Religious Groups in Literature

34,420 citations from literature (mostly science fiction and fantasy) referring to real churches, religious groups, tribes, etc. [This database is for literary research only. It is not intended as a source of information about religion.]


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Catholic, continued...

Group Where Year Source Quote/
Catholic Limbo 1987 Claremont, Chris. New Mutants, Vol. 1, No. 47: "My Heart for the Highlands ". New York: Marvel Comics Group (Jan. 1987); pg. 2. Pg. 2: Roberto's thoughts: "Madonna--on that ridge--demons! " [His exclamation upon seeing real demons (in Limbo) reflects his Brazilian Catholic heritage.]; Pg. 3: Roberto's thoughts: "Magik's a demon sorceress. She's probably better off with her own kind. But suppose they mean her harm? She's evil. Serves her right. She's also a New Mutant. Doesn't that count for anything? "
Catholic Louisiana 1955 Baxter, Stephen. Voyage. New York: HarperCollins (1996); pg. 372. "Jennine had married JK back in 1955.

...They got married in a Catholic church close to Jennine's parents' home in New Orleans. "

Catholic Louisiana 1987 Shepard, Lucius. Green Eyes. New York: Ace Books (1984); pg. 58. "He had been her first lover, and after the rite of passage was unsatisfactorily concluded, feeling sullied, ruined, the ghost of her Catholic girlhood rearing up like a dead queen out of a sarcophagus... " [More, pg. 76.]
Catholic Louisiana: New Orleans 1929 Rice, Anne. The Witching Hour. New York: Ballantine (1993; c. 1990); pg. 523. "It is interesting to note that no one ever discussed the possibility that Stuart was 'possessed.' The doctor was an atheist; the children were taken to the Methodist church. The family knew nothing of Catholics or Catholic rites of exorcism, or the Catholic belief in demons or possession. "
Catholic Louisiana: New Orleans 1990 Rice, Anne. The Witching Hour. New York: Ballantine (1993; c. 1990); pg. 12. "But the room was full of dreadful religious artifacts. On the marble dresser stood a statue of the Virgin with the naked red heart on her breast, lurid, and disgusting to look at. A crucifix lay beside it, with a twisting, writhing body of Christ in natural colors even to the dark red flowing from the nails in his hands. Candles burned in red glasses... " [More. Many refs. throughout novel, not in DB.]
Catholic Louisiana: New Orleans 2014 Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 4. "Not that she knew anything about voudoun, though her name and heritage were intimately related to the practice. She was not superstitious; her rather scattered scientific and mathematical background precluded that. She had no truck with her family background of voudoun though her grandmere, a true believer in tehybrid of African religions and Catholicism, had sternly tried to bring her around until her dying day. "
Catholic Louisiana: New Orleans 2014 Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 56. "'...I've been too busy for voudoun. I do know that it's a real religion, not the cartoon that some people think it is. A mix of Catholicism and African spiritism. A New World hybrid...' " [Much more.]
Catholic Louisiana: New Orleans 2039 Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 521. St. Louis Cathedral on Jackson Square
Catholic Luna 1990 Bova, Ben. "Fifteen Miles " in A Pocketful of Stars (Damon Knight, ed.) Garden City, NY: Doubleday (1971; c. 1967); pg. 81. Pg. 81: "'Found a flat spot for the jumper. Don't think I walked this far, do you? I'm not as nutty as the priest.'

'But you're supposed to stay down here on the plain! The crater's off-limits.'

'Tell it to our holy friar. He's the one who marched up here...' ";

Pg. 82: "Damn the priest! God's gift to geology . . . and I've got to play guardian angel for him. ";

Pg. 84: "'Father Lemoyne,' he called as the antenna drifted in the moon's easy gravity. 'Father Lemoyne, can you hear me? This is Kinsman.' "; Pg. 94: "The priest turned his face toward Kinsman... 'It's not hell that we're in, it's purgatory. We'll get through. We'll make it all right.' Then he closed his eyes and his face relaxed into sleep. But the smile remained, strangely gentle in that bearded, haggard face; ready to meet the world or eternity. " [Other refs. to the priest character, in this story about an expedition to the Moon.]

