About Louis Martin Zdunich

Born in Joliet, Illinois in 1946, the eighth surviving child of devout Croatian-Catholic immigrant parents and the beneficiary of twelve years of Catholic education, Louis Zdunich was also a founding member of the German (language) Club at Joliet Catholic High, from which he graduated in 1964. At that academy he was active as well in music, journalism and student government: forming for him a gratefully-remembered and promising early youth, including a year-and-a-half of college, which would culminate in two tours of duty in Vietnam. But it was upon his return from that War that Zdunich first became aware of disturbing changes in the "land that I love": modifications as if from without which he took with the utmost seriousness, no longer being the immature young man who had left San Francisco for Vietnam some eighteen months before. Branded as a reactionary by some, a rebel by others, in his dissatisfaction with the way of life around him, he entered religion for a short time, in a Catholic contemplative Order: this partially to make good a promise to God made during a desperate Vietnam fire-fight. But he found that the same spirit of tumult, of worldliness, of ultra-radical persuasions that he had found in society at large had entered there as well: indeed as if with a Voltairean vengeance of centuries against the profound peace and tranquility once found in these retreats. So that a "return to the world", and subsequent marriage in 1972, found this embattled soul—through construction, mining, veteran advocacy and employment-counseling work, and the gradual completion of an Economics degree and considerable graduate study—becoming a writer, philosopher and finally a political candidate. He and his wife Joann have three children.

As might be gathered, a pivotal determinant in Louis’s life has been a spiritual life under the influence of a holistic Catholicism such as was passed down to him by his parents, Louis and Mary Zdunich. An heirloom untarnished by a strange American separation of life into hermetical compartments: most notably a “separation of Church and State” whose innocent-sounding title hardly does justice to the deep fissures this policy paradigm effects in the intimate recesses of the human heart and mind. While an inseparable counterpart to Zdunich’s homely-but-indomitable Faith would not surprisingly be an incessant struggle in its observation: in a USA in which a watered-down, casual Catholicism has always found Old Country devotedness a subject of sardonic observations and humorous repartee. Amid which discouragements it seemed as if his desire to be good and devout was the most uphill battle of all, far surpassing anything experienced in Vietnam. Yet a return from the War, and the influence of a pious Italian-American Catholic layman in his hometown, would propel him on a spiritual journey in the course of which he would leave behind him his youthful compromises, and unavoidably experience many a personal parting-of-the-ways as well. A fork in the road in a land in which spiritual journeys of any depth or duration are regularly classed as psycho-pathological, and in which one’s future, one’s character is held to be pre-determined by childhood events and circumstances. This according to the fatalistic determinisms of modern psychology: any attempt toward the escape from which is invariably held to be some form of delusion or “denial”, in a gallingly passive take on life which Louis vehemently rejects. An abject surrender of human agency, of free will, one seamlessly joined here to the noted trivialization of matters-of-Faith: among Catholics even to a denial of the practical efficacy of Confessional absolution and other Sacramental graces. Heavenly boons meant to gradually work a complete transformation in the human personality, manner and way-of-life. But only one confessional manifestation of a gigantic practical and spiritual void he finds residing at this nation’s very heart, among those of every nationality or denomination. Robbing his beloved America of a greatness rightfully its own: that which was called forth with such matchless fervor by John Fitzgerald Kennedy, his call being greeted with such volcanic enthusiasm by the American people.

