Windows 95/98/ME MI5-Persecution: Why do you think MI5 are responsible? (2369)

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MI5-Victim@mi5.gov.uk

Why do you think MI5 are responsible?

The question of who is ultimately responsible for this eight-year
harassment is one which is very difficult to answer, as the persecutors
have never clearly made their identities known to the persecutee. However,
I believe I am correct in attributing the continuing victimisation to
elements of the British Security Service MI5, and in this article, I will
try to explain the reasons for this belief.

The British internet magazine ".net" featured my website on page 17 of
their March 1998 issue (number 42). Their review kindly describes it as an
"excellent site" and gives some details of what the net surfer will find
there. Should you wish to reply to this article you can do so

"When did you first suspect MI5 were responsible?"

Over Easter 1995 I went to see a local solicitor in London with a view to
talking to the police about the harassment. Soon afterwards I did go to my
local police station in Clapham and spoke to an officer there. The
solicitor made a comment which suggested to me that the persecution I had
been experiencing may have been organised by an intelligence service.

Up to this point, I did not have any clear idea as to who was behind the
harassment. Only their agents were visible, in the media, on television
news programmes, and on the radio in the workplace, where things said at
my home were repeated verbatim and in some cases abuse in public and
during travel, for example on the trip to Poland in June 1992 which I have
already described.

Both from the fact that widely disparate individuals and organisations
were employed as agents in the campaign against me, and from the fact that
an entity would be required to marshal their resources in the areas of
spying on my home and giving gathered information to their agents, it was
clear to me that a single entity was responsible for carrying out the
campaign. Yet from June 1990 until Easter 1995 I did not have a clear idea
of who might be responsible. I guessed that perhaps some private
individual or group of persons who saw themselves as my enemies had
perhaps paid private detectives to organise the harassment. Alternatively,
since the campaign had started in the media, I made a far-fetched
supposition that perhaps it was an ad-hoc group of media people who had
set themselves up in opposition to me. After Easter 1995 I saw that these
guesses were wrong, and I made an I believe much more accurate estimate as
to who my enemies really are.

"Why couldn't a private group be behind the persecution?"

There are several reasons why a private individual or group would not be
behind this campaign.

Quantity of resources / Money. Here is what one Usenet (internet
newsgroup) participant had to say (several years ago) on the topic of how
much money it would cost just to keep the surveillance going.

PM: >But why? And why you? Do you realize how much it would cost to keep
PM: >one person under continuous surveillance for five years? Think about
PM: >all the man/hours. Say they _just_ allocated a two man team and a
PM: >supervisor. OK., Supervisor's salary, say, #30,000 a year. Two men,
PM: >#20,000 a year each. But they'd need to work in shifts -- so it would
PM: >be six men at #20,000 (which with on-costs would work out at more
like
PM: >#30,000 to the employer.)
PM: >
PM: >So, we're talking #30,000 x 6. #180,000. plus say, #40,000 for the
PM: >supervisor. #220,000. Then you've got the hardware involved. And
PM: >any transcription that needs doing. You don't think the 'Big Boss'
PM: >would listen to hours and hours of tapes, do you.
PM: >
PM: >So, all in all, you couldn't actually do the job for much less than
PM: >a quarter million a year. Over five years. What are you doing that
makes
PM: >it worth the while of the state to spend over one and a quarter
million
PM: >on you?

A private individual or group would not spend over a million pounds to
verbally torture a victim without some financial motive or gain. Private
industry is driven by the profit motive, and there is no financial profit
to be had from carrying out a campaign in this way. If a private
enterprise were behind it then they would have taken direct physical
action a long time ago.

State enterprises, on the other hand, can afford to be wasteful, since
they are funded by the taxpayer. They do not have to show a money
profit. The employees or contractors employed by a state organisation such
as MI5 are driven by their own personal profit motives, to make the most
money out of their employers for the longest period of time. MI5 is funded
to the tune of #150M p.a. even a few hundred thousand a year would to
them be affordable if their managers could convince themselves of the
necessity of what they were doing.

