhood_2b and the agenda of the open society_2b.

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 Church_3a cannot be completely situated by Vatican II_3b, despite what all the experts say.

The body of Christ_2a cannot be situated by the human brotherhood_2b.

The kingdom of God_2a cannot be situated by the agenda of an open society_2b.

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 Christ_2V.  The term, “the body of Christ_2V“, is multivalent.  It_2Vencompasses the individual and the community of faithful.  It_2V 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-feely communal 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 brotherhood_2H and open society_2H.

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 brotherhood_2H and the agendas of the open society_2H.

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 Church_3a aligns with Vatican II_3b, through the ministrations of experts.

0072 From the integralist point of view, the intersection operates.  According to Vigano, Vatican II_3H is one normal context and the Catholic Church_3V 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.

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 II_3H has not, and cannot, complete the task of reconciling the two actualities of intergralism_2V and modernism_2H, 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 Christ_1V is the potential that underlies the contiguity between the body of Christ_2V and the kingdom of God_2V. 

The potential of experts_1H dissolves the credibility (tradition and authority) of the sacraments and alchemically coagulates an open religion, redefining the body of Christ_2V as the human brotherhood_2H and reformulating the kingdom of God_2V as the open society_2H.

0075 In the eclipse₂, the horizontal potential_1H exploits the substance generated by the vertical potential_1V.

Why does the two-level interscope fail?

The moment that the sacraments cannot be dissolved and reformulated into the lingo of human brotherhood_2b and open society_2b, 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 Trinity_1a cannot be virtually situated by experts harvesting material precipitates_1bof sacred sacraments_2a and making the coagulate open for all to share_2b.  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.

I wonder whether there are alternate analogies.

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’?”

0083 Here is an alternate analogy, pertinent to the crisis of the 1950s and 1960s, as well as the crisis of the 2010s and 2020s.  Vigano does not envision this analogy, even though he raises the topic of motivation.  The following analogy is latent in his argument.  It will take a few steps to set it forth.

0084 I start with the vertical axis.

Sacrament is the contiguity between two real elements.  Similarly, the term, “commodity”, is a contiguity between two real elements, which I will call, primal matter and human labor.

0085 Here is the first analogy.

0086 For the horizontal axis, the term, “money”, labels the contiguity between two real elements, products for sale and social arrangements that the products engender.

Here is the second analogy.

0087 The normal contexts of production_3V and transaction_3H mirror the distinction between the Catholic Church_3V and Vatican II_3H.

The potential_1V that is analogous to the charism of Christ_1V is utility_1V, defined as the potential of ‘the charism of a product’_1V.

The potential_1H that is analogous to the alchemic transformation conducted by experts_1H is price_1H, defined as the potential to ‘transmute a commodity into money’_1H.

The single actuality₂ composed of construction_2V and sales_2H is the market₂.

0088 Here is a picture.

0089 So, now I have an intersection that is analogous to Vigano’s eclipse₂.

0090 The alchemic flows are also analogous.

0091 The exploitation is also analogous.