back to religious, galaxy
|religious||galaxy||3418||Panshin, Alexei. Star Well. New York: Ace Books (1978; c. 1968); pg. 38.||"In the Orion, bound for Star Well, two of the girls on their way to Miss McBurney's Justly Famous Seminary were making secret plans in their cramped little cabin... " [This school also mentioned by name pg. 39.]|
|religious||galaxy||3418||Panshin, Alexei. Star Well. New York: Ace Books (1978; c. 1968); pg. 73.||"Srb... was himself a Mithraist with some private interest in the subject of comparative religion, but he was not a priest. He often dressed as one, however, the better to pass without undue attention in strange and suspicious sectors. A fat layman is one thing; a fat priest something else altogether. One can be questioned without embarrassment and the other cannot. Embarrassment is perhaps not the grandest and noblest ways of putting others off-stride, but Srb cared little for niceties, rather more for results... "|
|religious||galaxy||3418||Panshin, Alexei. Star Well. New York: Ace Books (1978; c. 1968); pg. 122.|| "Srb said, 'A most interesting creature, Torve... we discussed theology at some length.'
...'Theology? I'm sure Torve knows nothing about theology.'
'But they did,' Louisa said. 'I heard them.'
'He explained to me several times a traditional myth of recreation. Bizarre, but most interest.'
'This is most interesting. Ah, could you summarize this myth?'
'Well, let me see.' Srb did his best to reconstruct Torve's explanation of wholeness and nothingness and their interrelation. After a moment, Villiers stopped him.
'Excuse me, sir, but that's not theology.'
'I beg your pardon.'
'Do you recollect the book that I asked him if he had finished? That was a popular presentation of the cosmological theories of V. H. Rainbird--The Seventeenth Universe. What you have just described is Rainbird's account of the movement through the universal amnion of the metagalaxy.'...
'You mean to say that while I was talking theology, he was talking physics?' "
|religious||galaxy||3500||Chalker, Jack L. The Demons at Rainbow Bridge. New York: Baen (1998; c. 1989); pg. 360.|| "'...Tall, bipedal creatures--the one looked to be two and a half meters easy, the other maybe two--with horns, blazing, fiery eyes, ugly expressions. Ugly as sin and twice as fearsome-looking. My old Islamic grandfather would have recognized them in an instant, as would your Catholic priest...'
'Demons,' the Durquist mused. 'Xotha, in my mother tongue... The universal personification of evil...'
...'It was long theorized that such memories couldn't have arisen independently, even on early worlds like Mother Earth, where cultures and religions were so different, let alone on worlds that had no creatures in any way resembling them on their planets. An early, brutal, interstellar race that made such an impression that ancient cultures preserved their memory in legend and myth.' "
|religious||galaxy||3500||Dietz, William C. Where the Ships Die. New York: Berkley (1996); pg. 108.||Pg. 108: "...Natalie lowered herself to the mat, considered the lotus position, and decided against it. Not because of the religious significance . . . but because she wasn't sure she could pull it off. ";
Pg. 190: [Epigraph] "Take care where your footprints appear . . . lest the innocent follow.
|religious||galaxy||3900||Bradley, Marion Zimmer & Mercedes Lackey. Rediscovery. New York: DAW Books (1993); pg. 13.|| "'...It's really unlikely; but I understand there are a couple of ships that are still unaccounted for. It's funny to think if it is, we'll only be legends to them. Or maybe a religion--my, I wonder how that would mix in with four moons! Would we be gods returning, I wonder, or something horrible out of the Utter Night?'
'Probably gods. If against all odds, this were a Lost Colony, it would make Elizabeth happy,' Ysaye pointed out. 'Legends are her business, and in a sense religion is, too.'
John Haldane laughed. 'I can see it now: you and Elizabeth can be the goddesses, one black and one white.' "
|religious||galaxy||3900||Bradley, Marion Zimmer & Mercedes Lackey. Rediscovery. New York: DAW Books (1993); pg. 103.|| "'...Here you are, a planet without even space travel, and we come along and tell them they were just, well, seeded here by an interstellar society. That they're us. They have probably forgotten that entirely. They probably even have some variation of the old theory of origin from the Gods.'
Evans sneered. 'Superstitious religious drivel.' "
|religious||galaxy||3900||Bradley, Marion Zimmer & Mercedes Lackey. Rediscovery. New York: DAW Books (1993); pg. 244.|| "...if Ysaye hadn't refused the birth control implant 'for religious reasons' none of this would be happening.
Aurora's colleague, Doctor Darwin Mettier, was not so charitable, or tactful.