Quality of resources / Technical resources - electronic and other
surveillance. In summer 1994 a reputable and competent private detective
agency was employed to conduct a counter-surveillance sweep of my home in
London. They charged us over #400 for this, conducted a thorough search
for radio transmitting devices, hard-wired "probe" microphones and also
tested the telephone line. They found nothing. This was not altogether
surprising, since it had been made very clear to me that there were bugs
in my home the "buggers" would not have made this clear unless they had
felt their bugs were of sufficient sophistication as to be safe from
detection.

But there is another lesson to be gained from the failure of the private
detectives to find anything. The agency employed was one of the most
reputable in London. They were employed on the principle of "setting a
thief to catch a thief", for if the harassment were being carried out by
private detectives, as I then believed, then surely another set of private
detectives would be able to find the bugs that they had planted. That
these "private eyes" were unable to find anything, and that the harassers
were confident that they would not be able to find any bugs, points to the
harassers being an order of sophistication above a private agency, and
leads me again to believe that a state intelligence service is responsible
for the surveillance and harassment.

Quality of resources / Technical resources - Interception of Postal
service. In summer 1994 when I emigrated to Canada to try to escape the
harassment, I wrote letters home to my family and friends in London. Quite
soon after my arrival in Canada, the harassers were able to find precisely
where I was staying. The only way I can see of "their" being able to find
out my new address was by interception of my letters to the UK.

Later in 1994, I conducted an experiment to see if my letters home were
indeed being read. In a letter home I wrote of being depressed and talked
in vague terms of suicide. I deliberately chose this topic, since I
believed it was the outcome my harassers were trying to achieve, and that
if they read the letter, they would "echo" its contents. Sure enough, soon
afterwards there were two incidents of people shouting "suicide" at me in
public places in Canada.

It is inconceivable for a private agency to have the ability to intercept
postal mail. The state security service on the other hand is well known to
engage in these activities.

Quality of resources / Access to Media. One of the strangest aspects of
this case is the access "they" have to the broadcast and print media. I
still do not understand what could persuade newscasters such as Martyn
Lewis and Michael Buerk, who consider themselves "gentlemen", to behave in
an almost voyeuristic way by "peeking" into the living room of one of
their viewers. A year ago I wrote to the BBC asking if these newscasters
would confirm or deny the accusations made against them. The BBC replied
that their newscasters had denied the accusations, but refused to do so in
writing.

It is well known that MI5 have the ability to plant stories in certain
newspapers, but convincing television newscasters to "watch" a viewer
while they read the news would surely be very difficult for them to
accomplish, unless they presented themselves to these journalists as
being, for example, a group in the media who were seeing to it that I got
my "deserved" treatment. MI5 has a history of manipulating the media, so
it might not be too difficult for them to accomplish such a trick, whereas
a private group would not have this ability.

"Have they ever denied that they are the Security Service?"

No. Never. This is in fact the main reason why I believe "they" are MI5
and not a privately funded group. If my guess had been wrong then I am
sure that "they" would have crowed over my mistake, but they have never
admitted nor denied that they are employees of MI5.

In early January 1996 I flew on a British Airways jet from London to
Montreal also present on the plane, about three or four rows behind me,
were two young men, one of them fat and voluble, the other silent. It was
quite clear that these two had been planted on the aircraft to "wind me
up". The fat youth described the town in Poland where I had spent
Christmas, and made some unpleasant personal slurs against me. Most
interestingly, he said the words, "he doesnt know who we are".

Now I find this particular form of words very interesting, because while
it is not a clear admission, it is only a half-hearted attempt at denial
of my guess that "they" = "MI5". Had my guess been wrong, the fat youth
would surely have said so more clearly.

"If MI5 were behind it, why would they wish to mask their involvement?"

