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Today your humble blogger will continue with the subject matter that we raised in yesterday’s post titled Mrs. Fisher, Mr. Shea And ZombieChurch (see here). If you recall, in that post we identified, using our understanding of OBJECTIVE REALITY provided by the LEX ARMATICUS, an ecclesiastical “structure” that subsists in the post conciliar church that we labeled: ZombieChurch™.
In today’s post, your humble blogger will take a stab at establishing an “etymology” for this term. Furthermore, using the versitility that the LEX ARMATICUS provides for interdisciplinary analysis, your humble blogger will extend the concept of a ZOMBIE, i.e. ZOMBIFICATION to examine the case for our HYPOTHESIS of the ZOMBIFICATION of the post-conciler church.
So let’s get cracking.
A casual review of the Conservapedia entry (see here) for ZOMBIE yields us the following explanation:
The fictional creatures known as Zombies are the reanimated corpses of dead persons.
Next, with respect to the etymology of the word ZOMBIE we can provide the following:
The phrase originates with the Voodoo religion of the Caribbean, where it is alleged, due to the historically high mortalities among living slave laborers, zombies were procured to work on plantations. In fact these zombies may actually have been living abductees; an extract of toxins from the puffer fish is believed to have been used in their preparation, rendering them tractable, speechless and impervious to sensations such as pain and fatigue.
Furthermore, on the site of a “competitor” of Conservapedia, the following is written:
Seabrooke cited Article 246 of the Haitian criminal code which was passed in 1864, asserting that it was an official recognition of zombies.
Also shall be qualified as attempted murder the employment which may be made by any person of substances which, without causing actual death, produce a lethargic coma more or less prolonged. If, after the administering of such substances, the person has been buried, the act shall be considered murder no matter what result follows.
So at this point dear reader, let’s review. We see that ZOMBIES are not just fictional creatures. On a very general level, what we are dealing with is a “category for human beings” who somehow underwent a process of ZOMBIFICATION through coming into contact with, or through an “application” of a foreign substance which makes these people impervious to sensation.
In terms of the LEX ARMATICUS, in this category of human beings are those who are not able to identify material “things” with their senses (touch, sight, feel, smell, taste), i.e. not able to identify the Visibilium Omnium. Therefore, and by logical extension, this same category of people would not be able to likewise identify all the non-material processes that regulate the visibilium omnium (e.g. the laws of physics – classical mechanics and quantum mechanics, laws of mathematics, rules of logic, etc.)
In other words, what we are dealing with are beings who have been reanimated, (un-dead) but have not regained full capacity over their cognitive processes.
Which leads to the next question, namely: how does one become ZOMBIFIED?
The answer appears to be in one of two ways. First by coming into contact with, or through an “administration” of some form of foreign substance, such as an extract of toxins from the puffer fish. There is also a second manner in which the ZOMBIFICATION process can occur. According to West African legend the following is the case:
In some communities, it is believed that a dead person can be zombified by (the spell of) a small child..
It is also believed in some areas of South Africa that witches can zombify a person by killing and possessing the victim’s body in order to force it into slave labor.
From the above, if would appear that when speaking of the ZOMBIFICATION of individuals in the the post-conciliar church, we are in fact dealing with a spell that was placed on the these unfortunate souls by an evil spirit (“new springtime of the spirit of VII perhaps”), that has possessed their bodies and has made them impervious to sensation. These can be designated as: “c”atholicZombies.
This might not be an exact fit, but it provides us with a working model for further analysis.
To finish the definition, the “c”atholicZombies who are put in charge of a religious organization, not having the mental wherewithal to think logically or rationally (cognitive process of understanding the et Invisibilium is impaired) ZOMBIFY those respective organizations. The collectively exhaustive group of these ZOMBIFIED organizations is termed: the ZombieChurch.
The above are the specifics. What we need now is an example to test our HYPOTHESIS. And as it just so happens, an excellent test case has come to your humble blogger’s attention. On the website of the Tribune-Review, an interview appeared with His Excellency, Bishop David Zubik, the ordinary of the Diocese of Pittsburgh. (see here) From this interview, the following DATA POINTS have been extracted.
