Wednesday 1 August 2012

COMMENT; Saint Alphonus Ligouri 1st August Visit Blessed Sacrament

MottoCopiosa apud eum redemptio (With him is Plentiful Redemption)

COMMENT
The Night Office Second Reading was an attractive presentation of Saint Alphonsus C.Ss.R, Congregation of the Most Holy Redeemer,
SAINT OF THE DAY Leonard Foley, OFM.
Unfortunately, for the first time, we have encountered detection of malware.
No doubt, Franciscan Media Website will restore the excellent service. 


AUGUST 1 Alphonsus Liguori
Bishop and Doctor (1696-1787)
MEMORIAL
Moral theology, Vatican Il said, should be more thoroughly nourished by Scripture, and show the nobility of the Christian vocation of the faithful and their obligation to bring forth fruit in charity for the life of the world. Alphonsus, declared patron of moral theologians by Pius XII in 1950, would rejoice in that statement. In his day, he fought for the liberation of moral theology from the rigidity of Jansenism. His moral theology, which went through 60 editions in the century following him, concentrated on the practical and concrete problems of pastors and confessors. If a certain legalism and minimalism crept into moral theology, it should not be attributed to this model of moderation and gentleness.
At the University of Naples he received, at the age of 16, a doctorate in both canon and civil law by acclamation, but soon gave up the practice of law for apostolic activity. He was ordained priest and concentrated his pastoral efforts on popular (parish) missions, hearing confessions, forming Christian groups.
He founded the Redemptorist congregation in 1732. It was an association of priests and brothers living a common life, dedicated to the imitation of Christ, and working mainly in popular missions for peasants in rural areas. Almost as an omen of what was to come later, he found himself deserted, after a while, by all his original companions except one lay brother. But the congregation managed to survive and was formally approved 17 years later, though its troubles were not over.
Alphonsus' great pastoral reforms were in the pulpit and confessional-replacing the pompous oratory of the time with simplicity, and the rigourism of Jansenism with kindness. His great fame as a writer has somewhat eclipsed the fact that for 26 years he travelled up and down the kingdom of Naples preaching popular missions.
He was made bishop (after trying to reject the honour) at 66 and at once instituted a thorough reform of the diocese.
His greatest sorrow came at the end of his life. The Redernptorists, precariously continuing after the suppression of the Jesuits, had difficulty in getting their rule approved by the Kingdom of Naples. Alphonsus acceded to the condition that they possess no property in common, but a royal official, with the connivance of a high Redemptorist official, changed the rule substantially. Alphonsus, old, crippled and with very bad sight, signed the document, unaware that he had been betrayed. The Redemptorists in the Papal States then put themselves under the pope, who withdrew those in Naples from the jurisdiction of Alphonsus. It was only after his death that the branches were united.
At 71 he was afflicted with rheumatic pains which left incurable bending of his neck; until it was straightened a little, the pressure of his chin caused a raw wound on his chest. He suffered a final 18 months of "dark night" scruples, fears, temptations against every article of faith and every virtue, interspersed with intervals of light and relief, when ecstasies were frequent.
Alphonsus is best known for his moral theology, but he also wrote well in the field of spiritual and dogmatic theology. His Glories of Mary is one of the great works on that subject, and his book Visits to the Blessed Sacrament went through 40 editions in his lifetime, greatly influencing the practice of this devotion in
the Church.
QUOTE:
Someone once remarked, after a sermon by Alphonsus, “It is a pleasure to listen to your sermons; you forget yourself and preach Jesus Christ.”

SAINT OF THE DAY
Leonard Foley, OFM.




Saint Alphonus Ligouri 1st August Visit Blessed Sacrament

                    

Wednesday, 01 August 2012

St. Alphonsus Liguori, bishop and Doctor of the Church (1696-1787)



Saint Alphonus Ligouri
*Many of the quotations are from St. Alphonsus Liguori's books The Holy Eucharist and Visits to the Blessed Sacrament and the Blessed Virgin Mary.





File:Carlow Cathedral St Alphonsus kneeling before the Most Holy Sacrament 2009 09 03.jpg
Photo Attribution: Andreas F. Borchert (Creative Commons Attribution-Share license)
Photo: Carlow Cathedral, Ireland. Bottom of a right stained glass window, depicting St Alphonsus kneeling before the Blessed Sacrament.

