Newsgroup: it.news.net-abuse
Titolo: Bounced mail?


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nous...@gartner-sport.com
Date: Sun, 20 Jan 2008 14:08:17 +0200
Subject: :))
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qualche bot/worm inviando dei messaggi di spam usando il nome della
tua casella di libero, appena il messaggio viene rifiutato per utente
inesistente l'errore torna a te.


inesistente l'errore torna a te.
A tuo parere, come mai lo spammer usa il mio indirizzo email?

 A tuo parere, come mai lo spammer usa il mio indirizzo email?
Ad esempio qualche worm potrebbe aver trovato il tuo indirizzo nella rubrica
di un tuo contatto, e si è messo a sparare robaccia utilizzandolo come From:

indesiderati...
Fino alla spiegazione di Ralph Hinkley riesco ad arrivare ma la tua
davvero non la comprendo; spero sia solo colpa del raffreddore
devastante che mi sta peresguitando...
Puoi spiegare la cosa con altre parole?
Grazie e saluti
E.

tende a leggere la mail.
No no, l'ho pastata ma non l'ho letta: è roba illeggibile per me.

was like
that of the brutes, and led you to seek your good in the lusts which are
shared by the animals. This is not the way to cure you of your
unrighteousness, which these wise men never knew. I alone can make you
understand who you are...."
Adam, Jesus Christ.
If you are united to God, it is by grace, not by nature. If you are humbled,
it is by penitence, not by nature.
Thus this double capacity...
You are not in the state of your creation.
As these two states are open, it is impossible for you not to recognise
them. Follow your own feelings, observe yourselves, and see if you do not
find the lively characteristics of these two natures. Could so many
contradictions be found in a simple subject?
Incomprehensible. Not all that is incomprehensible ceases to exist. Infinite
number. An infinite space equal to a finite.
Incredible that God should unite Himself to us. This consideration is drawn
only from the sight of our vileness. But if you are quite sincere over it,
follow it as far as I have done and recognise that we are indeed so vile
that we are incapable in ourselves of knowing if His mercy cannot make us
capable of Him. For I would know how this animal, who knows himself to be so
weak, has the right to measure the mercy of God and set limits to it,
suggested by his own fancy. He has so little knowledge of what God is that
he does not know what he himself is, and, completely disturbed at the sight
of his own state, dares to say that God cannot make him capable of communion
with Him.
But I would ask him if God demands anything else from him than the knowledge
and love of Him, and why, since his nature is capable of love and knowledge,
he believes that God cannot make Himself known and loved by him. Doubtless
he knows at least that he exists, and that he loves something. Therefore, if
he sees anything in the darkness wherein he is, and if he finds some object
of his love among the things on earth,

contrary, it makes us see that it is so.
590. Men must be sincere in all religions; true heathens, true Jews, true
Christians.
591.                 J. C.
          Heathens | Mahomet
\ . . . . . . . . . . . . . /
Ignorance of God
592. The falseness of other religions.--They have no witnesses. Jews have.
God defies other religions to produce such signs: Isaiah 43:9; 44:8.
593. History of China.--I believe only the histories, whose witnesses got
themselves killed.
Which is the more credible of the two, Moses or China?
It is not a question of seeing this summarily. I tell you there is in it
something to blind, and something to enlighten.
By this one word I destroy all your reasoning. "But China obscures," say
you; and I answer, "China obscures, but there is clearness to be found; seek
it."
Thus all that you say makes for one of the views and not at all against the
other.
So this serves, and does no harm.
We must, then, see this in detail; we must put the papers on the table.
594. Against the history of China.--The historians of Mexico, the five suns,
of which the last is only eight hundred years old.
The difference between a book accepted by a nation and one which makes a
nation.
595. Mahomet was without authority. His reasons, then, should have been very
strong, having only their own force. What does he say, the

them is essentially for them. In this appears their advantage.
They are not for themselves; they are neutral, indifferent, in suspense as
to all things, even themselves being no exception.
What, then, shall man do in this state? Shall he doubt everything? Shall he
doubt whether he is awake, whether he is being pinched, or whether he is
being burned? Shall he doubt whether he doubts? Shall he doubt whether he
exists? We cannot go so far as that; and I lay it down as a fact that there
never has been a real complete sceptic. Nature sustains our feeble reason
and prevents it raving to this extent.
Shall he, then, say, on the contrary, that he certainly possesses truth--he
who, when pressed ever so little, can show no title to it and is forced to
let go his hold?
What a chimera, then, is man! What a novelty! What a monster, what a chaos,
what a contradiction, what a prodigy! Judge of all things, imbecile worm of
the earth; depositary of truth, a sink of uncertainty and error; the pride
and refuse of the universe!
Who will unravel this tangle? Nature confutes the sceptics, and reason
confutes the dogmatists. What, then, will you become, O men! who try to find
out by your natural reason what is your true condition? You cannot avoid one
of these sects, nor adhere to one of them.
Know then, proud man, what a paradox you are to yourself. Hum

