Certainly we struggle as victims of other people’s unkindness. We have been sinned against. But we cannot excuse our sinful responses to others on the grounds of their mistreatment of us. We are responsible for what we do. We are both strugglers and sinners, victims and agents, people who hurt and people who harm.

Some victims do need to 'blame' themselves and take responsibility.

Blame is a Defense Against PowerlessnessBetrayal trauma changes you. You have endured a life-altering shock, and are likely living with PTSD symptoms— hypervigilance, flashbacks and bewilderment—with broken trust, with the inability to cope with many situations, and with the complete shut down of parts of your mind, including your ability to focus and regulate your emotions.Nevertheless, if you are unable to recognize the higher purpose in your pain, to forgive and forget and move on, you clearly have chosen to be addicted to your pain and must enjoy playing the victim.And the worst is, we are only too ready to agree with this assessment! Trauma victims commonly blame themselves. Blaming oneself for the shame of being a victim is recognized by trauma specialists as a defense against the extreme powerlessness we feel in the wake of a traumatic event. Self-blame continues the illusion of control shock destroys, but prevents us from the necessary working through of the traumatic feelings and memories to heal and recover.

She says, 'I'll swear by the rose tattooed on my ass, that old man raped me.'Here, the funeral parade stops. At this point, Comrade Snarky is a victim among victims. The rest of us — just her supporting cast.Mrs. Clark, leading us, she looks back and says, 'He what?'And from behind his camera, Agent Tattletale says, 'Me, too. He raped me first.'Saint Gut-Free says, 'Well what the hell...He poked me, too.'As if poor skinny Saint Gut-Free had enough ass left to poke.And Mrs. Clark says, 'This is not funny. Not in the least.'Tough,' the Matchmaker tells her. 'It's wasn't funny, either, when you raped me.'Shaking his ponytail, the Duke of Vandals tells the Matchmaker, 'You couldn't pay to get raped.

[Pope] Clement waved his hands in irritation as if to dismiss the very idea. 'The world is crumbling into ruin. Armies are marching. Men and women are dying everywhere, in huge numbers. Fields are abandoned and towns deserted. The wrath of the Lord is upon us and He may be intending to destroy the whole of creation. People are without leaders and direction. They want to be given a reason for this, so they can be reassured, so they will return to their prayers and their obiediences. All this is going on, and you are concerned about the safety of two Jews?

I believe that all people allow the act of victimization to take lead in their lives without realizing or trying to stop it. You hear of another person's problems, automatically feel the need to salve their pain, so you make it your own. After a while, it no longer matters if the problem was yours to begin with. You absorb their pain into your body, your blood stream, your soul. It becomes yours.

A thief is one who insists on sharing his victimhood.

I stayed in therapy long enough to know that nothing that happened to me was my fault. I didn't do anything to invite it or deserve it. But that just makes it worse. Maybe I don't blame myself for what happened, but when they tell you that something was completely and utterly random, they're also telling you something else. That nothing you do matters. It doesn't matter if you do everything right, if you dress the right way and act the right way and follow all the rules, because evil will find you anyway. Evil's resourceful that way. ... They tell you it was random to make you feel blameless. But all I hear them telling me is that I have no control, and if I have no control, then I'm powerless. I would have preferred being blamed.

If you cannot read Shakespeare, or Melville, or Toni Morrison because it will trigger something traumatic in you, and you'll be harmed by the read of the text because you are still defining yourself through your self-victimization, then you need to see a doctor.

The most powerful anti-Christian movement is the one that takes over and 'radicalizes' the concern for victims in order to paganize it. The powers and principalities want to be “revolutionary” now, and they reproach Christianity for not defending victims with enough ardor. In Christian history they see nothing but persecutions, acts of oppression, inquisitions.This other totalitarianism presents itself as the liberator of humanity. In trying to usurp the place of Christ, the powers imitate him in the way a mimetic rival imitates his model in order to defeat him. They denounce the Christian concern for victims as hypocritical and a pale imitation of the authentic crusade against oppression and persecution for which they would carry the banner themselves. In the symbolic language of the New Testament, we would say that in our world Satan, trying to make a new start and gain new triumphs, borrows the language of victims....The Antichrist boasts of bringing to human beings the peace and tolerance that Christianity promised but has failed to deliver. Actually, what the radicalization of contemporary victimology produces is a return to all sorts of pagan practices: abortion, euthanasia, sexual undifferentiation, Roman circus games galore but without real victims, etc.Neo-paganism would like to turn the Ten Commandments and all of Judeo-Christian morality into some alleged intolerable violence, and indeed its primary objective is their complete abolition. Faithful observance of the moral law is perceived as complicity with the forces of persecution that are essentially religious...Neo-paganism locates happiness in the unlimited satisfaction of desires, which means the suppression of all prohibitions. This idea acquires a semblance of credibility in the limited domain of consumer goods, whose prodigious multiplication, thanks to technological progress, weakens certain mimetic rivalries. The weakening of mimetic rivalries confers an appearance of plausibility, but only that, on the stance that turns the moral law into an instrument of repression and persecution.