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.