'If Space Services would make birth control implants mandatory for both sexes until couples had permission from the Service to start a family, this could never happen,' he said coldly. 'And if this woman had thought about her safety and her duty first, instead of her religious scruples--' "
|religious||galaxy||4000||The Conqueror's Child. Charnas, Suzy McKee. New York: Tor (1999); pg. 168.||"Suppose Erl had been taken down by one of his followers, suppose they'd had a wave of sickness decimate them, or fallen into a deadly religious frenzy? It wouldn't be the first time. "|
|religious||galaxy||4000||Vinge, Vernor. A Deepness in the Sky. New York: Tor (1999); pg. 68.|| "'...But Unnerby's team will see the center of the Deepest Dark. What can that really be like? Yes, we think we know: the frozen air, the vacuum. But that's all guesses. I'm not religious, Colonel Smith, but . . . I wonder at what they might find.'
Religious or not, all the ancient superstitions of snow-trolls and earth-angels seemed to hover just behind the general's words. Even the most rational quailed before the thought of a Dark so intense that in a sense the world did not exist. With an effort, Victory ignored the emotions that Greenval's words conjured. 'Yes, sir, there could be surprises. And I'd rat this scheme as a likely failure, except for one thing: Sherkaner Underhill.' "
|religious||galaxy||4000||Vinge, Vernor. A Deepness in the Sky. New York: Tor (1999); pg. 147.||"Five years into the New Sun, Nigh't'Deepness was mostly rebuilt. The stone foundations had survived the initial flash and the high-speed floods. As after every Dark going back many generations, the villagers had used the armored sprouts of the forest's first growth to build the ground floors of their homes and businesses and elementary schools. Perhaps by the year 60//10 they would have better timber and would install a second floor and--at the church--perhaps a third. "|
|religious||galaxy||4000||Vinge, Vernor. A Deepness in the Sky. New York: Tor (1999); pg. 406.||"The First Day of the Dark. Religions and nations set minor variations in the date. The New Sun began with an explosive blaze of light... "|
|religious||galaxy||4010||Bradley, Marion Zimmer. Exile's Song. New York: DAW Books (1996); pg. 43.||[Actual year unknown.] "'Room not too cold? Sometimes off-world guests find it so. As a boy I was schooled at Saint Valentine's monastery, and we would wake up sometimes, and find snow lying on our blankets. I resolved then that no guest of mine should ever be cold.' "|
|religious||galaxy||4010||Bradley, Marion Zimmer. Exile's Song. New York: DAW Books (1996); pg. 76.||"Margaret came to the grave, looked into the faces of strangers, and saw--not strangers, but friends she had not known, she possessed. It gave her the strength to endure as the Terran chaplain, in his gray clericals, a sober note between the greens and blues of the Darkovans, began to read the ritual words. Ivor had not been an adherent of any one of Terra's many faiths--if he had a religion, it was music--so the words were impersonal, almost without impact. " [Other refs., not in DB, but religion does not seem to be a prominent element in the novel.]|
|religious||galaxy||4025||Bradley, Marion Zimmer. Traitor's Sun. New York: DAW Books (1999); pg. 410.|| "'Oh, a religious site. Well, there is no explaining those sorts of things, is there? Even when you grow up with the beliefs, you never really understand them. I think that religion is just a box into which real mysteries are dropped, like old clothing.'
Marguerida gave Kate a look of pleasure. she had nearly forgotten how delightful it was to have a discussion about ideas, for there were very few people on Darkover who had the education and intellectual curiosity she craved. And, until now, it had not occurred to her that Katherine might be a woman with unusual ideas of her own. 'Now, that is a very interesting attitude. I never thought if it that way before, but you make good sense. I had the impression from a few things you said that Renney had a pretty complex religious life--your sacred groves and all. Don't you accept those things any longer?' "
|religious||galaxy||4025||Bradley, Marion Zimmer. Traitor's Sun. New York: DAW Books (1999); pg. 411.||"'Maybe my years of living in the Federation have left me a bit cynical.' Katherine gave a thoughtful sigh. 'We have goddesses on Renney, and the people believe in them. A day does not go by that my Nana doesn't offer prayers and do her small rituals. When I was a child they seemed to me to be wonderful, but when we went back there, so Nana could meet Terese, I was . . . almost embarrassed, I suppose. It seemed so backward and superstitious, and just a little silly. I would never suggest such a thing to her, of course. My Nana may be old, but she is still capable of reducing me to jelly without exerting herself... After living in the Federation for years, observing and being exposed to dozens of religions--the followers of which all insist that theirs is the only true religion--well, it all started to seem ridiculous to me. It is very hard to go on believing in the power of goddesses when you have never seen one...' "|
|religious||galaxy||4025||Bradley, Marion Zimmer. Traitor's Sun. New York: DAW Books (1999); pg. 411.||"Marguerida did not answer, thinking about her own experiences. Her memory swept back to the moment when she married Mikhail, in the presence of Varzil the Good and another, the goddess Evanda. She had never doubted the actuality of that, but she found herself reluctant to share the experience with her new friend. It was a very personal remembrance, and even now, years after the fact, it was so awesome that she could not bring herself to speak of it to anyone except Mikhai. " [More.]|
|religious||galaxy||5000||Le Guin, Ursula K. The Telling. New York: Harcourt (2000)||[Book jacket] "In the latest novel I the Hainish cycle... Sutty, an Observer for the interstellar Ekumen, has been assigned to Aka, a world in the grip of a materialistic government. The monolithic Corporation State of Aka has outlawed all old customs & beliefs. Sutty herself, an Earthwoman, has fled from a similar monolithic state--but one controlled by religious fundamentalists.
