John 1. In the beginning was that Word, and that Word was with God, and that Word was God. All things were made by it, and without it was made nothing that was made. And that light shineth in the darkenesse, and the darkenesse comprehended it not. There was a man sent from God, whose name was Iohn. This same came for a witnesse, to beare witnesse of that light, that all men through him might beleeue. He was not that light, but was sent to beare witnesse of that light. This was that true light, which lighteth euery man that commeth into the world. He was in the world, and the worlde was made by him: and the worlde knewe him not. But as many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his Name. Which are borne not of blood, nor of the will of the flesh, nor of ye wil of man, but of God. And that Word was made flesh, and dwelt among vs, (and we sawe the glorie thereof, as the glorie of the onely begotten Sonne of the Father) full of grace and trueth.

 In the beginning was that Word, and that Word was with God, and that Word was God. All things were made by it, and without it was made nothing that was made. And that light shineth in the darkenesse, and the darkenesse comprehended it not. There was a man sent from God, whose name was Iohn. This same came for a witnesse, to beare witnesse of that light, that all men through him might beleeue. He was not that light, but was sent to beare witnesse of that light. This was that true light, which lighteth euery man that commeth into the world. He was in the world, and the worlde was made by him: and the worlde knewe him not. But as many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his Name. Which are borne not of blood, nor of the will of the flesh, nor of ye wil of man, but of God. And that Word was made flesh, and dwelt among vs, (and we sawe the glorie thereof, as the glorie of the onely begotten Sonne of the Father) full of grace and trueth. Iohn bare witnesse of him, and cryed, saying, This was he of whom I said, He that commeth after me, was before me: for he was better then I. And of his fulnesse haue all we receiued, and grace for grace. For the Lawe was giuen by Moses, but grace, and trueth came by Iesus Christ. No man hath seene God at any time: that onely begotten Sonne, which is in the bosome of the Father, he hath declared him. Then this is the record of Iohn, when the Iewes sent Priestes and Leuites from Hierusalem, to aske him, Who art thou? And he confessed and denied not, and said plainely, I am not that Christ. And they asked him, What then? Art thou Elias? And he said, I am not. Art thou that Prophet? And he answered, No. Then said they vnto him, Who art thou, that we may giue an answere to them that sent vs? What sayest thou of thy selfe? He said, I am the voyce of him that cryeth in the wildernesse, Make straight the way of the Lord, as said the Prophet Esaias. And they asked him, and saide vnto him, Why baptizest thou then, if thou be not that Christ, neither Elias, nor that Prophet? Iohn answered them, saying, I baptize with water: but there is one among you, whom ye knowe not. He it is that commeth after me, which was before me, whose shoe latchet I am not worthie to vnloose. These things were done in Bethabara beyond Iordan, where Iohn did baptize. The next day Iohn, seeth Iesus comming vnto him, and saith, Beholde that Lambe of God, which taketh away the sinne of the world. This is he of whom I saide, After me commeth a man, which was before me: for he was better then I. And I knewe him not: but because he should be declared to Israel, therefore am I come, baptizing with water. So Iohn bare recorde, saying, I behelde that Spirit come downe from heauen, like a doue, and it abode vpon him, And I knewe him not: but he that sent me to baptize with water, he saide vnto me, Vpon whom thou shalt see that Spirit come downe, and tary still on him, that is he which baptizeth with the holy Ghost. The next day, Iohn stoode againe, and two of his disciples. And the two disciples heard him speake, and followed Iesus. Then Iesus turned about, and saw them follow, and saide vnto them, What seeke ye? And they saide vnto him, Rabbi (which is to say by interpretation, Master) where dwellest thou? He saide vnto them, Come, and see. They came and sawe where hee dwelt, and abode with him that day: for it was about the tenth houre. Andrew, Simon Peters brother, was one of the two which had heard it of Iohn, and that followed him. The same founde his brother Simon first, and said vnto him, We haue founde that Messias, which is by interpretation, that Christ. And he brought him to Iesus. And Iesus behelde him, and saide, Thou art Simon the sonne of Iona: thou shalt be called Cephas, which is by interpretation, a stone. The day following, Iesus woulde goe into Galile, and founde Philip, and said vnto him, Followe me. Nowe Philip was of Bethsaida, the citie of Andrew and Peter. Philippe founde Nathanael, and saide vnto him, Wee haue founde him of whom Moses did write in the Lawe, and the Prophetes, Iesus that sonne of Ioseph, that was of Nazareth. Then Nathanael sayde vnto him, Can there any good thing come out of Nazareth? Philip saide to him, Come, and see. Iesus sawe Nathanael comming to him, and saide of him, Beholde in deede an Israelite, in whom is no guile. Nathanael sayde vnto him, Whence knewest thou mee? Iesus answered, and sayd vnto him, Before that Philip called thee, when thou wast vnder the figge tree, I sawe thee. Nathanael answered, and saide vnto him, Rabbi, thou art that Sonne of God: thou art that King of Israel. Iesus answered, and sayde vnto him, Because I sayde vnto thee, I sawe thee vnder the figtree, beleeuest thou? thou shalt see greater things then these. And he saide vnto him, Verely, verely I say vnto you, hereafter shall yee see heauen open, and the Angels of God ascending, and descending vpon that Sonne of man.