The interview begins with the following paragraph: (with emphasis and added emphasis)
The Roman Catholic Diocese of Pittsburgh must focus on “better homilies, better music and more people” as its six-county territory attempts to reverse a series of “sobering” trends and prepares for a major overhaul in 2018, Bishop David Zubik said Wednesday.
First observation is that the paragraph is a non sequitur in that “homilies, music and people” have nothing to do with the upcoming “major overhaul in 2018“. What is a direct (ROOT) cause of the “major overhaul in 2018“is that the Diocese of Pittsburgh is operating in the RED.
What is important to understand is that the SUBJECT MATTER (matter presented for consideration in discussion, thought, or study) of this interview is the “major overhaul in 2018”. All other issues are of no more than secondary importance.
Furthermore, this is in line with the 2nd Principle of the LEX ARMATICUS, namely “Even Neo-modernists need to eat”.
So what is responsible for this need of a “major overhaul in 2018“?
(1) The number of active Catholics within the Pittsburgh diocese has declined rapidly in recent decades, from 914,000 in 1980 to 632,000 in 2015, diocesan figures show.
(2) Since 2000, weekly Mass attendance has dropped by 40 percent — for almost 100,000 fewer regular churchgoers; K-8 Catholic school enrollment fell by 50 percent; and the number of active priests plummeted from 338 to 225.
(3) Empty pews correlate with dwindling coffers: About half of almost 200 parishes lost money in 2015, compared with one-third of parishes operating in the red in 2012, Zubik said
So those are the material facts.
The next question is: how is Bishop Zubik addressing this issue?
From the interview, we find out that there is a plan drawn up to execute the “major overhaul in 2018“:
In designing the “On Mission” initiative, Zubik said he drew from elements of the Archdiocese of Boston’s long-term planning efforts.
I have not come across any information that the Archdiocese of Boston has had any success with its “long-term planning efforts”. Be this as it may, I have however heard of two dioceses that have had a very good results with their “long-term planning efforts”, namely Lincoln NE and Madison WI.
Hold that thought.
Next question, what are these “elements of the Archdiocese of Boston’s long-term planning efforts” that will be implemented?
Boston’s “Disciples in Mission” plan involves creating “collaboratives” of one to three parishes overseen by a pastor and team of priests, deacons and lay staff, with each parish maintaining its own finances and identity, Boston Archdiocese spokesman Terrence Donilon said.
But this is nothing new for the Diocese of Pittsburgh. In the interveiw we read:
It (Diocese of Pittsburgh) last embarked on a major reorganization in 1989, and shrank from 310 parishes using 333 buildings to 218 parishes using 288 buildings by 1998.
In 2016, at least 37 diocesan priests split their time among more than one parish, noted Zubik, with some overseeing three to four.
Seeing as how the Boston’s “long-term planning efforts” had already been implemented in Pittsburgh in a previous period (1989), the Dioceses did not “reverse a series of “sobering” trends and now prepares for a major overhaul in 2018″, it would appear that we are dealing here with an impaired cognitive process on the part of the ordinary, i.e. a sign of ZOMBIFICATION.
So what other elements are contained in the Diocese of Pittsburgh plan for the “major overhaul in 2018″. The following is written:
(1) parishioner-input phase of a comprehensive planning initiative called “On Mission for the Church Alive!,”
(2) leaders are examining how to strengthen church participation, reorganize aging infrastructure and make the most of dwindling resources.
(3) we need to do the best job that we can to get not only more ordained leaders,
(4) the laity is going to have to take that torch and do some of what the priests
(5) growing the pools of highly trained lay leaders and deacons
In the article, there are 5 citations regarding lay involvement in strictly ecclesiastical/clergy affairs. It would appear that the “major overhaul in 2018″ has been dropped in the laps of the laity. This is similar to hiring consultants or hedging a bet. But I digress…
What’s more, it would also appear that Bishop Zubik has given up hope of being able to attract new vocations. In the article we read the following: “By 2025, if trends hold, the diocese projects that just 112 active priests will remain”.