Unexpectedly she received permission to leave the modern city where her movements were closely monitored. She travels up the river into the countryside, going from howling loudspeakers to bleating cattle, to seek the remnants of the banned culture of Aka. As she comes to know & love the people she lives with, she begins to learn their unique religion--the telling. Finally joining them on a trek into the high mountains to one of the last sacred places, she glimpses hope for the reconciliation of the warring ideologies that have filled their lives, & her own, with grief. " [Refs. throughout.]
|religious||galaxy||7000||Allen, Roger MacBride. Inferno. New York: Ace Books (1994); pg. xi.|| "The Spacer-Settler struggle was at its beginning, and at its end, an ideological contest. Indeed, to take a page from primitive studies, it might more accurately be termed a theological battle, for both sides clung to their positions more out of faith, fear, and tradition rather than through any carefully reasoned marshaling of the facts.
Always, whether acknowledged or not, there was one issue at the center of every confrontation between the two sides: robots. One side regarded them as the ultimate good, while the other side saw them as the ultimate evil. "
|religious||galaxy||13560||Herbert, Frank. Dune Messiah. New York: Ace (1987; c. 1969); pg. 74.||Pg. 74: "His gaze went to Korba, who sat in a pose of religious reverie--listening with the soul. How could the Quzarate use this exchange? More religious mystery? Something to evoke awe? No doubt. "; Pg. 76: "...his Fremen, charged with mystical strength, sweep all before them in the religious war. The Jihad gained a new perspective... "; Pg. 80: "Often in their religious ecstasy, they filled the streets with screeching like some odd aviary. In fact, the Fremen called them 'passage birds.' And the few who died here were 'winged souls.' "; Pg. 139: "'...We must keep in mind that there's more to religion and government than approving treaties and sermons.' " [Many other refs. throughout novel.]|
|religious||galaxy||15200||Herbert, Frank. The Heretics of Dune. New York: G. P. Putnam's Sons (1984); pg. 51.|| "Has not religion claimed a patent on creation for all of these millennia?
--The Tleilaxu Question,
|religious||galaxy||20000||Clarke, Arthur C. The City and the Stars. New York: Harcourt, Brace & World (1956); pg. 156.||"The Master had come to Earth amid the chaos of the Transition Centuries, when the Galactic Empire was crumbling but the lines of communication among the stars had not yet completely broken. He had been of human origin, though his home was a planet circling one of the Seven Suns. While still a young man, he had been forced to leave his native world, and its memory had haunted him all his life. His expulsion he blamed on vindictive enemies, but the fact was that he suffered from an incurable malady which, it seemed, attacked only Homo sapiens among all the intelligent races of the Universe. That disease was religious mania. "|
|religious||galaxy||20000||Clarke, Arthur C. The City and the Stars. New York: Harcourt, Brace & World (1956); pg. 156.|| "Throughout the earlier part of its history, the human race had brought forth an endless succession of prophets, seers messiahs, & evangelists who convinced themselves and their followers that to them alone were the secrets of the Universe revealed. Some of them succeeded in establishing religions that survived for many generations and influenced billions of men; others were forgotten even before their deaths.