I have heard a number of times a belief from people in the media that it
is they, the media people, who are behind the abuse. In spring 1994 Chris
Tarrant the Capital Radio D.J. said sarcastically on his breakfast show,
"You know this bloke? he says were trying to kill him. We should be done
for attempted manslaughter". We, we, we. Tarrant thought it was a media
conspiracy.

Returning to the question of "interactive watching" by television
newscasters, it would again be much easier for them to take part in that
sort of activity if they convinced themselves that the surveillance and
abuse were organised by "their own", by media people. It must be second
nature to MI5 to mask their involvement in the matters they deal with in
this case, they pretend the campaign is organised by a group in the media,
and any journalists who suspect otherwise keep their silence.

Conclusion

Over the last three years I have stated with some force my belief that MI5
are responsible for my misfortunes. I have done so on Internet newsgroups,
in letters and faxes to people in politics and the media in the UK, and in
1997 I made a formal complaint to MI5 regarding their activities the
Security Service Tribunal replied in June 1997 that "no determination in
your favour has been made on your complaint". (I believe the statement by
the Security Service Tribunal can be disregarded, as they have never, ever
made a ruling in favour of a complainant.) In three years of naming MI5 as
my oppressor "they" have never denied the charge. To me, their silence on
this point indicates that my guess was accurate. I believe my persecutors
stand identified. The question of why they should carry out this campaign
is one I will try to answer in a future article.

2369


--
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<> wrote in message news:m07111611333900@4ax.com...

Incoherent ramblings of a delusional, persecutory, paranoid, conspiracy
theorist with a desperate need for a public venue, yet, providing no reasons
or evidence to support any of their grandiose, self-elevating, bizarre and
obviously dysfunctional thoughts.
Heirloom, old and hearing it is worse than stepping
in it.
 
Heirloom <nobodyhome@noplacelike.hom> wrote:

> <> wrote in message news:m07111611333900@4ax.com...
>
> Incoherent ramblings of a delusional, persecutory, paranoid,
> conspiracy theorist with a desperate need for a public venue, yet,
> providing no reasons or evidence to support any of their grandiose,
> self-elevating, bizarre and obviously dysfunctional thoughts.
> Heirloom, old and hearing it is worse than
> stepping in it.


[Applause] It appears that the NHS now allows psychiatric inmates to have
access to computers, either that or care in the community has sunk to new
depths.
--
Mike M
 
On Sun, 16 Dec 2007 09:06:13 -0600, Heirloom wrote:

> <> wrote in message news:m07111611333900@4ax.com...
>
> Incoherent ramblings of a delusional, persecutory, paranoid, conspiracy
> theorist with a desperate need for a public venue, yet, providing no reasons
> or evidence to support any of their grandiose, self-elevating, bizarre and
> obviously dysfunctional thoughts.
> Heirloom, old and hearing it is worse than stepping
> in it.


Just filter the poster, and be done with it.

--
Norman
~Shine, bright morning light,
~now in the air the spring is coming.
~Sweet, blowing wind,
~singing down the hills and valleys.
 
"Blessed is the man that doeth this, that keepeth the Sabbath, and keepeth
his hand from doing any evil.

"Neither let the strangers that have joined themselves to me, say, God will
separate me from His people. For thus saith the Lord: Whoever will keep my
Sabbath, and choose the things that please me, and take hold of my covenant
even unto them will I give in mine house a place and a name better than that
of sons and of daughters: I will give them an everlasting name, that shall
not be cut off."

Is. 59:9: "Therefore for our iniquities is justice far from us: we wait for
light, but behold obscurity for brightness, but we walk in darkness. We
grope for the wall like the blind we stumble at noonday as in the night: we
are in desolate places as dead men.

"We roar all like bears, and mourn sore like doves we look for judgment,
but there is none for salvation, but it is far from us."

Is. 66:18: "But I know their works and their thoughts it shall come that I
will gather all nations and tongues, and they shall see my glory.