and proud. People are mistaken in
thinking otherwise.
For lust is the source of all our actions, and humanity, etc. We must please
those who have humane and tender feelings. That epigram about two one-eyed
people is worthless, for it does not console them and only gives a point to
the author's glory. All that is only for the sake of the author is
worthless. Ambitiosa recident ornamenta.[4]
42. To call a king "Prince" is pleasing, because it diminishes his rank.
43. Certain authors, speaking of their works, say: "My book," "My
commentary," "My history," etc. They resemble middle-class people who have a
house of their own and always have "My house" on their tongue. They would do
better to say: "Our book," "Our commentary," "Our history," etc., because
there is in them usually more of other people's than their own.
44. Do you wish people to believe good of you? Don't speak.
45. Languages are ciphers, wherein letters are not changed into letters, but
words into words, so that an unknown language is decipherable.
46. A maker of witticisms, a bad character.
47. There are some who speak well and write badly. For the place and the
audience warm them, and draw from their minds more than they think of
without that warmth.
48. When we find words repeated in a discourse and, in trying to correct
them, discover that they are so appropriate that we would spoil the
discourse, we must leave them alone. This is the test; and our attempt is
the work of envy, which is blind, and does not see that repetition is not in
this place a fault; for there is no general rule.
49. To mask nature and disguise her. No more king, pope, bishop--but august
monarch, etc.; not Paris--the capital of the kingdom. There are places in
which we ought to call Paris, "Paris," others in which we ought to call it
the capital of the kingdom.
50. The same meaning changes with the 

is the Catholic faith, which
comprehends these two truths which seem opposed.
The heresy of to-day, not conceiving that this Sacrament contains at the
same time both the presence of Jesus Christ and a type of Him, and that it
is a sacrifice and a commemoration of a sacrifice, believes that neither of
these truths can be admitted without excluding the other for this reason.
They fasten to this point alone, that this Sacrament is typical; and in this
they are not heretics. They think that we exclude this truth; hence it comes
that they raise so many objections to us out of the passages of the Fathers
which assert it. Finally, they deny the presence; and in this they are
heretics.
3rd example: Indulgences.
The shortest way, therefore, to prevent heresies is to instruct in all
truths; and the surest way to refute them is to declare them all. For what
will the heretics say?
In order to know whether an opinion is a Father's...
863. All err the more dangerously, as they each follow a truth. Their fault
is not in following a falsehood, but in not following another truth.
864. Truth is so obscure in these times, and falsehood so established, that,
unless we love the truth, we cannot know it.
865. If there is ever a time in which we must make profession of two
opposite truths, it is when we are reproached for omitting one. Therefore
the Jesuits and Jansenists are wrong in concealing them, but the Jansenists
more so, for the Jesuit

that our pleasures are only vanity; that our
evils are infinite; and, lastly, that death, which threatens us every
moment, must infallibly place us within a few years under the dreadful
necessity of being for ever either annihilated or unhappy.
There is nothing more real than this, nothing more terrible. Be we as heroic
as we like, that is the end which awaits the world. Let us reflect on this
and then say whether it is not beyond doubt that there is no good in this
life but in the hope of another; that we are happy only in proportion as we
draw near it; and that, as there are no more woes for those who have
complete assurance of eternity, so there is no more happiness for those who
have no insight into it.
Surely then it is a great evil thus to be in doubt, but it is at least an
indispensable duty to seek when we are in such doubt; and thus the doubter
who does not seek is altogether completely unhappy and completely wrong. And
if besides this he is easy and content, professes to be so, and indeed
boasts of it; if it is this state itself which is the subject of his joy and
vanity, I have no words to describe so silly a creature.
How can people hold these op

and views of Christ, as
filled her exceeding full of joy. She told her brother, in the morning,
that she had seen (i.e. in realizing views by faith) Christ the last
night, and that she had really thought that she had not knowledge enough
to be converted; but, says she, God can make it quite easy! On Monday
she felt all day a constant sweetness in her soul. She had a repetition
of the same discoveries of Christ three mornings together, and much in
the same manner, at each time, waking a little before day; but brighter
and brighter every day.
At the last time, on Wednesday morning, while in the enjoyment of a
spiritual view of Christ's glory and fullness, her soul was filled with
distress for Christless persons, to consider what a miserable condition
they were in. She felt a strong inclination immediately to go forth to
warn sinners; and proposed it the next day to her brother to assist her
in going from house to house; but her brother restrained her, by telling
her of the unsuitableness of such a method. She told one of her sisters
that day, that she loved a

extremity of your case, and sees your torment to be so
vastly disproportioned to your strength, and sees how your poor soul is
crushed, and sinks down, as it were, into an infinite gloom; he will
have no compassion upon you, he will not forbear the executions of his
wrath, or in the least lighten his hand; there shall be no moderation or
mercy, nor will God then at all stay his rough wind; he will have no
regard to your welfare, nor be at all careful lest you should suffer too
much in any other sense, than only that you shall not suffer beyond what
strict justice requires. Nothing shall be withheld, because it is so
hard for you to bear. Ezek. 8:18. "Therefore will I also deal in fury:
mine eye shall not spare, neither will I have pity; and though they cry
in mine ears with a loud voice, yet I will not hear them." Now God
stands ready to pity you; this is a day of mercy; you may cry now with
some encouragement of obtaining mercy. But when once the day of mercy is
past, your most lamentable and dolorous cries and 

contrary, it makes us see that it is so.
Ma lol!
Un fake sulla segnalazione di un fake??? :-))))