The rise of science, which with monotonous regularity refuted the cosmologies of the prophets and produced miracles which they could never match, eventually destroyed all these faiths. It did not destroy the awe, nor the reverence and humility, which all intelligent beings felt as they contemplated the stupendous Universe in which they found themselves. What it did weaken, and finally obliterate, were the countless religions, each of which claimed... that it was the sole repository of the truth and that its millions of rivals an predecessors were all mistaken. "
|religious||galaxy||20000||Clarke, Arthur C. The City and the Stars. New York: Harcourt, Brace & World (1956); pg. 157.||"Yet, though they never possessed any real power once humanity had reached a very elementary level of civilization, all down the ages isolated cults had continued to appear, and however fantastic their creeds they had always managed to attract some disciples. They thrived with particular strength during periods of confusion and disorder, and it was not surprising that the Transition Centuries had seen a great outburst of irrationality. When reality was depressing, men tried to console themselves with myths. "|
|religious||galaxy||22995||Benford, Gregory. Foundation's Fear. New York: HarperCollins (1997); pg. 162.||"Some societies labored through their meta-stability, then crashed; Theocracy, Transcendentalism, Macho Feudalism. This latter appeared whenever people had metallurgy and agriculture... Starting from a plateau period of seeming stability but not stasis, the system produced a Challenger Idea. This threatened stability, which forced formation of coalitions to oppose the challenge. Factions formed. Then they gelled. The coalitions could be primarily religious, political, economic, technological, even military--though this last was a particularly ineffective method, the data showed. "|
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 173.|| "'You've been on Trantor for two years, Dors, so you might understand a few things that I don't. Is it your opinion that this odd social system the Mycogenians have is part of a supernaturalistic view they have?'
'Yes. Would you have heard that this was so?'
'What do you mean by 'supernaturalistic'?'
'The obvious. A belief in entities that are independent of natural law, that are not bound by the conservation of energy, for instance, or by the existence of a constant of action.'
'I see. You're asking of Mycogen is a religious community.'
It was Seldon's turn. 'Religious?'
'Yes. It's an archaic term, but we historians use it--our study is riddled with archaic terms. 'Religious' is not precisely equivalent to 'supernaturalistic,' thought it contains richly supernaturalistic elements...' "
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 173.|| "'...I can't answer your specific question, however, because I've never made any special investigation of Mycogen. Still, from what little I've seen of the place and from my knowledge of religions in history, I wouldn't be surprised if the Mycogenian was religious in character.'
'Would it surprise you if Mycogenian legends were also religious in character?'
'No, it wouldn't.
'And therefore not based on historical matter?'
'That wouldn't necessarily follow. The core of the legends might still be authentically historic, allowing for distortion and supernaturalistic intermixture.'
'Ah,' said Seldon and seemed to retire into his thoughts. "
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 173.|| "Finally, Dors broke the silence that followed and said, 'It's not so uncommon, you know. There is a considerable religious element on many worlds. It's grown stronger in the last few centuries as the Empire has grown more turbulent. On my world of Cinna, at least a quarter of the population is tritheistic.'
Seldon was again painfully and regretfully conscious of his ignorance of history. He said, 'Were there times in past history when religion was more prominent than it is today?'
'Certainly. In addition, there are new varieties springing up constantly. The Mycogenian religion, whatever it might be, could be relatively new and may be restricted to Mycogen itself. I couldn't really tell without considerable study.' "
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 174.|| "'But now we get to the point of it, Dors. Is it your opinion that women are more apt to be religious than men are?'
Dors Venabili raised her eyebrows. 'I'm not sure if we can assume anything as simple as that.' She thought a bit. 'I suspect that those elements of a population that have a smaller stake in the material natural world are more apt to find solace in what you call supernaturalism--the poor... the downtrodden. Insofar as supernaturalism overlaps religion, they may also be more religious. There are obviously many exceptions in both directions. Many of the downtrodden may lack religion; many of the rich, powerful, and satisfied may possess it.'
'But in Mycogen,' said Seldon, 'where the women seemed to be treated as subhumans--would I be right in assuming they would be more religious than the men, more involved in the legends that the society has been preserving?'
'I wouldn't risk my life on it... but I'd be willing to risk a week's income on it.' "
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 174.|| "Dors smiled at him. 'There's a bit of your psychohistory, Hari. Rule number 47,854: The downtrodden are more religious than the satisfied.'
Seldon shook his head. 'Don't joke about psychohistory, Dors. You know I'm not looking for tiny rules but for vast generalizations and for means of manipulation. I don't want comparative religiosity as the result of a hundred specific rules. I want something from which I can say, after manipulation through some system of mathematicized logic, say, 'Aaho, this group of people will tend to be more religious than that group, provided that the following criteria are met, and that, therefore, when humanity meets with these stimuli, it will react with these responses.'
'How horrible,' said Dors. 'You are picturing human beings as simple mechanical devices. Press this button and you will get that twitch.'
'No, because there will be many buttons pushing simultaneously to varying degrees...' "[Many other refs., not in DB.]
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 176.|| "'Well, let me think. Hummin says I must protect you and I interpret that as meaning I must help you when I can. What do I know about religion? That's nowhere near my specialty, you know. I have always dealt with economic forces, rather than philosophic forces, but you can't split history into neat little nonoverlapping divisions. For instance, religions tend to accumulate wealth when successful and that eventually tends to distort the economic development of a society. --There, incidentally, is one of the numerous rules of human history that you'll have to derive from your basic Laws of Humanics or whatever you called them...'