"And I will set a sign among them, and I will send those that escape of them
unto the nations, to Africa, to Lydia, to Italy, to Greece, and to the
people that have not heard my fame, neither have seen my glory. And they
shall bring your brethren.

Jer. 7. Reprobation of the Temple: "Go ye unto Shiloth, where I set my name
at the first, and see what I did to it for the wickedness of my people. And
now, because ye have done all these works, saith the Lord, I will do unto
this house, wherein my name is called upon, wherein ye trust, and unto the
place which I gave to your priests, as I have done to Shiloth." (For I have
rejected it, and made myself a temple
 
time and having been
particularly acquainted with the experiences of many who were converted
under his ministry before. And I know no one of them, who in the least
doubts of its being the same Spirit and the same work. Persons have now
no otherwise been subject to impressions on their imaginations than
formerly: the work is of the same nature, and has not been attended with
any extraordinary circumstances, excepting such as are analogous to the
extraordinary degree of it before described. And God's people who were
formerly converted have now partaken of the same shower of divine
blessing-in the renewing, strengthening, edifying, influences of the
Spirit of God-that others have in His converting influences and the
work here has also been plainly the same with that of other places which
have been mentioned, as partaking of the same blessing. I have
particularly conversed with persons about their experiences, who belong
to all parts of the country, and in various parts of Connecticut, where
a religious concern has lately appeared and have been informed of the
experiences of many others by their own pastors.

It is easily perceived by the foregoing account, that it is very much
the practice of the people here, to converse freely one with another
about their spiritual experiences which many have been disgusted at.
But however our people may have, in some respects, gone to extremes in
it, it is, doubtless, a practice that the circumstances of this town,
and neighboring towns, have naturally led them into. Whatsoever people
have their minds engaged to such a degree in the same affair, that it is
ever uppermost in their thoughts, they will naturally make it the
subject of conversation when they get together, in which they will grow
more and more free. Restraints will soon vanish, and they will not
conceal from one another what they meet with. And it has been a
 
happens, and there is a disproportion between the state of their faith and
the instrument of the miracle, it ought--then to induce them to change. But
with you it is otherwise. There would be as much reason in saying that, if
the Eucharist raised a dead man, it would be necessary for one to turn a
Calvinist rather than remain a Catholic. But when it crowns the expectation,
and those, who hoped that God would bless the remedies, see themselves
healed without remedies.

The ungodly.--No sign has ever happened on the part of the devil without a
stronger sign on the part of God, or even without it having been foretold
that such would happen.

852. Unjust persecutors of those whom God visibly protects. If they reproach
you with your excesses, "they speak as the heretics." If they say that the
grace of Jesus Christ distinguishes us, "they are heretics." If they do
miracles, "it is the mark of their heresy."

Ezekiel. They say: These are the people of God who speak thus.

It is said, "Believe in the Church" but it is not said, "Believe in
miracles" because the last is natural, and not the first. The one had need
of a precept, not the other. Hezekiah.

The synagogue was only a type, and thus it did not perish and it was only a
type, and so it is decayed. It was a type which contained the truth, and
thus it has lasted until it no longer contained the truth.

My reverend father, all this happened in types. Other religions perish this
one perishes not.

Miracle
 
hosts. Would he who had possessed the friendship of the King of
England, the King of Poland, and the Queen of Sweden, have believed he would
lack a refuge and shelter in the world?

178. Macrobius: on the innocents slain by Herod.

179. When Augustus learnt that Herod's own son was amongst the infants under
two years of age, whom he had caused to be slain, he said that it was better
to be Herod's pig than his son. Macrobius, Saturnalia, ii. 4.

180. The great and the humble have the same misfortunes, the same griefs,
the same passions but the one is at the top of the wheel, and the other
near the centre, and so less disturbed by the same revolutions.