So it would appear that Bishop Zubik has procured a “long-term planning efforts” from the WRONG diocese, one that he knows has FAILED in the past in his own diocese. If he wanted to resolve the “lack of vocations/priests” problem, he should have asked for fraternal advice from Bishop Conley (2016: 22 ordained – see here) or Bishop Morlino (2015: ordained largest class of new priests in 42 years – see here)
So why wasn’t Bishop Zubik looking to Lincoln or Madison for “designing” the “major overhaul in 2018″ ?
Well, it would appear that the answer could lie in a comment made by Bishop Zubik himself. In the article we read the following:
“There will be some who people who say, ‘This is all about closing churches,‘ or people will be cynical and say, ‘Why the heck is he asking us to get involved in these discussions because he’s already made up his mind?’”
The answer to the last question, if it was honestly posed would be:
Because you, Bishop Zubik are continuously repeating the same mistakes that you have made earlier, yet suggesting that you will be able to get different results this next time.
NB: The definition of insanity according to Einstein, and another manifestation of an impaired cognitive thought process, i.e. ZOMBIFICATION.
Furthermore, the individual who would have provided the above response would be coming to the same conclusion that our OBJECTIVE LEX ARMATICUS methodolgy is pointing to.
Concluding, in the post titled Mrs. Fisher, Mr. Shea And ZombieChurch, the following was written:
The individuals whose livelihood is dependent on this ZombieChurch have burned through their cash reserves (Check) a long time ago, have spent most of the cash in their legacy trust funds (???), are presently living off cash raised from the disposal of tangible assets (church property) (Check). They are losing pew-sitters at an accelerating rate (Check), so their revenue stream derived from the collection plate take is imploding (Check), thereby they cannot support the working age clergy (Check), the bloated staffs (Check), the retirement pensions (Check) and the maintenance costs of the church facilities (Check).
Yet instead of putting in place a plan that would actually “turn the Diocese around”, like the ordinaries of Lincoln and Madison, they are continuously devising plans that are doomed to FAIL.
And with the emphasis on “growing the pools of highly trained lay leaders and deacons“, these ordinaries are admitting that their plans are designed to FAIL.
The course of action taken by Bishop Zubik, given that no ill will is imparted by your humble blogger, would suggest that “an evil spirit (“new springtime of the spirit of VII” perhaps), that has possessed their bodies and has made them impervious to sensation.
In other words, what we are dealing with here is a ZombieBishop!
It is exactly this situation that we are dealing with in the Diocese of Pittsburgh, as per checklist above. So what we are dealing with is the ZOMBIFICATION of the Diocese of Pittsburgh by the ZombieBishop Zubik.
PS Your humble blogger has addressed this issue in earlier posts. In the below posts, you can read of other examples of ZombieBishops and their ZOMBIFICATION of their dioceses. Yet at the time that those posts were written, the LEX AMRATICUS had not yet been developed, so the ZombieBishops were not identified as such.
But now they are.
UPDATE: 3:27 26 August 2016
In the above post, I wrote:
I have not come across any information that the Archdiocese of Boston has had any success with its “long-term planning efforts”.
I just came across this for the third year of Boston’s “long-term planning efforts” (launched in 2012/2013 – see here):
Boston Archdiocese Income Declined $20M in Fiscal 2015; Lost $5M
With little fanfare, the Boston Archdiocese published its Fiscal 2015 financial report recently, where they reported a $20 million decline in revenue vs Fiscal 2014, and a $5 million operating loss for the year. In addition, it should be noted that the Boston Archdiocese is unable to repay about $36 million in debt owed to St. Johns Seminary, and managed to get the seminary board to defer repayment from 2017 to 2027 with no interest charges. The annual Catholic Appeal raised $400K less in fiscal 2015 vs 2014, and spent $400K more than the previous year to do so.One third of parishes are operating in the red. Here are a few of the key points from the report.
Oh well, so much for Boston’s “Disciples in Mission” plan.
Who would have thunk?