St. Alphonsus Liguori, Bishop and Doctor, Italy (1696-1787)
Patron of Arthritis Sufferers—Feast day, August 1
"Outstanding among the forms of prayer fervently recommended by St. Alphonsus is the visit to the Most Blessed Sacrament or, as we would say today, adoration--brief or prolonged, personal or in community--of the Eucharist. 'Certainly,' wrote Alphonsus, 'among all the devotions this one of adoration of the sacramental Jesus is the first after the sacraments, the dearest to God and the most useful to us. O, what a beautiful delight to be before an altar with faith and to present to him our needs, as a friend does to another friend with whom one has full confidence!'" (Pope Benedict XVI, March 30, 2011, General Audience)

St. Alphonsus Eucharistic Quotes:                              
"Nowhere have holy souls made more admirable resolutions than here at the feet of their hidden God. Out of gratitude to my Jesus, veiled in this great Sacrament, I must declare that it was through this devotion, visiting Him in the tabernacles, that I withdrew from the world where, to my misfortune, I had lived until the age of twenty-six. Happy will you be if you can separate yourself from it earlier than I did and give yourself wholly to that Lord who has given Himself wholly to you."
“Suppose that our Lord, Jesus Christ, would be present in only one church in the whole world . . . . What a beautiful tabernacle would be built! What lighting would be placed there! With what immense respect would respond all who succeeded to get close! Well, Jesus is now in every Catholic Church where there are consecrated hosts!”
"To souls enamored of God, hours spent before Jesus in the Blessed Sacrament appear moments."
"This (Blessed) Sacrament above all inflames the soul with divine love. 'God is love' (1Jn.IV,8). And He is the fire which consumes in our hearts all earthly affections: 'The Lord thy God is a consuming fire' (Dt.IV,24). Now the Son of God came precisely to kindle this fire of love: 'I am come to cast fire in the earth'; and He added that He did not desire other that to see ignited this holy fire in our hearts: 'and what will I, but that it be kindled?' (Lk.XII,49). And oh what flames of divine love Jesus Christ ignites in each one who devoutly receives Him in this Sacrament!
"Certainly amongst all devotions, after that of receiving the sacraments, that of adoring Jesus in the Blessed Sacrament holds the first place, is the most pleasing to God, and the most useful to ourselves. Do not then, O devout soul, refuse to begin this devotion; and forsaking the conversation of men, dwell each day, from this time forward, for at least half or quarter of an hour, in some church, in the presence of Jesus Christ under the sacramental species. Taste and see how sweet is the Lord."
"My Jesus, what a lovable invention this Holy Sacrament is that You would hide under the appearance of bread to make Yourself loved and to be available for visits by anyone who desires You."      

NEWS




Abbaye Notre Dame
de Sept-Fonts






Dear Brian,
Thanks for your Facebook.
And of course, we were delighted by your Post Card that you and Mary Pat sent on your cycling trip France.
Yours ....
fr. Donald
Blogspot :http://www.domdonald.org.uk/
----- Forwarded Message -----
From: Facebook . . .
To: Donald  . . .
Sent: Tuesday, 31 July 2012, 19:21
Subject: Brian . . .  posted on your Wall

facebook
Brian Mc. . .    posted on your Wall
"stayed at Sept Fons abbey whilst cycling in France. Hadnt been since I was 19 - over 40 years ago.
Beautifully modernised.
Largest monastery in the world with nearly 90 monks. Strange to see nearly 80 monks at Terce and the other little hours!!!!!
. . .A Czech novice looked after us when we were there and said that when they are professed they have a choice of staying or going to the Czech Republic.
Its always been a very strict house with communal reading etc and only one visit per year.
We met a couple from Belgium who had a son in the community. We thought he was a novice but 20 years ago he visited and stayed!! His mum is an atheist and found his decision difficult.
Really enjoyed the visit and the guest house food was great!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!"
Great singing.
Good cycling country - covered a lot of miles.
Mary Pat

Tuesday 31 July 2012

Portiuncula in St. Mary of the Angels


Portiuncula Assisi
Portiuncula in St. Mary of the Angels
Attain the plenary indulgence of the forgiveness of Assisi in honour of Our Lady of the Angels anytime during the 24 hours between Vespers on August 1 through August 2. This indulgence was obtained by St. Francis of Assisi himself from Jesus and approved by Pope Honorius III in the 13th century.
In his 1967 release “Indulgentiarum Doctrina,”Pope Paul VI completely reformed the norms and grants of indulgences, and the Portiuncula Indulgence was again confirmed at that time. The requirements for this indulgence include a devout visit to any Catholic church, chapel, or oratory; recitation of the Apostles Creed, an Our Father, Hail Mary, & Glory Be for the Holy Father's intentions; reception of Holy Communion; and the Sacrament of Reconciliation within 8 days.
    dailywriting.net
Interior of thePortiuncula Chapel.