181. We are so unfortunate that we can only take pleasure in a thing on
condition of being annoyed if it turn out ill, as a thousand things can do,
and do every hour. He who should find the secret of rejoicing in the good,
without troubling himself with its contrary evil, would have hit the mark.
It is perpetual motion.

182. Those who have always good hope in the midst of misfortunes, and who
are delighted with good luck, are suspected of being very pleased with the
ill success of the affair, if they are not equally distressed by bad luck
and they are overjoyed to find these pretexts of hope, in order to show that
they are concerned and to conceal by the joy which they feign to feel that
which they have at seeing the failure of the matter.

183. We run carelessly to the precipice, after we have put something before
us to prevent us seeing it.

SECTION III: OF THE NECESSITY OF THE WAGER

184. A letter to incite to the search after God.

And then to make people seek Him among the philosophers, sceptics, and
dogmatists, who disquiet him who inquires of them.

185. The conduct of God, who disposes all things kindly, is to pu
 
For some districts are full of
masons, others of soldiers, etc. Certainly nature is not so uniform. It is
custom then which does this, for it constrains nature. But sometimes nature
gains the ascendancy and preserves man's instinct, in spite of all custom,
good or bad.

98. Bias leading to error.--It is a deplorable thing to see all men
deliberating on means alone, and not on the end. Each thinks how he will
acquit himself in his condition but as for the choice of condition, or of
country, chance gives them to us.

It is a pitiable thing to see so many Turks, heretics, and infidels follow
the way of their fathers for the sole reason that each has been imbued with
the prejudice that it is the best. And that fixes for each man his condition
of locksmith, soldier, etc.

Hence savages care nothing for Providence.

99. There is an universal and essential difference between the actions of
the will and all other actions.

The will is one of the chief factors in belief, not that it creates belief,
but because things are true or false according to the aspect in which we
look a
 
own unworthiness
before God. There is felt, inwardly, sometimes a disposition to praise
God and after a little while the light comes in more clearly and
powerfully. But yet, I think, more frequently, great terrors have been
followed with more sudden and great light and comfort when the sinner
seems to be as it were subdued and brought to a calm, from a kind of
tumult of mind, then God lets in an extraordinary sense of His great
mercy through a Redeemer.

Converting influences very commonly bring an extraordinary conviction of
the reality and certainty of the great things of religion though in
some this is much greater some time after conversion, than at first.
They have that sight and taste of the divine excellency there is in the
gospel, which is more effectual to convince them than reading many
volumes of arguments without it. It seems to me, that in many instances,
when the glory of Christian truths has been set before persons, and they
have at the same time as it were seen, and tasted, and felt the divinity
of them, they have been as far from doubting their truth as they are
from doubting whether there be a sun, when their eyes are open in the
midst of a clear hemisphere, and the strong blaze of His light overcomes
all objections. And yet, many of them, if we should ask them why they
believed those things to be true, would not be able well to express or
communicate a sufficient reason to satisfy the inquirer and perhaps
would make no other answer but that they see Him to be true. But a
person might soon be satisfied, by a particular conversation with them,
that what they mean by such an answer is, that they have intuitive
 
God. Some have declared themselves to be in
the hands of God, that He may dispose of them just as He pleases some,
that God may glorify Himself in their damnation, and they wonder that
God has suffered them to live so long, and has not cast them into hell
long ago.

Some are brought to this conviction by a great sense of their
sinfulness, in general, that they are such vile wicked creatures in
heart and life: others have the sins of their lives in an extraordinary
manner set before them, multitudes of them coming just then fresh to
their memory, and being set before them with their aggravations. Some
have their minds especially fixed on some particular wicked practice
they have indulged. Some are especially convinced by a sight of the
corruption and wickedness of their hearts. Some, from a view they have
of the horridness of some particular exercises of corruption, which they
have had in the time of their awakening, whereby the enmity of the heart
against God has been manifested. Some are convinced especially by a
sense of the sin of unbelief, the opposition of their hearts to the way
of salvation by Christ, and their obstinacy in rejecting Him and His
grace.