...Finally she said, 'This is not an invariable rule, bit it seems to me that on many occasions, a religion has a book--or books--of significance; books that have their ritual, their view of history, their sacred poetry, and who knows what else. Usually those books are open to all and are a means of proselytization. Sometimes they are secret.' "
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 188.|| "'So you insult us by asking about our religion, as though we have never called on a mysterious unsubstantial spirit to do for us what we cannot do for ourselves.'
'There are many people, many worlds who believe in supernaturalism in one form or another . . . religion, if you like the word better. We may disagree with them in one way or another, but we are as likely to be wrong in our disbelief as they in their belief. In any case, there is no disgrace in such belief and my questions were not intended as insults.' "
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 192.|| "'...For many worlds, the ancient historical records--the truly ancient historical records--have decayed into myths and legends, often becoming part of a set of religious beliefs or of supernaturalism. But if Mycogen does not have a religion, then--'
'I said we have history.'
Seldon said, 'Twice you've said you have history. How old?'
'It goes back twenty thousand years.'
'Truly? Let us speak frankly. Is it real history or is it something that has degenerated into legend?'
'It is real history, of course.' "
|religious||galaxy||23000||Asimov, Isaac. Prelude to Foundation. New York: Doubleday (1988); pg. 208.|| "'I would like to find out, as tactfully as possible, if there is some structure in Mycogen that is particularly significant, that is tied in with the past, that has a sort of mythic value, that can--'
Dors interrupted, trying not to smile. 'I think what you are trying to ask is whether Mycogen has a temple.'
And, inevitably, Seldon looked blank and said, 'What's a temple?'
'Another archaic term of uncertain origin. It means all the things you asked about--significance, past, myth. Very well, I'll ask. It's the sort of thing, however, that they might find difficult to speak of. To tribespeople, certainly.' "
|religious||galaxy||23000||Bear, Greg. Foundation and Chaos. New York: HarperCollins (1998); pg. 66.||"And once she had been the very best of couriers, one of the highest paid in Dahl, inheritor of a tradition thousands of years old, as convoluted and ornate with language and ritual as any religious commerce off Trantor. Sometimes, even official and public papers were handed to the Dahlite couriers by legitimate day bosses... "|
|religious||galaxy||23000||Engh, M. J. Rainbow Man. New York: Tor (1993); pg. 36.|| "'We don't have laws,' he said gravely, 'but we have law.'
Whoosh! Whoosh! One on either side of us, laughing as they passed. I raised my milk cup in salute. 'How do you mean that?' I asked Doron.
'The law of God,' he said. 'People who respect the law of God have no need for other laws.'
'What god is that?'
'The God,' he said. 'The only God.'
I had heard, somewhere out in the Gemmeus cluster, that religion was a big thing on Bimran; but I'd seen so little evidence of it, I'd dismissed that rumor as just one of the things you hear. I'd studied history, I'd experienced a few religious worlds, I thought I knew something about religion; and on Bimran I hadn't even seen anything that could be called a place of worship. 'How do you know what the law of God is?' I asked. I put my tongue down deep into the cold sweetness in my cup and looked at him over the rim. " [Extensive religious refs. throughout novel, not in DB.]
|religious||galaxy||23000||Engh, M. J. Rainbow Man. New York: Tor (1993); pg. 56.|| "'I haven't heard any god stuff on Bimran at all,' I said, except from Doran... But I certainly haven't noticed people doing anything religious.'
Leona sniffed. 'That's because of what Bimranites have done with religion.'
'The same thing a lot of reformers and protesters and theologians have tried to do a few thousand times elsewhere. They've taken the ritual out of religion--made it strictly an intellectual and moral thing. And you know, if they'd asked my advice, I'd have said that's a dumb mistake.'
'At least like this it doesn't get in people's way.' "
|religious||galaxy||23008||Asimov, Isaac. Forward the Foundation. New York: Doubleday (1993); pg. 153.|| "Namarti said, 'It's not Galactic Standard. Supernatural influences. How's that?'
'Oh supernatural influences. Why didn't you say so? No, I don't believe in that sort of thing. By definition, something is supernatural if it exists outside the laws of nature and nothing exists outside the laws of nature. Are you turning into a mystic?' Andorin asked it as if though he were joking, but his eyes narrowed with sudden concern.
Namarti stared him down. Those blazing eyes of his could stare anyone down. 'Don't be a fool. I've been reading about it. Trillions of people believe in supernatural influences.'
'I know,' said Andorin. 'They always have.'