Monday 30 July 2012

COMMENT Eckhart 'Paradox versus Dialectics'

The sheep that belong to me
listen to my voice,
there will be only one flock
and one shepherd.

Shepherd House Lammermuir Hills -
a drive for family visitors.
Dear William,
A great challenge, thank you!
You have primed hosing down library shelves. I am thrilled to find the massive resources on Meister Eckhart - not least half a dozen Issues of the Oxford Eckhart Review 1999-2004.
But we do not have @The Rhineland Mystics' and so delighted by your enlightening Email, so Posted on Blog.  
Yours 
fr. Donald   
PS. COMMENT of further "Paradox versus Dialectics" refernces. D.  
----- Forwarded Message -----
From: William W- - -
To: Donald - - -
Sent: Sunday, 29 July 2012, 0:10
Subject: Re: [Blog] Meister Eckhart's 'paradox style'

Dear Father Donald,
 Thank you! ....
 You know my fascination with seeking to 'uncover' Eckhart's mysticism for myself! Just very recently I have been reading a book 'The Rhineland Mystics', by Oliver Davies, and in his introduction, he summarises the 'style' of Eckhart so very succinctly - it seems rather long as I type it out in order to delight in sharing it with you, but it is gripping stuff:
 
Meister Eckhart's entire system ... can be summed up as the attempt to expound in terms of an advanced metaphysics the profoundly God-centred experience of the highest mystical union. Eckhart is, and never ceases to be, a mystical theologian... Whereas other famous mystics proclaim their 'nothingness' in the face of the Creator, Meister Eckhart constucts an entire ontology, or philosophy of Being, around the principle that all that exists lacks substantial essence: 'God alone truly exists' and the creature is 'pure nothingness'. A second element emerges at this stage, which is also a result of his experiential grounding: the dynamic character of his thinking.This leads to apparent inconsistencies which, in reality, are simply the deepening of his thought, its gathering momentum, as Eckhart's mind penetrates further into the realities he is exploring.
 
Oliver Davies continues with a fine analysis:
 
Thus the original starting point for his ontology was the view that we possess Being whereas God is Being. From this, as we have seen, he progressed to the view that only God truly exists, and the final stage is reached when Eckhart defines God as puritas essendi, the 'purity' or 'essence' of Being. If God is the cause of Being, Eckhart argues, then he cannot be Being itself; rather he must transcend Being. And so the true nature of God finally becomes intelligere ('to think', 'to know', or 'to understand'), for understanding or knowledge, with the unity that this implies, is the ultimate primacy.The nature of God then for Eckhart is rationality in the sense of self-understanding and self-knowing...
 
His analysis then becomes an explanation:
 
 But what of man, made in God's image? If the nature of God is rationality, then rationality, too, is our own essential nature, since we were created in his image. And this is what Eckhart believes. Our rational nature is not only God-given; it is an immediate reflection of the Divine Nature itself. It participates mysteriously and essentially in the self-reflexive activity of the Godhead. Of course, when Eckhart speaks of 'intellect', he does not mean that faculty which allows us to work out sums or read difficult books; he means rather our own self-reflexive nature as conscious beings, our capacity to understand, to be aware: consciousness itself.
 
Oliver Davies takes us further into Eckhart's system:
 
The root, or source, of that consciousness Eckhart calls the 'ground of the soul', and it is to that innermost space that we must retreat from the world and its images. There human consciousness transcends itself and participates directly in the activity of the Divine Intellect, a unitive process which Eckhart calls the 'the birth of God in the soul'. This potentiality for self-transcendence and union with the Divine Mind which resides within human consciousness Eckhart calls the 'spark of the soul', and it becomes the point of orientation for the spiritual journey which is both a journey within, into our innermost essence, and a journey into the Other, who is God.The manner of this journey in terms of our daily living is 'detachment'. By this Eckhart means a self-freeing from all that is created, not only from the appetites which bind us to created things, but also from the images of created things, as we approach the point of our own self-transcendence where the world, our created and temporal selves fall away to reveal our own bare essence, united to and unified with the Divine essence to the point of its virtual extinction.
 