There is a great deal of difference as to distinctness here some, who
have not so clear a sight of God's justice in their condemnation, yet
mention things that plainly imply it. They find a disposition to
acknowledge God to be just and righteous in His threatenings, and that
they are undeserving: and many times, though they had not so particular
a sight of it at the beginning, they have very clear discoveries of it
soon afterwards, with great humblings in the dust before God.

Commonly persons' minds immediately before this discovery of God's
justice are exceedingly restless, in a kind of struggle and tumult, an
 
more appear, if her experiences were fully related,
as she was wont to express and manifest them, while living. I once read
this account to some of her pious neighbors, who were acquainted with
her, who said, to this purpose, that the picture fell much short of the
life and particularly that it much failed of duly representing her
humility, and that admirable lowliness of heart, that all times appeared
in her. But there are, blessed be God! many living instances, of much
the like nature, and in some things no less extraordinary.

But I now proceed to the other instance, that of the little child before
mentioned. Her name is Phebe Bartlet, [She was living in March, 1789,
and maintained the character of a true convert.] daughter of William
Bartlet. I shall give the account as I took it from the mouth of her
parents, whose veracity none who know them doubt of.

She was born in March, 1731. About the latter end of April, or beginning
of May, 1735, she was greatly affected by the talk of her brother, who
had been hopefully converted a little before, at about eleven years of
age, and then seriously talked to her about the great things of
religion. Her parents did not know of it at that time, and were not
wont, in the counsels they gave to their children, particularly to
direct themselves to her, being so you
 
because they do not see that all things concur to the
establishment of this point, that God does not manifest Himself to men with
all the evidence which He could show.

But let them conclude what they will against deism, they will conclude
nothing against the Christian religion, which properly consists in the
mystery of the Redeemer, who, uniting in Himself the two natures, human and
divine, has redeemed men from the corruption of sin in order to reconcile
them in His divine person to God.

The Christian religion, then, teaches men these two truths that there is a
God whom men can know, and that there is a corruption in their nature which
renders them unworthy of Him. It is equally important to men to know both
these points and it is equally dangerous for man to know God without
knowing his own wretchedness, and to know his own wretchedness without
knowing the Redeemer who can free him from it. The knowledge of only one of
these points gives rise either to the pride of philosophers, who have known
God, and not their own wretchedness, or to the despair of atheists, who know
their own wretchedness, but not the Redeemer.

And, as it is alike necessary to man to know these two points, so is it
alike merciful of God to have made us know them. The Christian religion does
this it is in this that it consists.

Let us herein examine the order of the world and see if all things do not
tend to establish these two chief points of this r
 
broken to
pieces together, and the wind carried them away but this stone that smote
the image became a great mountain, and filled the whole earth. This is the
dream, and now I will give thee the interpretation thereof.

"Thou who art the greatest of kings, and to whom God hath given a power so
vast that thou art renowned among all peoples, art the head of gold which
thou hast seen. But after thee shall arise another kingdom inferior to thee,
and another third kingdom of brass, which shall bear rule over all the
earth.

"But the fourth kingdom shall be strong as iron, and even as iron breaketh
in pieces and subdueth all things, so shall this empire break in pieces and
bruise all.

"And whereas thou sawest the feet and toes, part of clay and part of iron,
the kingdom shall be divided but there shall be in it of the strength of
iron and of the weakness of clay.

"But as iron cannot be firmly mixed with clay, so they who are represented
by the iron and by the clay, shall not cleave one to another though united
by marriage.

"Now in the days of these kings shall God set up a kingdom, which shall
never be destroyed, nor ever be delivered up to other people. It shall break
in pieces and consume all these kingdoms, and it shall stand for ever,
according as thou sawest that the stone was cut out of the mountain without
hands, and that it fell from the mountain, and brake in pieces the iron, the
clay, the silver, and the gold. God hath made known to thee what shall come
to pass hereafter. This dream is certain, and the interpretation thereof
sure.