Catholic Luna 2200 Anderson, Poul. "Kyrie " (published 1968) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 201. [Year is estimated.] "On a high peak in the Lunar Carpathians stands a convent of St. Martha of Bethany... You may hear them inside at the canonical hours, and throughout the crypts below where machines toil to maintain a semblance of terrestrial environment. If you linger a while you will also hear them calling to requiem mass. For it has been a tradition that prayers be offered at St. Martha's for those who have perished in space; and they are more with every passing year. " [Other refs. not in DB.]
Catholic Lusitania 5186 Card, Orson Scott. Speaker for the Dead. New York: Tor (1986); pg. xiii. "In the year 1830, after the formation of Starways Congress, a robot scout ship sent a report by ansible: The planet it was investigating was well within the parameters for human life. The nearest planet with any kind of population pressure was Baia; Starways Congress granted them the exploration license. So it was that the first humans to see the new world were Portuguese by language, Brazilian by culture, and Catholic by creed. In the year 1886 [approx. 5186 A.D.] they disembarked from their shuttle, crossed themselves, and named the planet Lusitania--the ancient name of Portugual... The members of Starways Congress worshipped many gods, or none, but they agreed with the Archcardinal. Lusitania would be settled from Baia, and therefore under Catholic License, as tradition demanded. But the colony would never spread beyond a limited area or exceed a limited population. "
Catholic Lusitania 5268 Card, Orson Scott. Speaker for the Dead. New York: Tor (1986); pg. 170. Dom Cristao, principal of Lusitania's Catholic school: "'...The only thing [Speakers for the Dead] do is try to discover the truth about the lives of the dead, and then tell everyone who will listen the story of a dead person's life as the dead one meant to live it.'

'And you pretend to find that harmless?'

'On the contrary. San Angelo founded our order precisely because the telling of truth is such a powerful act. But I think it is far less harmful then, say, the Protestant Reformation. And the revocation of our Catholic License on the grounds of religious persecution would guarantee the immediate authorization of enough non-Catholic immigration to make us represent no more than a third of the population.' "

Catholic Lusitania 5268 Card, Orson Scott. Speaker for the Dead. New York: Tor (1986); pg. 333. "Outside the Cathedral, the bishop caught up with him. 'Tell me, Speaker,' he said, 'just as a matter of opinion, if the fence came down, if we rebelled against Starways Congress, would all the rules about contact with the piggies be ended?'

'I hope so,' said Ender. 'I hope that there'll be no more unnatural barriers between us and them.'

'Then,' said the Bishop, 'we'd be able to teach the gospel of Jesus Christ to the Little Ones, wouldn't we? There'd be no rule against it.'

'That's right,' said Ender. 'They might not be converted, but there'd be no rule against trying.'

'I have to think about this,' said the Bishop. 'But perhaps, my dear infidel, your rebellion will bring the door to the conversion of a great nation. Perhaps God led you here after all.' "

Catholic Lusitania 5275 Card, Orson Scott. Xenocide. New York: Tor (1991); pg. 53. "- So many of your people are becoming Christians. Believing in the god these humans brought with them. - " [In this quote, one of the mother trees is speaking with a pequenino, about the conversion of many pequeninos to Catholicism on Lusitania.]
Catholic Lusitania 5298 Card, Orson Scott. Xenocide. New York: Tor (1991); pg. 162. "Quim, now in priestly robes. Jane had told Miro that his next-younger brother was a great missionary. He had converted more than a dozen forests of pequeninos, had baptized them, and, under authority from Bisihop Peregrino, ordained priests from among them, to administer the sacraments to their own people. They baptized all the pequeninos that emerged from the mothertrees, all the mothers before they died, all the sterile wives who tended the little mothers and their younglings, all the brothers searching for a glorious death, and all the trees. However, only the wives and brothers could take communion, and as for marriage, it was difficult to think of a meaningful way to perform such a rite between a fathertree and the blind, mindless slugs who were mated with them. Yet Miro could see in Quim's eyes a kind of exaltation. It was the glow of power well used; alone of the Ribeira family, Quim had kown all his life what he wanted to do. "
Catholic Lusitania 5298 Card, Orson Scott. Xenocide. New York: Tor (1991); pg. 196. "Miro found himself at the door of the cathedral... Inside, they had not yet come to the eucharist. He shuffled in, took his place near the back. He had no desire to commune with Christ today. He simply neded the sight of other people. He needed to be surrounded by human beings. He knelt, crossed himself, then stayed there, clinging to the back of the pew in front of him, his head bowed. He would have prayed, but there was nothing in the Pai Nosso to deal with his fear. "
Catholic Lusitania 5298 Card, Orson Scott. Xenocide. New York: Tor (1991); pg. 196. "'I'll announce a memorial service for Quim tonight, and prayers for peace and calm.'