Oliver Davies hints at the difficulties such a system might have created: "While Eckhart's belief in the immediacy of our union with God is one of his most attractive features as a mystical theologian, the immense weight which he lays upon the absorption of the self into God in the unitive experience was one major reason for the difficulties he experienced with the Church authorities, Christian orthodoxy requiring that a distinction always be preserved between the Creator and the created, even within the context of mystical union".

When I first read this sleep-dispelling explanation, I could only nod at my reflection in the dark window pane but as dawn broke, I began very gadually to be able to see through the glass, albeit darkly! This synopsis is helping me to draw a circle of understanding with the two points of paradox of Eckhart's compass.
 
With my love in Our Lord,
William
 

 COMMENT from Donald     

Excerpt from: http://www.reviewsinculture.com/index.php

The Meaning of Christ and the Meaning of Hegel: Slavoj Žižek and John Milbank’s (A)symmetrical Response to Capitalist Nihilism
by MITCHELL M. HARRIS
 November 15, 2011

... John Milbank’s response to Žižek, “The Double Glory, or Paradox Versus Dialectics: On Not Quite Agreeing with Slavoj Žižek,” directly addresses what he determines to be one of the key components (and flaws) of Žižek’s materialist theology. “My case is that there is a different, latent Žižek,” he argues, “a Žižek who does not see Chesterton as sub-Hegel, but Hegel as sub-Chesterton. A Žižek therefore who has remained with paradox, or rather moved back into paradox from dialectic” (113). Such a Žižek, he claims, would be “able fully to endorse a transcendent God” (113). In order to make this case, however, Milbank necessarily must reject the metanarrative that Žižek embraces regarding the inevitable and undeniable movement of Christianity from Orthodoxy to Catholicism to (ultimately) Protestantism. In rejecting this metanarrative, Milbank realizes the possibility of another modernity that would “persist with the alternative dynamism of paradox and not pass over into the hypocritical sterility of dialectics” (116). ...

. . . For example, at one point, Milbank suggests that Kierkegaard, like Meister Eckhart and G. K. Chesterton (the theologians Žižek most frequently cites in the first chapter), was “radically orthodox” in that he tended to highlight the “aporetic features” of the overall logic of Christian belief “and come to terms with” those features “by suggesting that this overall logic is a paradoxical logic” (177). While the line of reasoning is intelligible in its own right, there can be no doubt that comparing Kierkegaard to Eckhart and Chesterton would give pause even to some of the most conservative theologians and philosophers who, like Milbank, would openly reject altogether Žižek’s metanarrative that sees Hegel as the telos of the Orthodox-Catholic-Protestant trajectory. In short, it is hard to believe that Kierkegaard finds equal company amongst Eckhart and Chesterton. Moreover, Milbank’s reading of Eckhart pushes Western Catholicism to its farthest ends. Yes, one can claim that in Eckhart one finds something that is characteristically Thomistic in nature, but the consistent apologies Milbank must make in aligning Eckhart with Aquinas seems to reveal a special sort of pleading that draws attention to itself.
Despite these criticisms of Milbank’s efforts to call Žižek back to the land of paradox, it is undeniable that Milbank probes, challenges, and provokes Žižek’s “materialist theology” in ways that have not been accomplished before. This is to say that in Milbank, Žižek has clearly met his intellectual match. Nowhere is this more discernable than in Žižek’s response to Milbank, “Dialectical Clarity Versus the Misty Conceit of Paradox.” Here one must note the asymmetry of the collection: Žižek is given the benefit of the last word. And one is tempted to suggest that the asymmetry is unfair. Žižek is given ample opportunity to rebut Milbank, but, here, the asymmetry breaks down. Despite the opportunity for rebuttal, we realize that Žižek is merely shadowboxing, which, in a way, proves Davis’s point that the Žižek/Milbank debate might just be the only debate truly capable of moving beyond the deadlock that prevents the discursive intercourse of rationalism and fideism (7). For after Žižek outlines his points of rebuttal, he quickly leaves them behind, turning instead to a matter “more dark and awful,” quoting Chesterton. Here, Žižek reveals that his philosophical and theological opponent(s) is not Milbank, but rather figures like Jacques Derrida, Emmanuel Levinas, John Caputo, and Gianni Vattimo. Perhaps no statement is more telling of this true opposition than one he makes while discussing Caputo’s On Religion. “Caputo professes his love for Kierkegaard—but where here,” he asks, “is the central insight of Kierkegaard’s Philosophical Fragments, his insistence on the central paradox of Christianity: eternity is accessible only through time, through the belief in Christ’s Incarnation as a temporal event?” (258; my emphasis). ...
QUOTE
If you pray ONE 'Holy Mary' in the true spirit,
you may say a hundred Psalters to little avail.
Meister Eckhart - remember from Browse
  