"Then Nebuchadnezzar fell upon his face towards the earth," etc.

Daniel 8:8. "Daniel having seen the combat of the ram and of the he-goat,
who vanquished him and ruled over the earth, whereof the principal horn
being broken four others came up tow
 
the other,
that in the state of corruption and sin, he is fallen from this state and
made like unto the beasts.

These two propositions are equally sound and certain. Scripture manifestly
declares this to us, when it says in some places: Deliciae meae esse cum
filiis hominum.65 Effundam spiritum meum super omnem carnem.66 Dii estis,67
etc. and in other places, Omnis caro faenum.68 Homo assimilatus est
jumentis insipientibus, et similis factus est illis.69 Dixi in corde meo de
filiis hominum.70

Whence it clearly seems that man by grace is made like unto God, and a
partaker in His divinity, and that without grace he is like unto the brute
beasts.

435. Without this divine knowledge what could men do but either become
elated by the inner feeling of their past greatness which still remains to
them, or become despondent at the sight of their present weakness? For, not
seeing the whole truth, they could not attain to perfect virtue. Some
considering nature as incorrupt, others as incurable, they could not escape
either pride or sloth, the two sources of all vice since they cannot but
either abandon themselves to it through cowardice, or escape it by pride.
For if they knew the excellence of man, they were ignorant of his
corruption so that they easily avoided sloth, but fell into pride. And if
they recognized the infirmity of nature, they were ignorant of its dignity
so that they could easily avoid vanity, but it was to fall into despair.
Thence arise the different schools of the Stoics and Epicureans, th
 
law.

Theft, incest, infanticide, parricide, have all had a place among virtuous
actions. Can anything be more ridiculous than that a man should have the
right to kill me because he lives on the other side of the water, and
because his ruler has a quarrel with mine, though I have none with him?

Doubtless there are natural laws but good reason once corrupted has
corrupted all. Nihil amplius nostrum est quod nostrum dicimus, artis est.40
Ex senatus--consultis et plebiscitis crimina exercentur.[41] Ut olim vitiis,
sic nunc legibus laboramus.[42]

The result of this confusion is that one affirms the essence of justice to
be the authority of the legislator another, the interest of the sovereign
another, present custom, and this is the most sure. Nothing, according to
reason alone, is just itself all changes with time. Custom creates the
whole of equity, for the simple reason that it is accepted. It is the
mystical foundation of its authority whoever carries it back to first
principles destroys it. Nothing is so faulty as those laws which correct
faults. He who obeys them becaus
 
the prophecies (Is. 60 Ps. 71).

762. What could the Jews, His enemies, do? If they receive Him, they give
proof of Him by their reception for then the guardians of the expectation
of the Messiah receive Him. If they reject Him, they give proof of Him by
their rejection.

763. The Jews, in testing if He were God, have shown that He was man.

764. The Church has had as much difficulty in showing that Jesus Christ was
man, against those who denied it, as in showing that He was God and the
probabilities were equally great.

765. Source of contradictions.--A God humiliated, even to the death on the
cross a Messiah triumphing over death by his own death. Two natures in
Jesus Christ, two advents, two states of man's nature.

766. Types.--Saviour, father, sacrificer, offering, food, king, wise,
law-giver, afflicted, poor, having to create a people whom He must lead and
nourish and bring into His land...

Jesus Christ. Offices.--He alone had to create a great people, elect, holy,
and chosen to lead, nourish, and bring it into the place of rest and
holiness to make it holy to God to make it the temple of God to reconcile
it to, and, save it from, the wrath of God to free it from the slavery of
sin, which visibly reigns in man
 
they are the tricks.