'That will bring to the cathredral exactly the people who would never be part of a riot anyway,' said Valentine.

'You don't understand how important faith is to the people of Lusitania,' said Peregrino. " [Much of the book is about the very Catholic colony of Lusitania, and most of the characters are Catholic. Most references to Catholicism are from book are not in DB.]

Catholic MadredeDios 3099 Simmons, Dan. Endymion. New York: Bantam (1996); pg. 174. "Maria's Sacrament of the Cross was scheduled for ten p.m. She died suddenly at 8:45 p.m. By the rules of the Church and the laws of the Pax, someone who suffered braindeath before receiving the cross could not be revived artificially to receive it.

Instead of being furious or feeling betrayed by his new Church, Federico's father took the tragedy as a sign that God--not the God he had grown up praying to, the gentle Son infused with the universal female principles of the Holy Mother, but the fiercer New and Old Testament God of the Universal Church--had punished him, his family, and the entire Mariaist world of Llano Estracado... "

Catholic MadredeDios 3099 Simmons, Dan. Endymion. New York: Bantam (1996); pg. 173-174. "The priests at the hospital agreed, but insisted that de Soya's parents and Federico formally convert to universal Catholicism before Maria could receive her cruciform. De Soya explains to his daughter, Aenea, how he remembers the brief rebaptism ceremony at the local cathedral--St. John the Divine--when he and his parents renounced the ascendancy of the Holy Mother, and accepted the sole dominion of Jesus Christ as well as the power of the Vatican over their religious lives. He remembers receiving both First Communion and the cruciform that same evening. "
Catholic Maine 1979 King, Stephen. Carrie. New York: Pocket Books (2000; c. 1974); pg. 20. [The character has had a conservative Evangelical upbringing.] "...they always called it the bungalow because the White house sounded like a political joke and Momma said all politicians were crooks and sinners and would eventually give the country over the Godless Reds who would put all the believers of Jesus--even the Catholics--up against the wall... "
Catholic Maine 1979 King, Stephen. Carrie. New York: Pocket Books (2000; c. 1974); pg. 190. "The Congregational Church on Carlin Street is gone, swept away by fire, but the brick Catholic Church still stands on Elm Street... "
Catholic Mars 1994 Dick, Philip K. Martian Time-Slip. New York: Ballantine (1981; c. 1964); pg. 175. "Bach B minor Mass, the Kyrie part "
Catholic Mars 2005 Bradbury, Ray. The Martian Chronicles. New York: Bantam (2000; c. 1958); pg. 131. "'I don't believe it,' said the proprietor.

'It's because you're not there,' said Father Peregrine, who had stopped by to pass the time of evening.'

'What do you mean, Father?'

'It's like when I was a boy,' said Father Peregrine. 'We heard about wars in China. But we never believed them. It was too far away...' " [More of the conversation with the priest, pg. 132.]