Sunday 29 July 2012

The multiplication of the loaves. Homily: Fr. Raymond




Holy Gospel of Jesus Christ of Saint John 6:1-15.
 
The multiplication of the loaves. 


----- Forwarded Message -----
From: Raymond - - -
Sent: Sunday, 29 July 2012  
Subject: 

Sun 17 b
When Jesus came to reveal himself to his chosen people he knew that he had to do much more than just perform miracles for them.  The Jews were the people of the Word of God, people of the Book, the people who were the guardians of Gods revelation to the world.  He had to prove to them his links with their sacred traditions. He had to prove to them that he was the one who was spoken of so often in their Scriptures;  He had to prove that he was the very one they had been looking for and longing for for so many centuries.  It would take more than miracles to do that.  We can understand this if we recall St Paul's warning that if even an angel of God were to preach a doctrine different to his he must be ignored.  So the Jews knew instinctively that the Messiah would be confirm by searching their holy books.

Jesus himself says this explicitly in his conversation with the two disciples he met on their way to Emmaus after his resurrection. We read that he explained to them all that was written about himself in the Books of Moses and the Prophets.  Today’s Gospel gives us a typical example of this linking between the events of the Old Testament and the words and deeds of Jesus in the New.

In the Old Testament reading we hear of the prophet Elijah multiplying 20 loaves to feed 100 people whereas in the Gospel we read of Jesus working a similar, but much greater miracle by multiplying 5 loaves to feed five thousand people.

Likewise in the Old Testament we read of the same prophet raising the dead by restoring to a widow her dead son whereas in the Gospels we read of Jesus likewise restoring a dead son to his widowed mother.  But again the miracle of Jesus is so much more powerful because it is accomplished by a mere word and in an instant, whereas Elijah has to go through a great performance of laying himself seven times on the boy’s body, face to face, mouth to mouth.

Again we have the story of the innocent Susannah being saved from death by the prophet Daniel because she was so innocent, whereas, in the Gospels we have the woman who really was caught in adultery, being saved by Jesus even though she was so guilty.  “Does no one condemn thee? Then neither do I”.  Go and sin no more.” 

Finally we must note that both today’s old testament reading and the new testament one are both foreshadowings of the new bread of life that would be shared not only by hundreds or even by thousands but by countless millions from then on to the end of time: The Eucharist.