Miracle does not always signify miracle. I Sam. 14:15 miracle signifies
fear, and is so in the Hebrew. The same evidently in Job 33:7 and also
Isaiah 21:4 Jeremiah 44:12. Portentum signifies simulacrum, Jeremiah 50:38
and it is so in the Hebrew and Vatable. Isaiah 8:18. Jesus Christ says that
He and His will be in miracles.

820. If the devil favoured the doctrine which destroys him, he would be
divided against himself, as Jesus Christ said. If God favoured the doctrine
which destroys the Church, He would be divided against Himself. Omne regnum
divisum.[180] For Jesus Christ wrought against the devil, and destroyed his
power over the heart, of which exorcism is the symbolisation, in order to
establish the kingdom of God. And thus He adds, Si in digito Dei... regnum
Dei ad Vos.181

821. There is a great difference between tempting and leading into error.
God tempts, but He does not lead into error. To tempt is to afford
opportunities, which impose no necessity if men do not love God, they will
do a certain thing. To lead into error is to place a man under the necessity
of inferring and following out what is untrue.

822. Abraham and Gideon are above revelation. The Jews blinded themselves in
judging of miracles by the Scripture. God has never abandoned His true
worshippers.

I prefer to follow Jesus Christ than any other, because He has miracle,
prophecy, doctrine, perpetuity, etc.

The Donatists. No miracle which obliges them to say it is the devil.

The more we particularise God, Jesus Christ, the Church.

823. If there were no false miracles, there would be certainty. If there
were no rule to judge of them, miracles would be useless and there would be
no reason for believing.
 
His wounds to be touched
after His resurrection: Noli me tangere.[99] We must unite ourselves only to
His sufferings.

At the Last Supper He gave Himself in communion as about to die to the
disciples at Emmaus as risen from the dead to the whole Church as ascended
into heaven.

555. "Compare not thyself with others, but with Me. If thou dost not find Me
in those with whom thou comparest thyself, thou comparest thyself to one who
is abominable. If thou findest Me in them, compare thyself to Me. But whom
wilt thou compare? Thyself, or Me in thee? If it is thyself, it is one who
is abominable. If it is I, thou comparest Me to Myself. Now I am God in all.

"I speak to thee, and often counsel thee, because thy director cannot speak
to thee, for I do not want thee to lack a guide.

"And perhaps I do so at his prayers, and thus he leads thee without thy
seeing it. Thou wouldst not seek Me, if thou didst not possess Me.

"Be not therefore troubled."

SECTION VIII: THE FUNDAMENTALS OF THE CHRISTIAN RELIGION

556.... Men blaspheme what they do not know. The Christian religion consists
in two points. It is of equal concern to men to know them, and it is equally
dangerous to be ignorant of them. And it is equally of God's mercy that He
has given indications of both.

And yet they take occasion to conclude that one of these points does not
exist, from that which should have caused them to infer the other. The sages
who have said there is only one God have been persecuted, the Jews were
hated, and still more the Christians. They have seen by the light of nature
that if there be a true religion on earth, the course of all things must
tend to it as to a ce
 
perhaps at least the soul will know itself. Let us hear
the rulers of the world on this subject. What have they thought of her
substance? 394.[10] Have they been more fortunate in locating her? 395. What
have they found out about her origin, duration, and departure? Harum
sententiarum, 399.[11]

Is, then, the soul too noble a subject for their feeble lights? Let us,
then, abase her to matter and see if she knows whereof is made the very body
which she animates and those others which she contemplates and moves at her
will. What have those great dogmatists, who are ignorant of nothing, known
of this matter? 393.[12]

This would doubtless suffice, if Reason were reasonable. She is reasonable
enough to admit that she has been unable to find anything durable, but she
does not yet despair of reaching it she is as ardent as ever in this
search, and is confident she has within her the necessary powers for this
conquest. We must therefore conclude, and, after having examined her powers
in their effects, observe them in themselves, and see if she has a nature
and a grasp capable of laying hold of the truth.

74. A letter On the F
 
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