'They've done so since before the beginning of history. The words 'gods' is of unknown origin. It is, apparently, a hangover from some primeval language of which no trace any longer exists, except that word...' "
|religious||galaxy||23008||Asimov, Isaac. Forward the Foundation. New York: Doubleday (1993); pg. 154.|| "'...Do you know how many different varieties of beliefs there are in various kinds of gods?'
'Approximately as many as the varieties of fools among the Galactic population, I should say.'
Namarti ignored that. 'Some people think the word dates back to the time when all humanity existed on but a single world.'
'Itself a mythological concept. That's just as lunatic as the notion of supernatural influences. There never was one original human world.'
'There would have to be, Andorin,' said Namarti, annoyed. 'Human beings can't have evolved on different worlds and ended as a single species.'
'Even so, there's no effective human world. It can't be located, it can't be defined, so it can't be spoken of sensibly, so it effectively doesn't exist.' "
|religious||galaxy||23008||Asimov, Isaac. Forward the Foundation. New York: Doubleday (1993); pg. 154.|| "'These gods,' said Namarti, continuing to follow his own line of though, 'are supposed to protect humanity and keep it safe or at least to care for those portions of humanity that know how to make use of the gods. At a time when there was only one human world, it makes sense to suppose they would be particularly interested in caring for that one tiny world with a few peoples. They would care for such a world as though they were big brothers--or parents.'
'Very nice of them. I'd like to see them try to handle the entire Empire.' "
|religious||galaxy||33960||Harrison, Harry. A Stainless Steel Rat is Born. New York: Bantam (1985); pg. 32.|| "'...But they're all two-buckers, losers. I did know one once who swore he knew The Bishop, long time ago.'
'The Bishop?' I said, blinking rapidly, trying to sum up what little I knew of the ecclesiastical hierarchy. 'I don't go to church much these days. . . .'
'Not that kind of bishop. I mean The Bishop, the geezer used to clean out banks and things. Thought you would have heard of him.'
'Before my time, I guess.'
'Before everyone's time. This was years ago. Cops never got him, I hear. This two-bucker bragged he knew The Bishop, said that he had retired and was lying low. He must of been lying, two-bucker like him.' " [The Bishop is the Stainless Steel Rat's mentor, and a major character in the novel. Pg. 37: 'The Bishop' is named after the chess piece.]
|religious||galaxy||33977||Harrison, Harry. The Stainless Steel Rat's Revenge in The Adventures of The Stainless Steel Rat (omnibus). Garden City, NY: Nelson Doubleday (c. 1970); pg. 150.|| "'You will be issued with good Cliaand clothing,' one of my inquisitors announced. 'It is a pleasure to wear.'...
'Is this religious symbol,' another asked, holding the photograph in his fingertips at arm's length.
'It is a picture of my wife.'
'Only religious symbols permitted.'
'She is like an angel to me.'
They puzzled over this for awhile, then reluctantly admitted the picture. "
|religious||galaxy||33989||Harrison, Harry. The Stainless Steel Rat Wants You. New York: Bantam (1979); pg. 142.|| "'I mean you are about to make the weapon that will save us all and your name will ring down through the history books forever. Coypu, Galaxy Savior.'
'Don't think you're the first one to ever say that. All geniuses are called mad...' "
|religious||Germany||1985||Bear, Greg. Blood Music. New York: Arbor House (2002; c. 1985); pg. 240.|| "--I can become one of you?
We think that is a correct assessment. You already are one of us. We have encoded parts of you into many teams for processing. We can encode your PERSONALITY and complete the loop. You will be one of us--temporarily, should you choose. We can do it now.
--I'm afraid. I'm afraid you'll steal my soul from inside . . .
Your SOUL is already encoded, Bernard. We will not initiate unless we receive permission from all your mental fragments. "
|religious||Greece||1997||Preuss, Paul. Secret Passages. New York: Tor (1997); pg. 355.|| "'Minakis promised the metropolitan his work [with particle physics] had no religious significance.'
'I won't tell the metropolitan if you won't.'
...'Are you religious, husband?'
'Only in unguarded moments. You, wife?'
'Oh, yes. My religion is very old.' She came toward him, her dark hair moving on her shoulders... "
|religious||Haiti||2045||Sterling, Bruce. Distraction. New York: Bantam (1998); pg. 356.|| "'I understand these Haitians are very religious people.'
'Oh yeah,' nodded Fontenot. 'They had a minister, back in the old country [Haiti], doing his Moses free-the-people thing. So of course the regime had the guy shot...' " [Also pg. 340.]
|religious||Heao's World||3500||Felice, Cynthia. Godsfire. New York: Pocket Books (1978); pg. 6.|| "'Learn what? The temple guardians were not interested in the skybridge until Rellar suggested we might learn more about the gods by studying it.'
'Since you already know, why ask me?'