Catholic Mars 2100 Anthony, Piers. Hard Sell. Houston, TX: Tafford Publishing (1990); pg. 88. "'Now the ground floor is devoted to chapels. Every major religion is represented... We are non-denominational, of course, but we honor every faith and scoff at none. Your own priest, pastor or rabbi knows he is welcome here. Many services are performed daily for your convenience.' "
Catholic Mars 2110 Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 288. "'...They [Martian Mithraists] consider the soletta to be religious art, like a stained glass window in a cathedral.' "
Catholic Mars 2181 Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 405. "'...And resistance to the one-child rule has been stronger in some Catholic and Muslim communities, and several of those nations would like to colonize Mars as if it were empty...' "
Catholic Massachusetts 1965 Ing, Dean. Blood of Eagles. New York: Tor (1987); pg. 100. "'...This was at M.I.T., though we were paid by an Air Force contract. Rita Teodori was from Koritza; an Albanian, very orthodox. Almost a Catholic,' he said with a sigh. 'The Albanian tongue is, ah, polyglot, but interesting. You can verify our marriage, I suppose.'

'I intend to,' said Stu.

'Sunday, June twentieth, 1965, in the Albanian Orthodox Church--in Boston,' "

Catholic Massachusetts: Boston 2020 Zelazny, Roger. Damnation Alley. New York: G. P. Putnam's Sons (1969); pg. 149. Pg. 149: "I am Father Dearth, a priest out of Albany, he seems to say, making my pilgrimage to the cathedral in Boston, going down to Boston to pray for the salvation of man. Over the mountains, down the Alley, by a foam-flecked stream, past the blazing mountain... "; Pg. 150: "I would speak to you, priest, he seems to say, coming to stand beside the other.

What is it you would say?

There is a man for whom I would beg you pray.

This is my part. For whom shall I pray.

There is no need to now his name. He lies far from here. He is buried in another land.

How can I pray for him if I do not know his name?

Pray, nevertheless. All creatures shall be profited without distinction.

This I cannot do.

And between the steady beats and within the rumble, the measured words are made, saying, Pray, though the heart that prays marks with no name the prayer, yet he that takes it is its owner.

Then come with me to my house and pass the night there, priest. " [More.]

Catholic Massachusetts: Nantucket -1250 B.C.E. Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 114. [1] "'The poor man,' a voice said behind him. Cofflin looked back; it was Father Gomez, from St. Mary's.

Cofflin nodded to the priest. 'Excuse me, Father.'...

'The poor deluded man.' Gomez said again, crossing himself, as the blanket-covered body was carried out. Deubel's followers looked at it as it went by, some weeping, some impassive, a few cursing or spitting at the dead cleric who'd left them to face the consequences of his preaching.

'Manichaeism is always a temptation,' Gomez went on. 'Chief Cofflin, I think if I talked to some of these people . . .'

'Do you think it would do any good, Father?' Cofflin asked. He wasn't Catholic himself, but he had a fair degree of respect for the little priest. Certainly he took his job more seriously than some of the other clergy on the island, and he'd been a voice of good sense since the Event. 'They're not exactly of your denomination.'

'We're all Christians, Chief Cofflin,' Gomez said. "

Catholic Massachusetts: Nantucket -1250 B.C.E. Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 115. [2] "'What was that . . . Manni-something?' [Manichaeism]

'A perennial heresy--imagining that Satan is as strong a God. Poor Deubel thought that the Incarnation could be halted--which is to say that God's will could be defied. But even Satan is part of God's plan; He is omniscient and omnipotent, or He's not God at all. I don't pretend to understand what's happened to us here, but then there are many things we're not supposed to understand or can't understand. Mystery is at the heart of life. If God makes many worlds, He'll arrange them as he pleases--including when and where to send His son in this one.'

Cofflin looked at him thoughtfully. 'You know, I think it might be a good idea if you did have a talk with these people,' he said. "

Catholic Massachusetts: Nantucket -1250 B.C.E. Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 170. "'I'll let Father Gomez answer that,' Cofflin said.

'These poor people were deluded by a man [a Protestant preacher] who deluded himself,' the priest said, rising from his seat in the middle of the meeting. 'I have volunteered to go with them to Inagua and help them. Father Connor can run the affairs of the Catholic parish here while I'm gone. With God's help, I think I can bring these unfortunate people back to reason, or at least tell if they haven't changed their thinking.'