Zdunich's lifelong interest in economic, organizational and social-justice related issues started as if by second-nature, in early childhood, during many hours of listening spellbound—as the very young are indeed often remarkably able to do—to his father, also named Louis, speaking in either Croatian or English about such matters. The elder Zdunich had long been involved locally in the original founding of the CIO labor movement and had for that purpose been intensely schooled in the teachings of men like Samuel Gompers as well as in the encyclicals of the "labor popes" Leo XIII and Pius XI. Hardly an adherent of the surrounding success ethic American Catholicism, nor to a sports-fanatic levity-of-mind, Louis Sr. put his Faith vigorously into his many heartfelt loyalties and good deeds, holding in rightful horror a standard American Christianity of mere Sunday-morning formalities. From out of which self-giving spirit he likewise sponsored several young Croatian immigrants, and encouraged and assisted many others during their first years in the United States. In this and other ways the Zdunich household became a center of warm hospitality as well as an intelligent and compassionate meeting-ground for minds and hearts. With a constant coming and going of Croat and other visitors, and the putting forth of many-an eloquent idea. With faces alight with candidness, humanity, and often as well with painful experiences and memories. This was no smiley-face-button world, but rather one of profound wisdom, love, joy and compassion: a cultivar which would find strong resonance, during the bulk of Louis’s high school training, in the candidacy and brief presidency of John Kennedy. These milestones being among chief formative influences which etched themselves deeply on Louis’ mind, carving his character to a different contour from the perpetually-“cool”, sports-obsessed “all American boy”. That modern paragon with a promising mind untapped, with his loves hijacked into trivial realms. Fellow Americans found to often, in bitter disappointment, dwelling in a universe apart from bracingly-alive men and women who came and went at the family home. Real people who shared openly and generously with a thoughtless youngster their marvelous insights on life: a lad, Louis, who would need many hard knocks before these patient lessons would bear fruit in his mind and soul. People who had seen vividly and first hand the horrors of World War II and the subsequent, incredibly-brutal communist takeover in a little known or understood part of the world.

Hence due to these and other such unique influences by the time Louis had returned from his service-with-distinction in Vietnam, being attached, in 1967-8, to the "first of the ninth" reconnaissance squadron of the First Air Cavalry Division, he was exceptionally endowed with a rich background of acquaintanceships and experiences: a legacy ready, given the proper catalyst, to mature spiritually into a rich inner wine. While also having become, again, as if by second nature, an experienced observer of the human scene, in matters socioeconomic and political and in many other ways as well.

Proud as he is of his military service, since that war Louis (pronounced Louie as in French), like many others, has also uncovered disturbing things about American policy, both domestic and foreign: flaws however quite well to be expected from a worldview in which profundity of thought and feeling are in many ways avoided as if they were a mental or moral disease. One in which the deepest loyalties too often tend to be those out on the gridiron, or otherwise “out with the boys”; a world whose deepest aspirations tend to end with high school. A world in which women are decidedly second-class citizens: vaunted new freedoms notwithstanding. A milieu fruitful in a foreign and domestic policy vitiated even so far as its ultimate motivations are concerned. Such first realizations having however haphazardly coalesced amid a whirlwind of bewildering pressures and other influences: as for instance the ironic mixture of contempt and condescension which all-too-typically greeted the returning veterans of the much-controverted conflict. The reasoned and humane approach of men such as the elder Zdunich having fallen into a strange and inexplicable disfavor since well-remembered earlier days. Veterans indeed finding themselves in the midst of another sort of insurgence: this time within American society itself. One that would ultimately broaden into “liberal” and “conservative” elements equally destructive to the national good. Hence was the vet given little chance to settle back gradually and peacefully into civilian life, nor were inevitable war-inflicted inner wounds allowed a favorable atmosphere in which to heal. Coming home to a nation in a profound state of disequilibrium in which crack-pots, pseudo-intellectuals and substance-abusers reigned. A revolution which is only today beginning to show forth its true character, one seemingly intent on nothing less than a complete overthrow of Western Civilization: as if from all sides.