'Rellar is not usually given to religious pursuits, and I'm curious about his true purpose.' "
|religious||Heao's World||3500||Felice, Cynthia. Godsfire. New York: Pocket Books (1978); pg. 169.||"'...But doesn't it strike you as strange that Tarana did not use the proper rituals to deal with the matter? Only she and I, and now you, know that she put religious trappings on a scholarly declaration... Tarana is many things, but she takes her religious duties seriously...' "|
|religious||Heao's World||3500||Felice, Cynthia. Godsfire. New York: Pocket Books (1978); pg. 171.||"'...And, besides, it's Academe's policy to bend to the will of the community. In this last generation the community has become very religion-conscious. I don't think it's healthy for the balance between Academe and the temple to become heavily weighted on either side...' " [Many other refs., not in DB. This novel is primarily about religion, more so than about science.]|
|religious||Hegira||4000||Bear, Greg. Hegira. New York: Tor (1989; 1st printed 1979); pg. 9.||[Year estimated.] "The penitents had gathered from leagues around for the night march through Mediweva's capital, Madreghb. Men, women, and children dressed in brown sacks, black and white clerical robes, or the red of deacons and priests swung leather cats against their backs, the strands weighted to age and devotion. Beneath cloth tatters their flesh was raw as ground meat.
'This is religious inspiration!' Sulay rasped. 'The Heisos Kristos of Mediweva demands that they poison their bodies with infection to see His visions. Absorb this and learn from it. We've met with many people and their religions, but none is more amazing than this.' " [Many other refs., not in DB. Religion is a central theme.]
|religious||Helliconia||4000||Aldiss, Brian. Helliconia Spring. New York: Atheneum (1982); pg. 30.|| "He took to roving alone through the suburbs of the city, until its thick shadows took on for him colours of familiarity. He listened to people, who often talked of religion, or to the sayers who spoke at street corners, who often laced their stories with religion.
Religion was the romance of the darkness, as terror had been of the Barriers, where tribal drums warded off devils. Slowly, Yuli began to perceive in religious talk not a vacuum but a core of truth: the way in which people lived and died had to be explained. Only savages needed no explanation. The perception was like finding an animal's trail in the snow. "
|religious||Idaho||1930||Boyer, Elizabeth H. "A Foreigner Comes to Reddyville " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 206, 214.||Pg. 206: "I wasn't overly religious, so I wasn't thinking along the lines of signs from heaven. This was something I just had no explanation for, with the knowledge that was available at the time. "; Pg. 214: "Like I said before, I'd been rebellious and never very churchy, but I began to feel frightened by the smallness of my own existence. 'Mama, I think this is something we shouldn't talk about. Maybe it isn't something religious at all...' "|
|religious||Idaho||1950||Boyer, Elizabeth H. "A Foreigner Comes to Reddyville " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 215.||"I never got real religious, even afterward, but I came to believe in many different things. I never forgot what my mother said that night in Reddyville. It troubled me, and does yet, to think that if he came back after he was here, that he didn't choose us again. And it's hard to feel lonely when you know you're not alone. A lot of people flat out deny that life could exist on the stars. And while they're doing it, standing on this little pinpoint of light we call Earth, there's probably a million other tiny little fools on other pinpoints of light saying the same thing, that they're the only ones in the whole big universe, like they're some bigshots running the whole show. "|
|religious||Illinois: Chicago||2030||Jablokov, Alexander. Nimbus. New York: Avon Books (1993); pg. 122.||Pg. 122: "'Me. And that woman you slept with a few months after your marriage broke up? She was a divinity student at Chicago. Angelic sort. She came up and told you what a mean piano you played? You always were a sucker for that sort of thing.' "; Pg. 124: "...Guatemalan peasant girl studying theology at the University of Chicago? "|
|religious||India||2127||Card, Orson Scott. Shadow of the Hegemon. New York: Tor (2001); pg. 205.||"'The spirit of God is more at home in India and Pakistan than any other place. It is no accident that great religions have been born here, or have found their purest form...' "|
|religious||Ireland||2050||Scarborough, Elizabeth Ann. Last Refuge. New York: Bantam (1992); pg. 197.||"'Yes, but Ireland has been a very religious country for a long time...' "|
|religious||Israel||1992||Pruett, Joe. "X-Men Movie Prequel: Magneto " in X-Men: Beginnings, Vol. 1. New York: Marvel Comics (2000); pg. 120.||[Charles Xavier discusses the emergence of mutants with Erik (Magneto).] "'Taking over the world, even if it was possible, will not answer our problems. Only tolerance and understand will.'