'And I have full confidence in Father Gomez's judgment,' Cofflin said. " [Many other refs. to Father Gomez, not in DB.]

Catholic Massachusetts: Nantucket -1249 B.C.E. Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 411. "'Thank you,' the Catholic priest said, accepting a cup of sassafras tea. 'You understand, Chief Cofflin, that the division of the Visible Church of Christ has long been a scandal.'

Father Gomez looked tanned and fit; he'd been shoveling salt along with the prisoners he was supposed to rehabilitate . . . had rehabilitated, Cofflin reminded himself. He trusted the little priest's judgment.

So did his colleagues, evidently. The Town Building office held the pastors of the Episcopal and Baptist churches as well, the Congregationalists, the Methodists . . . even the Unitarians. Only the Quakers and Jews were missing, and neither were very common on Nantucket, particularly the former--ironic, since the island had once been a stronghold of Friends...

'We've been trying to come to some understanding of what God meant by the Event, in a specifically religious sense. Some things are obvious. Questions of episcopacy and papal supremacy are...' " [More.]

Catholic Metropolis 1993 Stern, Roger. The Death and Life of Superman. New York: Bantam (1993); pg. 178. [Superman's funeral] "It was a most ecumenical gathering. there were ministers and priests, rabbis and mullahs, and bishops and monks. Virtually every religion had sent a representative to invoke the deity on behalf of Superman. "
Catholic Mexico 1550 C.E. Murphy, Pat. The Falling Woman. New York: Tor (1986); pg. 87. "For the most part, they held their own until the Spanish came along. The Spanish conquistadors overcame the Mayan armies; the Catholic Church subdued the survivors. The friars seemed, from the book's account, to be concerned with saving the heathens' souls even if that meant ending their lives. "
Catholic Mexico 1568 C.E. Murphy, Pat. The Falling Woman. New York: Tor (1986); pg. 22. "On the horizon, I could see the remains of the old Spanish church. In 1568, the Spanish had quarried stones from the old Mayan temples and used them in a new church, buildin gfor the new gods on the bones of the old. The church had fared no better than the Mayan temples. All that remained of it now was a broad archway and crumbling fragment of a wall.

...Conquering Spaniards had taken the land from the Toltec invaders who had taken the land from the Maya. With each conquest, the faces of old gods were transformed to become the faces of gods more acceptable to the new regime. Words of the Spanish Mass blended with the words of ancient ritual: in one and the same prayer, the peasants called upon the Virgin Mary and the Chaacob. " [Many other refs. to Catholicism in book, most not in DB.]

Catholic Mexico 1940 Hubbard, L. Ron. Fear. Los Angeles, CA: Bridge Publications (1991; c. 1940); pg. 107. "'I had been lying there for three hundred years, and you, thinking it was an old Aztec ruin because of the Aztec symbols on the stones which had been converted to its construction, dug me up. Where is my belt?'

'Your belt?'

'Yes, my beautiful golden belt. You picked it up and turned to your guide and said, 'What's this? A gold belt marked with the symbols of the Catholic Church! I thought this was an Aztec ruin. A week's digging for nothing but a golden belt.'

'It is in the college museum.'

'I was a little hurt about it,' said Sebastian sadly. ''--for nothing but a golden belt.' I liked it because i made it, you see, and we thought it was very beautiful. We converted Razchytl to Christianity, and then we took his gold and made sacred vessels of it, and when he died on the mining gangs we even went so far as to bury him with a golden cross...' " [Some other refs., not in DB.]

Catholic Mexico 1975 Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 51. "a new insight about the relationship between the black Virgin of Guadalupe, the Greek goddess Persephone... "
Catholic Mexico 1991 Ing, Dean. The Nemesis Mission. New York: Tor (1991); pg. 247. "'...I hear the Maya learned to distill the stuff.'

She could hear his progress with the food, and the ding of the microwave unit. 'I thought the Mayans faded out centuries ago,' she said...