Religion has of course been a big victim in all of this: the Church here in the U.S. finding itself defiled with major, long-standing clerical scandals, these finally having come to long-overdue light. Even as this abominable contagion seems to have spread to Europe and Latin America in parallel scandals: these arriving on the very coattails of a veritable Vatican-II Americanization of the Church Universal. The socioeconomic realm, meantime, despite many-a flowery "love and forgiveness" oriented pulpit phrase, having likewise fallen into a grave state of clerical instruction-related neglect on these shores. While the bizarre overthrow of many-a Catholic tradition and moral milestone cannot be too much surprised at, given for one thing a background in the American Church of timidity before the ever-grim if outwardly-jocular forces of a colonially-developed radical Calvinist Protestantism. A creed which is really only a varnished-over form of Judaism: a less-than-candid identity like so many other overwhelming elements here in a “religion of America” USA. But as intimated above Zdunich's two prolonged stays in Europe would in other respects confront him with basically the same subtle but relentless overthrow of legitimate forms: if sometimes with different things amiss on one side of the ocean as compared to the other. This author and leader having attended university at Maynooth in Ireland during one of these sojourns in Europe: a school to which, studying under such brilliant masters as Father Gabriel Bowe, he is indebted for his first organized exposition of Catholic social and political teaching. While both in the U.S. and Europe others who put themselves forward as champions of solid principles and tradition, whether in religion, economics or law, too often tended rather toward a resurgent rigid negativity, following close on the heels of the noted libertine chaos: both tendencies being equally revulsive to the truly-moral, thinking mind. So that in confrontations with such notional elements, in Zdunich we are speaking of a student not only of the economic, organizational and development scenes but of many others as well: these savored over a period that stretches into the misty reaches of early childhood. In ruminations, furthermore, which Louis regards as the very wellspring of mental health: whose opposing pathologies he finds to be caused by mental misuse or under-use rather than so much by over-exertion. Having thus gladly been formed by more than the usual influences of those who have pursued such fields.

In the process of resolutely facing these and other realities of our times Louis has attained to that conceptual “pearl of great price”, the unique human ability to put things together into an integral whole: that very functionality which Louis holds to be both carelessly and systematically hijacked by the American media and educational system alike. A putting-things-together in today’s bewildering circumstances for which he regards himself in fact to be a sort of pattern: having traversed ever kind of mine field, pock-marked with moral punji-pits of every description, such as are likely to be met by his fellow American, indeed by his fellow man, today. A personal enrichment, entirely mediated by the grace of God, that has been further developed through undergraduate and graduate study of Economics and Urban and Regional Development, and the continued independent pursuit of these and other scholarly fields. Such a "facing up" involving an ongoing regimen of challenges and difficulties, and under the dictatorial George Bush a generous laying of stumblingblocks: this latter antagonist toward the national soul having perfectly captured that “cool” mystique which propels the American male in particular to every senseless policy advocacy. Behind which banner—with historical antecedents in every aggressive-warfare machine in human history—the same “good ole boy” of any color or nationality will gladly march to their doom. Zdunich’s struggle for a constructive, adult, positive policy world taking place as well in a unique American-capitalist society and academia which over the past decades has had progressively fewer well-remunerated or well-thought-of places for those who do the sort of independent mind-and-soul searching Louis learned so well under a father's sway. The son being, for one, no more a Deweyite "learning together" group-think enthusiast than was his father: nor the locker-room stunt-man Bush would seem somehow, despite lack-luster athletic achievements, to portray. Zdunich having even faced a kind of shipwreck, in various guises, rather than bow to an increasingly-coercive, behavior-modifying and indeed behavioral/experimental—if oddly-jocular—social and intellectual milieu. One in which he has all along sensed that far-graver things were involved than were suggested by the popular dope-taking, partying and general hilarity that met the eye, and toward which he was constantly urged. There being at stake for one the very survival of the human person: which must by nature possess a robustly free and individual character, one bursting with its own unique array of complexities.