Poem: Soteriologised and Soteriologising. Fr. Edward OP




Venus in Crescent  Moon

----- Forwarded Message -----
From: edward ...
To: Donald ....
Sent: Saturday, 28 July 2012, 14:48
Subject: Some more lines
Dear Father Donald, Here are some more lines. Perhaps you could give a copy t o Heather.
 Blessings from
fr Edward O.P.
Soteriologised and Soteriologising
The generalised scope of human life
is glorious and unwavering.
It is resumed in a dynamic godlikeness
in which the model's the human life
of the Incarnated Word,
providing the deifying substance throughout,
ending with an ascension into glory.
So with the bodies of Enoch [v. Gn 5,24, Sirach 44,16, Jude 1,14-15] and Elias,
whose lives like those of Jesus and Mary
ended with their Ascensions.
Of Enoch, little is known, except his justice.
Elias is given a sainted status,
especially by the Carmelites.
Called to view the passage of God at Horeb
he confronted him , after the passage
of storm, earthquake and fire.
So was his full scope of spiritualisation
made present in his being,
a rising theme starting at Carmel,
sharpened at Horeb, where,
from a cave he became aware of God
in the whispering of a gentle breeze.
The life of Elias bridged the gap
between heaven and earth;
Moses  was a designated leader and legislator.
When at Tabor they appeared in converse with the Son
who was Word and son of Mary,
Elias had been assumed
in what seemed a fiery chariot,
but Moses not.
Here Christ was the great disposer
soteriologised and soteriologising in himself.
Mary's Assumption is spread out
in scale and quality by these precedents.
No narrow experience her's but comprehending
all humanity.
How could she be Queen of Heaven without a body
which assures a true transcendence also in depth,
a body never to be lost but used?
How else  could religion be incarnational
not only in its ultimate ending
but in its beginnings as foundational,
as stepwise with great leaps?
Elias's  rise was through great labours
but Mary's easeful rise was from those initial steps
of Immaculate Conceiving and Assumption.
He still displays signs of his origin
in his complaints that he was alone,
the final faithful prophet.
Mary would not complain
of her aloneness:
she would share it at her Visitation;
share it at her wordless Cross vigil;
no comment offered but lasting through
rhe last breath-drawing
of her Son:
his consummation for mankind.
Michelangelo's pietà
with its virginal calmness:
deepest love lasting through physical death;
virginal, god-like compassion which we,
forgetful of the context, expect of her,
as we count on her sustaining prayer
at the death-hour of us each!
The Assumption of Mary passes
from completion to completion,
penetrative and comprehensive,
takes us already to the passing limits
in the death of her Son.
The maximum divine achieving
in the triumph of the
mothering of Zion's daughter,
vigorously penetrative of all human hearts;
our foyer-hearth
empowered by her Son
who is the eternal God !
Stykkishólmur
Iceland
27 July 2012 

Saturday 28 July 2012

COMMENT Meister Eckhart 'paradox style'

Chesterton is full of puzzlement of the paradoxes of Christianity.
This Reading raises up the glorious encounter with Eckhart's paradoxes. It is an immense pasture waiting for harvesting.
There are several translations but fortunately the editing of this Reading seems the clearest.

Biographical Sketch 

Meister Eckhart ‘Divine Comfort’


    
A Word in Season, Readings for the Liturgy of the Hours,
Augustine Press 1999


Meister Eckhart (c.1260-c.1327), the Dominican master of theology, used daring paradox to make people aware of the limitations of the human mind, and thus receptive to a higher kind of knowledge without sense impressions, images, or ideas. Though misunderstanding resulted in his dying under a cloud, Eckhart's reputation was saved by Tauler and Suso. Scholarly opinion now vindicates his orthodoxy, and Pope John Paul II has quoted him approvingly. His mystical insights appeal to members of other faiths. Eckhart acquired his mystical knowledge while living a busy, practical life during a period of unrest and violence: he can speak to our age.


Google; paradoxes of Meister About 34.200.000 results.

www.eckhartsociety.org/.../meister-eckhart-and-prayer-setting-scene
In one of his German sermons we hear Meister Eckhart telling his listeners: If .....heretical, not always realising that they were abstracting halves of paradoxes.
Excerpt (from Attachment)
The Meister Eckhart portal of the Erfurt Church OP

    Now, this will not be the last time today that we will be coming across this feature of Eckhart’s thinking, the fact that it is full of paradox, but I’m mentioning it now because it’s woven through his thought, woven through his language. His language is full of paradox, it is (to use the jargon) ‘dialectical’. It is this that bewildered the inquisitors who tried him at the end of his life. They abstracted statements from his writings, statements which on their own sounded heretical, not always realising that they were abstracting halves of paradoxes. And, for precisely the same reason, modem readers get bewildered by some of the things they read in Eckhart’s sermons. All the time we read Eckhart we have to be on the watch for what he’s really setting out to convey – for the meaning behind the seemingly conflicting meanings, for the meaning generated through the tension between what is said and what is unsaid (Ibid., p. 12).
    I said that I would try to clarify one thing which can on first acquaintance seem very strange to us – ‘Eckhart’s own special way of putting over ideas to people’.
You may feel that my clarification has only deepened your bewilderment, but as the day goes on I hope the bewilderment will steadily dwindle.