'Nope, the Maya just faded into he jungle for a while. They're still around. Damn' near threw the whites out of the Yucatan in a civil war a hundred years or so ago and now, little by little, they're coming back out of the uncharted areas with their old ways. My kinfolks in Puebla cross themselves when they talk about it.'

...'What for? They're not devil-worshipers or anything, are they?'

...'Okay, no devil worship exactly--but they speak a language that was old when Rome was new, and they pray directly to the sun and sacrifice live animals, and in some places they've thrown the Catholic priests out so they can burn black candles and make sacrifices in the old ways...' "

Catholic Mexico 1991 Ing, Dean. The Nemesis Mission. New York: Tor (1991); pg. 266. "Once he spotted a stark white skeleton of stone, a church with a bell tower in the Spanish style, its bell missing, its roof long since crumbled. At least the Yucatan Maya in the lowlands still maintain most of their Catholicism, Contreras thought. These people have gone back to something a whole lot older. Though not much of a Catholic himself, Mike Contreras found these thoughts unsettling as the Cessna's engine lazed back to a purr. " [Some other refs., e.g., pg. 271.]
Catholic Mexico 1991 Ing, Dean. The Nemesis Mission. New York: Tor (1991); pg. 271. "Colleen's survival kit booklet had tried to say a little about everything in Central America and squandered a full page on the Maya. Pre-Columbian language with many dialects; small, tireless people whose worship of the old gods lay half-hidden beneath a veneer of Catholicism; self-sufficient, conservative, living in poverty; each village led by a council of elders. Most spoke Spanish, and would be only too happy to show a stranger the quickest way out of their neighborhood. "
Catholic Mexico 1995 Scholz, Carter. "Radiance " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 237. "The Day of the Dead. All Saints' Day. All this used to be Mexico, you know, they called it Aztlan. "
Catholic Mexico 1997 Watson, Ian. God's World. New York: Carroll & Graf Publishers (this ed. 1990; copyright 1979); pg. 28-29. "The year 1997... As the world spun on its course that Easter Day a whole series of manifestations came and went... In Salt Lake City appeared Joseph Smith's angel, and in Mexico the Virgin Mary... "
Catholic Mexico 1998 Ing, Dean. The Skins of Dead Men. New York: Tom Doherty Associates (1998); pg. 13. "As he croaked something she didn't hear and wouldn't have reacted to if he'd just identified himself as the pope of Rome, his head came down to her level. "
Catholic Mexico 1998 Ing, Dean. The Skins of Dead Men. New York: Tom Doherty Associates (1998); pg. 45. "When she caught herself stifling a yawn, old Gilberto caught it too and studied an ornate pocket watch. 'Of course if you were stopped by such people, you would have to deny that you had received any help getting to el Norte,' he murmured. 'I think God would smile on a falsehood of that sort. You--forgive me--you are Catholic.'

She had to admit that she wasn't.

He said it was regrettable because at times there were certain options open to Catholics, means of crossing great distances in relative safety. But other options might be available to her and the boy. "