But as suggested, Zdunich has found the minefield of forced-trivialities of the USA today to have been an unrivaled school of realism and strength, his frustrations in the reckoning with which has formed him into a unique spokesman for the downtrodden, the defeated, whether at home or abroad. That which according to Catholic social doctrine is the noblest task of leadership and the intelligencia. While it is from out of this very same frail human raw material, that contingency which by the same token readily adapts itself to community needs and to other higher purposes: it is from out of this ironically-rich reservoir that there will be finally realized that "new generation of Americans" spoken of by John Kennedy, this according to that Pauline principle, “my strength is made perfect in my infirmity”. That which is in fact the central organizational principle of the human race: mutually administering to one another’s needs, in so doing standing up indomitably and in all ages to tyrants of every kind. That greatest of presidents having been cruelly cut down before he, assisted by his later-also-slain brother Robert, could deliver their final blows to essentially the same hydra—of tentacles economic, organizational and political—identified and confronted in Zdunich's writings. Wherein is found as well a dependable blueprint toward its defeat, and toward the reconstruction of an economically sound and truly just and good society and way of doing business.

As might be expected, Louis, in both his writings and on the campaign trail, takes a unique approach: discarding for one the dissecting, laboratory-like methodology taken in the schools, on the one hand, and the special-interest-rewarding political world with which it goes so uncannily-well, like a hand in a glove, on the other. Rather offering to his readers, supporters and collaborators a template of political and organizational coherence in his championing of distributism: that organizational-philosophy par excellence which holds that the smallest practicable unit should be employed toward the accomplishment of any political, productive or organizational activity. Thus initially concentrating on small- and intermediate-sized and -purviewed wholes, the task of successively higher levels of authority is in many ways expeditive and coordinative rather than preemptive and command-oriented in character. Amounting to a result-oriented model which largely defined the constructive world of mature men and women—workers, teachers, businessmen and politicians—in which Louis had been formed. In his much-loved, largely European-Catholic-formed native environment of Joliet in northern Illinois—the "city of steeples"—as well as of unequaled industrial entrepreneurship—of the 50s and early 60s. The realization being implicit in the semi-distributive approach of the times that the most vital inspirations of policy, process and product design alike find their source in the individual human person: whose most congenial setting is in turn the personalized micro level. While much of the uniquely-spirited, collaborative, distributive approach of the Joliet of those times was no doubt spiritually inherited from its French discoverer, Louis Joliet, as well as from his contemporary associates. A spirit which once flowered in a special way under the "Victory Light" at the old Joliet Catholic High. And one which Louis has claimed for his own.

A fundamental theme running through all of Zdunich's writings is also extremely simple, yet like distributism itself its very simplicity is fruitful in innumerable subsidiary implications both practical and theoretical. As is indeed the case with all truth. This conceptual richness in fact accounts for Zdunich’s hopes of pioneering a whole new realm of study, as well as a new political/organizational initiative. Stated simply, his claim is that before any serious progress can be made in government or the economy—whether nationally or internationally—there must first be re-established both property and money according to their perennial and only-adequate functions and definitions. Mainstays re-grounded in particular in their age-old understanding as being both private and social in character. Indeed Louis finds that much of the little-adverted-to purpose of the above-noted long-running “good ole boy” moral and intellectual trivialization is to obscure the path to these benchmarks of sovereign greatness and integrity, to keep the USA morally and economically divided, frustrated, less-than-great: all the while stirring slogans abound. That deflecting function which con-artistry of every kind has served since Cain first uttered the disingenuous “am I my brother’s keeper”? Money and property being designed to serve the common good of all elements of society, rich and poor, in an inseparable organic association with one’s personal salvation and that of one’s family, neighborhood, culture and/or nationality. Such an age-old, fully-adequate view of political-economy—anchored in the bedrock of fundamentals—being neither socialism nor laissez-faire capitalism, but rather a system total distinct from each. While furthermore the solid and adequate grounding of society on these two elements—correctly-construed money and property—is so critical that to the degree of its absence the whole core of sovereign legitimacy is substantially undermined. Even as such an affirmation, such an agenda—although a tall order by anyone's standards—involving as it does a reconstitution-in-place of two of the most basic things upon which commonwealths have been build from time immemorial—is held by Zdunich to be both realistic and compelling. A restoration regarded as singularly achievable under modern means, this in uniquely-orderly and above-board ways.