John 1:1‭, ‬3‭, ‬5‭-‬10‭, ‬12‭-‬23‭, ‬25‭-‬33‭, ‬35‭, ‬37‭-‬51 GNV

https://bible.com/bible/2163/jhn.1.1-51.GNV

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THE DAILY TELEGRAPH & FLEET STREET FINANCIAL DISPATCH LONDON — SEPTEMBER 2025 — SPECIAL ECONOMIC INVESTIGATION THE ARCHITECTURE OF GLOBAL CAPITALISM AND THE MECHANICS OF UNIVERSAL DEMAND An Analytical Examination of the Post-War Industrial Order, the Fallacy of Unfettered Laissez-Faire, Mechanisation, and the State-Guaranteed System of Participatory Remuneration BY OUR SPECIAL ECONOMIC CORRESPONDENT IN FLEET STREET, Warren A. Lyon with Cheuy Leon Stephen Lam Tom. LONDON — In the tenth year following the cessation of European hostilities in 1955, as the Western world navigates the transition from wartime economic controls to the mid-century industrial consensus, thoughtful observers in Fleet Street, Westminster, and the City must confront a fundamental problem of political economy. The modern capitalist apparatus—stretching across the United Kingdom, the Commonwealth, North America, and Western Europe—operates upon a single, immutable law: the imperative equilibrium between Supply and Demand. Yet, despite the vast expansion of mechanized production, factory automation, and electronic computation, our financial architectures continue to suffer from a crippling structural defect: the systemic failure to guarantee requisite consumer purchasing power (ability to pay/ATP) across the whole of the populace. I. THE LESSONS OF THE POST-WAR CONSCIOUSNESS: SUPPLY, DEMAND, AND THE ELECTRIC CIRCUIT To comprehend the crisis of modern industrial organization, one must discard the antiquated Victorian dogma that human existence is defined solely by manual toil. Under the classical doctrine of laissez-faire, labour was treated as an elastic commodity, hired when factories required muscle and cast aside into poverty when machines replaced handiwork. In an age dominated by automatic machinery, conveyor systems, and early electronic computing, such a doctrine is not merely obsolete; it is actively destructive to the civic health of the realm. Consider the macro-economic structure as an electrical power grid carrying a constant current of thirty amperes. Under a rational and balanced order, this current is bifurcated equally along two parallel conductors: fifteen amperes are directed to energise the lamp of Industrial Supply (the manufacturing apparatus, capital investment, and technological innovation), while the remaining fifteen amperes flow uninterrupted to power the lamp of Demand—the Ability to Pay vested within the consumer public. In an unregulated laissez-faire system, however, an artificial blockage is introduced along the conductor powering Consumer Demand. It acts as a deliberate obstruction—resembling a corkscrew jammed into the brass fittings of a ship's engine room. The electrical energy, unable to reach the lamp of Demand, encounters extreme resistance; heat builds rapidly within the circuit, insulation scorches, and the entire socio-economic edifice is threatened with catastrophic conflagration. Energy in an economic system, like energy in physics, is never destroyed; if it is denied its proper outlet in legitimate consumer spending, it manifests as market collapse, civil unrest, shoplifting, and social decay. Click here.

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