'You are either naive or a fool, Charles. Your dream would never work. Society would never allow it to happen. Haven't you learned that bigotry towards others--be it race, religion or genetic traits--is the rule rather than the exception?' "
|religious||Kansas||1989||Denton, Bradley. Buddy Holly Is Alive and Well on Ganymede. New York: William Morrow and Co. (1991); pg. 94.|| "In the pantheon of her beliefs, Buddy Holly was God, Chuck Berry was the Holy Spirit, John Lennon was the new Pope (replaced the martyred Pope Sam), and Paul, George, and Ringo was cardinals. Otis Redding, Bob Dylan, and the up-and-coming Stones were priests with terrific parishes...
Christians, Jews, or Muslims might conclude that this Religion of Rock and Roll is either facetious or deliberately offensive. It is neither. Mother and I relied upon our Church and our God just as any other religionists rely upon their Churches and their Gods. Of course, everyone believes in the superior power of his or her own particular God... "
|religious||Kansas: Smallville||1963||Stern, Roger. The Death and Life of Superman. New York: Bantam (1993); pg. 14.||Pg. 14: "She and Jonathan had been trying for eight years to have a child of their own, but after two miscarriages and a stillbirth they had just about given up. Neither of them were regular churchgoers, but Martha believed in destiny, and felt that this child was meant to be theirs. she was determined to keep him... "; Pg. 15: "The Kents counseled Clark to think of his powers as a great gift. Martha and Jonathan both impressed upon the boy that being stronger or able to fly didn't necessarily make him better than anyone else. 'Power carries a lot of responsibilities, son, and it's up to each of us to use whatever talents we have to leave the world a better place than we found it.' "|
|religious||Kentucky||1986||Claremont, Chris. New Mutants, Vol. 1, No. 42: "New Song for Old ". New York: Marvel Comics Group (Aug. 1986); pg. 2.||Pg. 2: "And within a huge, hulking alien temple... a band plays... and Lila Cheney sings--of fear and courage and love. "; Pg. 3: Sam: "Let's hit the temple wall, team-- " [Sam is dreaming.]; Pg. 10: Sign on wall in Sam's family's house: "Bless this house, O' Lord "|
|religious||Krypton||1715||Maggin, Elliot S. Superman: Last Son of Krypton. New York: Warner Books (1978); pg. 10.||[Year estimated.] "For some time Jor-El was a rising star among his fellow Kryptonians. His mind was the marvel of his age. Heir to a long line of scientists, inventors, explorers, and public administrators, hew grew up listening to his father, the industrialist who popularized mass production, his mother, a prominent social activist, his uncle, the inventor... and an older cousin who as a great spiritual leader. talk about the future of Krypton as if the world were a social laboratory of unlimited possibilities. The young man was never led to suppose that anything within the realm of the human imagination was impossible. "|
|religious||Lebanon||1986||Martin, George R. R. "From the Journal of Xavier Desmond " in Wild Cards IV: Aces Abroad (George R.R. Martin, ed.) New York: Bantam (1988); pg. 185.||"Lebanon is a beautiful country, and Beirut is so lovely and peaceful it seems almost serene. Its various religions appear to have solved the problem of living in comparative harmony, although there are of course incidents--nowhere in the Middle East (or the world...) is completely safe. "|
|religious||Limbo||1985||Claremont, Chris. New Mutants, Vol. 1, No. 33: "Against All Odds ". New York: Marvel Comics Group (Nov. 1985); pg. 22.||Magik: "In Belasco's palace, I slew another Ororo--the ancient sorceress who was my friend and mentor--to save her from eternal damnation. I pray I won't have to do the same to you [to Karma]. "|
|religious||Limbo||1987||Claremont, Chris. New Mutants, Vol. 1, No. 47: "My Heart for the Highlands ". New York: Marvel Comics Group (Jan. 1987); pg. 4.||Pg. 4: [Roberto enters the lair of the demons who took Illyana away.] Roberto's thoughts: "Some sort of temple--and they've placed Illyana on the alter as a sacrifice! "...; S'ym [chief demon]: "Yo, Bobbybabby, where's your manners?!... Didn't anyone ever teach you it isn't polite... to disrupt a church service? " [a demon stabs Illyana with a sword, apparently the soulsword] ; Pg. 5: Roberto: "Illyana--?!!? But--you were stabbed--through the heart?!? "; S'ym: "Magickal realm, magickal sword, magickal spell . . . "; Illyana: "Magickal restoration. Boys did good, S'ym. I'm proud of 'em. What's Bobby doing here? "|
|religious||Louisiana||1987||Shepard, Lucius. Green Eyes. New York: Ace Books (1984); pg. 247.||"'...Well, when that glow touched Brother Downey, you would have sworn he'd gotten religion. Quakin' and shakin' and yellin'. I was up the hill and I could hear his bones snap..' "|