Furthermore, these two rudimentary elements of civil society—property and money—are closely correlated with one another: so that without such a critical change money must continue in ever-greater measure to exert the socially-disintegrative impact that property—and property-less-ness—have come to epitomize today. Both having for one thing come to be speculated without regard to the good of the human whole. This evil in turn being founded on the prevalent idea that wealth is entirely expressible in dollar bills and other purely-financial assets. And in myriad derivative, telescoping projections thereof: instruments feverishly traded and manipulated in the obscure-but-wildly-lucrative counting-houses of arbitrage. The whole entailing a many-sided, often day-trading, and otherwise short-term-extractive profit process in which real wealth is ultimately entirely destroyed. True riches and prosperity are in fact much more complex, substantive realities than any speculative arbitration could possibly afford: being found rather in persons, places and things rather than in their mere symbolic financial representation or manipulation. These instruments rather requiring—indeed both for the survival of money itself and for that of prosperity properly-so-called—rigorous limitations in scope. Solid realities, and all their attendant blessings, now being rapidly lost, in some ways at an exponential rate. This in exchange for lesser and lesser amounts of what is fast becoming a kind of “monopoly-game” medium-of-exchange. So that for one thing land and real property—among the material fountainhead of earthly sustenance—are being demoted to the level of mere rapidly-negotiable “movables”—as dramatically symbolized in the latest high-court “eminent domain” decision—and this to the profit of a rapidly-dwindling few non-human geo-corporations. A barrel-head trading in which good, solid and wealth-multiplying realities are made artificially responsive to the whims and vagaries of day-traders, “portfolio-management companies” and other third and thirtieth parties of all descriptions. These power-plays of the long-time or momentarily mighty, this all-inclusive “finance”, becoming in turn and in practical terms a “pound of flesh” levied disproportionately upon the poorest-of-the-poor worldwide. They whom societies and economies are by contrast most meant to serve, “towel and washbasin in hand”. And this for the stable good of rich and poor alike. Largely obscure and unaccountable exactions which must necessarily bring with them the gravest of personal, social and political consequences both at home and abroad. As in our present ongoing and incipient wars, these undertaken essentially in support of this oppressive, ultra-regressive, responsibility-shirking world-system. Transparently-aggressive wars undertaken at the expense of the blood our sons and daughters. This usurious speculation in land and money being a root sickness of recent centuries that is essentially condemned in Holy Scripture and two thousand years of Catholic social teaching alike. A malady which, as few are aware, John Kennedy began to address only weeks before he was cut down. A national and international sickness—of both property and money—which wreaks havoc on realms moral, spiritual and psychological as well. Many of which consequences and ramifications are investigated profoundly and extensively both in this website and in Zdunich's several publications to date.

Finally, although Zdunich considers these maladies of the present system to be largely economic/organizational in nature, yet he also recognizes certain spiritual sicknesses which are steadily eating away at the national life. One of these being a steady advancement of the occult: with ramifications which affect every aspect of our existence. Thus for instance the secretive manner in which things are done in Washington, from the “rider”-ridden Congressional agenda to the ultra-cryptic tribunals which deal in the dark with sovereign national issues of “security” and terrorism: an utter lack of democratic forthrightness which seems to suggest a Satanic mind gathering disparate fibers into a correlated whole. A black world contributed-to immensely as well by something so seemingly unrelated as the before-and-after-school TV, in which the most diabolical scenes and sentiments are played out on a regular basis. A widening black hole in all areas of the national existence, one which easily morphs a state of national shock into one of profound, if stifled, despair. A universal condition which Karl Marx anticipated in morbid, macabre terms in his poetry, and which clings inseparably to modern ultra-centralized, mystery-bound, monolithic forms. That part of the nineteenth-century diabolist’s writings which is seldom read, or is regarded as some sort of odd recreational distraction from his more serious works. While Zdunich also points out the many points of convergence between the collectivist ideas of the nineteenth-century thinker and the innate organizational collectivism of capitalism: falsely thought to be polar-opposites of one another. Showing as he does throughout his writings an intimately-collaborative fiber running throughout the two modern mega-systems. This both in terms of their end results for society and in many points of operational, financial, and scale-related identity.