Catholic Mexico 2026 Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. x. "'We're going to do the calculations for a few obvious potential Hot Spot sites first, check them out,' O'Hara explains. 'Lourdes. Stonehenge and Avebury. Delphi. Nazca. Rennes-le-Chateau. That place in Mexico, I forget its name, where the Virgin has been seen so many times...' "
Catholic Mexico 2028 Barnes, John. Mother of Storms. New York: Tor (1994); pg. 409. "'...Oaxaca... so there I'd be, loking around inside the Cathedral, and he'd be over posing in the sunlight...' "
Catholic Michigan 1955 Bernott, Joan. "The Test-Tube Creature, Afterward " in Again, Dangerous Visions (Harlan Ellison, ed.) Garden City, NY: Doubleday (1972); pg. 407. [Afterword by author] "My most precise recollection of grade-school catechism classes is the lesson that God created the human race in order that there might exist another, particular receptacle or receiver of his love. The memory lingers because, at the time, I took that concept of causality very much to heart. "
Catholic Michigan 2093 Kube-McDowell, Michael. The Quiet Pools. New York: Ace (1990); pg. 295. "What's more, officials feared that the collapse had burst thousands of containers of colloidized hazardous waste stored in the mine in the 1990s. The Archbishop of Detroit, with wages-of-sin solemnity, called it God's warning to Sodom. "
Catholic Michigan: Detroit 1986 Kessel, John. "The Pure Product " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1986); pg. 574. "The city of Detroit was founded by the French adventurer Antoine de la Mothe Cadillac, a supporter of Comte de Pontchartrain, minister of state to the Sun King, Louis XIV. All of these men worshipped the Roman Catholic God, protected their political positions, and let the future go hang. "
Catholic Michigan: Two Rivers 1998 Wilson, Robert Charles. Mysterium. New York: Bantam (1994); pg. 182. "Father Gregory of the Catholic church had already spoken to Delafleur and the meeting was not a happy one; Delafleur had expressed a desire to close down the churches altogether and had called Father Gregory 'an idolator and an alien.' "
Catholic Michigan: Two Rivers 1998 Wilson, Robert Charles. Mysterium. New York: Bantam (1994); pg. 183. "The combined Lutheran and Baptist youth groups, plus interested parties from the Episcopalians and Catholics--about seventy-five young people in all--converged on the Civic Gardens east of City Hall next Saturday morning [to string Christmas lights]. "
Catholic Missouri 1993 Modesitt, Jr., L.E. Of Tangible Ghosts. New York: Tor (1994); pg. 122-123. "ST. LOUIS (RPI) -- A series of explosions ripped through the Aster Memorial Electronic Sciences Center at the University Missouri at St. Louis shortly after midnight this morning... Governor Danforth denounced the action as that of 'ill-informed zealots.' Speaking for the Alliance for World Peace, Northrop Winsted added the Alliance's condemnation of violence. Similar statements were also issued by the Midwest Diocese of the Roman Catholic Church and the Missouri Synod of the Anglican-Baptists. "
Catholic Missouri: St. Louis 1998 Wood, Crystal. Cut Him Out in Little Stars. Denton, TX: Tattersall Publishing (revised and reprinted 1998; c. 1994); pg. 35. "'Hey, how about those Cardinals?' Truitt went on. The audience whooped at his acknowledgement of the currently successful home team. 'Yes, lovely bird, the cardinal. We don't have 'em in England, you know, so it took me a while to realize that your baseball team is named after a bird, not an official of the Roman Catholic church. I had this image of all these players in long red robes and skullcaps dashing about, and of course the pitcher going through his ritual--' Truitt placed the microphone back in its stand and struck a pitcher's stance with his elbows and one knee raised, eyes darting furtively at the imaginary fielders around him. Then he went through a brief pantomime that combined the graceful motions of a priest leading Mass and the less appealing aspects of a stereotypical Major League pitcher, including spitting, scratching, and crotch-grabbing. The room rocked with laughter... "
Catholic Montana 1881 Turtledove, Harry. How Few Remain. New York: Ballantine (1997); pg. 423. "[Theodore] Roosevelt sighed and went up into the church. It was Methodist, which would have to do; the faith certainly came closer to his own than the one preached in the two Catholic churches Fort Benton also boasted. "
Catholic Netherlands 1689 Rice, Anne. The Witching Hour. New York: Ballantine (1993; c. 1990); pg. 298. "All the while I described our city [Amsterdam] to her, I told of its history and its tolerance, of how Jews had come here to escape persecution in Spain, and how Catholics even lived here in peace among the Protestants, and there were no more executions for such things as witchcraft here, and I took her to see the printers and the booksellers... "
Catholic Netherlands 2020 Watson, Ian. The Flies of Memory. New York: Carroll & Graf Publishers (1990); pg. 32. [A nun speaks.] "'One has to learn poise. Actually I practise ballet exercises. When I was a girl in Holland I wished to be either a ballet dancer or a religious. Those are both similar callings, you know! Dedication, rigours of the body, aim of grace...' "
Catholic Netherlands 2117 Card, Orson Scott. Ender's Shadow. New York: Tor (1999); pg. 32. "Sister Carlotta was a recruiter for the International Fleet's training program for children. It had caused a lot of criticism in her order, and finally she won the right to do it by pointedly mentioning the Earth Defense Treaty, which was a veiled threat. If she reported the order for obstructing her work on behalf of the I.F., the order could lose its tax-exempt and draft-exempt status. She knew, however, that when the war ended and the treaty expired, she would no doubt be a nun in search of a home, for there would be no place for her among the Sisters of St. Nicholas. "
Catholic Netherlands 2117 Card, Orson Scott. Ender's Shadow. New York: Tor (1999); pg. 33. "But her [Sister Carlotta] mission in life, she knew, was to care for little children, and the way she saw it, if the Buggers won the next round of the war, all the little children of the Earth would die. Surely God did not mean that to happen--but in her judgment, at least, God did not want his servants to sit around waiting for God to work miracles to save them. He wanted his servants to labor as best they could to bring about righteousness. So it was her business, as a Sister of St. Nicholas, to use her training in child development in order to serve the war effort. As long as the I.F. thought it worthwhile to recruit extraordinarily gifted children to train them for command roles in the battles to come, then she would help them by finding the children that would otherwise be overlooked. They would never pay anyone to do something as fruitless as scouring the filthy streets of every overcrowded city in the world, searching among the malnourished savage children... "
Catholic Netherlands 2117 Card, Orson Scott. Ender's Shadow. New York: Tor (1999); pg. 33. [Sister Carlotta's thoughts.] "To God, however, all things were possible. Did he not say that the weak would be made strong, and the strong weak? Was Jesus no born to a humble carpenter and his bride in the country province of Galilee? The brilliance of children born to privilege and bounty, or even to bare sufficiency, would hardly show forth the miraculous power of God. And it was the miracle she was searching for. God had made humankind in his own image, male and female he created them. No Buggers from another planet were going to blow down what God had created. " [Many Catholic refs. throughout novel, most not in DB. Sister Carlotta, a nun, is one of main characters.]
Catholic Netherlands 2117 Card, Orson Scott. Ender's Shadow. New York: Tor (1999); pg. 67. "'I know all I need to know for now,' said Sister Carlotta. 'Enough to know that this child truly is a miracle, raised up by God for some great purpose.'