In clear illustration of the increasingly occult, preternatural characteristics of today’s global system Zdunich likewise identifies a certain unmistakable tumult as being one of its salient features. That unrest which ever marks out most clearly the footprints of the Fiend in human affairs, one today disguised in noted disarming, ever-jocular “good ole boy” garb, characterized by a veiled contempt for the sublime or sacred. A maelstrom considered in detail in writings to be found on this site, this much-marketed imposture involving a radical lack of that multi-institutional, civic/religious Catholic Pax Romanorum of the Savior: “My peace I leave you, my peace I give to you; not as the world gives do I give to you”. At the same time as there has steadily developed over the past few decades a dramatic upswing in actual Satanic, occultist activities: these directly or indirectly advanced even in grade schools and colleges, and as suggested above in blatant and defiant form on the before-and-after-school media. A Satanism which in various forms constitutes a recognized, tax-exempt religion before not a few state courts and legislatures: even though it is a belief system whose explicit aim is the breaking of all the Commandments, those injunctions against murder, theft, and in favor of simple civility, upon which our laws are entirely based. A moral assault most especially aimed at the young, with a veritable apotheosis of homosexuality taking place by way of a whole range of Satanically-influenced youth-formative public institutions. Thus can Bush’s presidency—and Kerry’s candidacy—both having been members of the diabolically-occult “Skull and Crossbones” when they were in college—thus can these be seen as an especially significant manifestation—a new threshold of power—for this universal occult movement of our times.

Zdunich’s answer to this sweeping affront to Christianity and all sincere religion is to re-proclaim the social reign of Our Lord Jesus Christ, that upon which authentic Western law and custom must always be based. That which indeed reaffirms and brings-to-fruition the very best in Eastern legal and political philosophy as well: from which indeed much of that of the West was borrowed, even before the Christian era. A reiteration which it is ever proper for lay leaders to annunciate: especially when those of religion have failed so miserably in that regard. This dereliction of clerical responsibility being a phenomenon seen previously in history in the pages of the Book of Machabees: in a wholesale Old Testament abandonment of the priestly mandate, for which a whole family of laymen “took up the slack” manfully. A failure such as is being witnessed once again aboard the Bark of St. Peter, that successor-ship of the Temple of old, as well as among the Catholic episcopate. So that for the civic/spiritual reclamation of the United States what Louis undertakes to publish and promote is a consecration of this Land to the two immaculately-pure Hearts of Jesus and Mary. Starting in the privacy of individual lives and families, and culminating in formal, processional and declaratory embodiments ceremonially participated by all major institutions including the military. Just as was the case in the time of Josias, during the Old Testament era, a multi-level dedication such as once likewise graced the sanctuary of Fatima in Portugal. These two Hearts—the purest and most perfect embodiments of humanity—being the super-sufficient challengers, the ever-victorious champions against the cruel, heartless present-day satanic hegemony. After which these two ultimate founders of our good Civilization, being thus invoked, will confront Hell and its minions, and cast Satan back into those nether regions where he belongs. In a sequence seen throughout history, whenever the people of God were willing to place their trust in Him. The struggle we face today being most accurately and essentially fixed in just such terms: as a war between Heaven and Hell. As indeed our fiendish opponents, both human and angelic, are quite ready to admit, if not always openly: in their boasting, arrogant presumption of an easy victory.

But the prize shall be stolen from their teeth. After which Zdunich calls for the actual re-naming of this country, after so signal a reclamation. The new name which he suggests being "The Refuge", with its full form being: "The Refuge of Christendom". So that the United States would thus be taking to itself a final and providential identity: rather than continuing to more-or-less usurp a title, America, that belongs more properly to a whole Hemisphere. By such means however boldly claiming a far-greater honor: perhaps even that role of "the land of the eagles" spoken of in prophesy, wherein both the Church and free human institutions will at the end find genuine security.

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