'I'm not Catholic,' said the inspector.

'God loves you all the same,' said Sister Carlotta cheerfully. "

Catholic Netherlands 2117 Card, Orson Scott. Ender's Shadow. New York: Tor (1999); pg. 71. "'Sister Carlotta is a nun. You'll never find a more honest person.' "
Catholic Netherlands 2120 Card, Orson Scott. Shadow of the Hegemon. New York: Tor (2001); pg. 49. Pg. 49: "...on the streets of Rotterdam, and then when Sister Carlotta saved him from certain death by taking him and sending him to Battle School. "; Pg. 50: "After a childhood with no parents, the best thing that had ever happened to him was when Sister Carlotta's research found his biological parents. "
Catholic Netherlands 2120 Card, Orson Scott. Shadow of the Hegemon. New York: Tor (2001); pg. 97. "Achilles... An orphan rescued from the streets of Rotterdam by, of all things, a Catholic nun working for the procurement section of the Battle School... "
Catholic Nevada: Las Vegas 1992 Powers, Tim. Last Call. New York: William Morrow & Co. (1992); pg. 39. "'I didn't know you spoke Latin. That was Latin, wasn't it?'

...'Oh. Sure. A little. You know, Catholic schools and all.'

Actually he had never been a Catholic, and knew no Latin beyond legal terms picked up from mystery novels. And what he'd said didn't sound like any part of the Catholic Mass he'd ever heard about. "

Catholic Nevada: Las Vegas 1992 Powers, Tim. Last Call. New York: William Morrow & Co. (1992); pg. 131. "The Las Vegas box had even had a stained glass window, an inexplicable pieta of the Virgin Mary mourning over the dead body of Christ. "

Catholic, continued


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