Possessed Nun Quotes

This is a wonderful day,” Anthony was muttering to himself. “A wonderful day.” He looked up sharply at Gareth. “You don’t have sisters, do you?” “None,” Gareth confirmed. “I am in possession of four,” Anthony said, tossing back at least a third of the contents of his glass. “Four. And now they’re all off my hands. I’m done,” he said, looking as if he might break into a jig at any moment. “I’m free.” “You’ve daughters, don’t you?” Gareth could not resist reminding him. “Just one, and she’s only three. I have years before I have to go through this again. If I’m lucky, she’ll convert to Catholicism and become a nun. Gareth choked on his drink. “It’s good, isn’t it?” Anthony said, looking at the bottle. “Aged twenty-four years.” “I don’t believe I’ve ever ingested anything quite so ancient,” Gareth murmured.

[There is a] kind of all-embracing universality evident in Mother Teresa’s prayer: “May God break my heart so completely that the whole world falls in.” Not just fellow nuns, Catholics, Calcuttans, Indians. The whole world. It gives me pause to realize that, were such a prayer said by me and answered by God, I would afterward possess a heart so open that even hate-driven zealots would fall inside... [My] sense of the world as a gift, my sense of a grace operative in this world despite its terrors, propels me to allow the world to open my heart still wider, even if the openness comes by breaking—for I have seen the whole world fall into a few hearts, and nothing has ever struck me as more beautiful.

I was sole keeper and mistress of the impossible. I possessed the keys to pain.

The first humans who got possessed, the ones who went on to become saints; they weren’t all strong enough to control unbound spirits, were they? They couldn’t have been. At least some of them must have fought with their spirits the same way I do.” “Yes,” the revenant said, after a long, ancient-feeling pause. “They were our friends.” “Then does that mean we’re—” “You had better not push it, nun. I can possess you whenever I want. I could do far worse than make you murder someone. I could make you try on hats.

Have you been reading those books that clueless illiterate Duja in charge of the lending library lets you borrow?’ ‘No, Ma.’ ‘Then what put you in mind of devils possessing nuns to take over the church?

It’s not like I was a nun before I met you,

The root destruction of religion in the country, which throughout the twenties and thirties was one of the most important goals of the GPU-NKVD, could be realized only by mass arrests of Orthodox believers. Monks and nuns, whose black habits had been a distinctive feature of Old Russian life, were intensively rounded up on every hand, placed under arrest, and sent into exile. They arrested and sentenced active laymen. The circles kept getting bigger, as they raked in ordinary believers as well, old people and particularly women, who were the most stubborn believers of all and who, for many long years to come, would be called 'nuns' in transit prisons and in camps. True, they were supposedly being arrested and tried not for their actual faith but for openly declaring their convictions and for bringing up their children in the same spirit. As Tanya Khodkevich wrote: You can pray freely But just so God alone can hear. (She received a ten-year sentence for these verses.) A person convinced that he possessed spiritual truth was required to conceal it from his own children! In the twenties the religious education of children was classified as a political crime under Article 58-10 of the Code--in other words, counterrevolutionary propaganda! True, one was permitted to renounce one's religion at one's trial: it didn't often happen but it nonetheless did happen that the father would renounce his religion and remain at home to raise the children while the mother went to the Solovetsky Islands. (Throughout all those years women manifested great firmness in their faith.) All persons convicted of religious activity received 'tenners,' the longest term then given. (In those years, particularly in 1927, in purging the big cities for the pure society that was coming into being, they sent prostitutes to the Solovetsky Islands along with the 'nuns.' Those lovers of a sinful earthly life were given three-year sentences under a more lenient article of the Code. The conditions in prisoner transports, in transit prisons, and on the Solovetsky Islands were not of a sort to hinder them from plying their merry trade among the administrators and the convoy guards. And three years later they would return with laden suitcases to the places they had come from. Religious prisoners, however, were prohibited from ever returning to their children and their home areas.)

People think of our life as harsh, and of course in many ways it is. But going into the unknown world and confronting it without a single rupee in our pockets means that differences between rich and poor, educated and illiterate, all vanish, and a common humanity emerges. As wanderers, we monks and nuns are free of shadows from the past. This wandering life, with no material possessions, unlocks our souls. There is a wonderful sense of lightness, living each day as it comes, with no sense of ownership, no weight, no burden. Journey and destination became one, thought and action became one, until it is as if we are moving like a river into complete detachment.

You think she needs a chaperone?” When they didn’t answer, the nun tutted disapprovingly. “Let me explain something to you, Mrs. Attaviano, and I hope your daughter is listening, though I cannot be sure. Morally speaking, the only chaperone a young girl of good character requires is her own sense of decency and pride. She who possesses these qualities doesn’t need a chaperone – ever. She who lacks them...” The nun laughed lightly. “Argus himself couldn’t chaperone her.

the days of the bosses, yellow men with bad breath and big feet, men who look like frogs, hyenas, men who walk as if melody had never been invented, men who think it is intelligent to hire and fire and profit, men with expensive wives they possess like 60 acres of ground to be drilled or shown off or to be walled away from the incompetent, men who'd kill you because they're crazy and justify it because it's the law, men who stand in front of windows 30 feet wide and see nothing, men with luxury yachts who can sail around the world and never get out of their vest pockets, men like snails, men like eels, men like slugs, and not as good... - something for the touts, the nuns, the grocery clerks and you...

In the seventeenth century there occurred the spiritual possession by divers demons of the nuns belonging to the Ursuline convent at Aix-en-Provence. Excommunication was soon in coming for the blighted sisters, who had been seduced into assorted blasphemies by the likes of Grésil, Sonnillon, and Vérin. De Plancy’s Dictionnaire infernal respectively characterizes these demons, in the words of an unknown translator, as “the one who glistens horribly like a rainbow of insects; the one who quivers in a horrible manner; and the one who moves with a particular creeping motion.

Every woman, from the prostitute to the nun, possesses equal right to safety, protection, and freedom; in a manner unrelated to the consent or standards drawn out by men. We do not choose which woman for whom to provide more protection and more safety based upon what she is doing with her own body, how she clothes herself, or the style by which she chooses to live.

Even in her dark bombazine dress, as high-necked and pristine as a nun's habit, Larissa Crossland possessed a soft, elegant beauty. With her dark sable hair always seeming on the verge of tumbling from its pins, and sultry pale green eyes, she was original and striking. However, her looks generated little heat. She was often admired but never pursued... never flirted with or desired. Perhaps it was the way she used cheerfulness like a weapon, if such a thing were possible, keeping everyone at a distance. It seemed to many in the town of Market Hill that Lara was an almost saintly figure. A woman with her looks and position could have managed to snare a second husband, yet she had chosen to stay here and involve herself in charitable works. She was unfailingly gentle and compassionate, and her generosity extended to nobleman and beggar alike. Young had never heard Lady Hawksworth utter an unkind word about anyone, not the husband who had virtually abandoned her nor the relatives who treated her with contemptible stinginess.

More so even than the followers of other "world religions," devout Buddhists are believed to pay scant attention to economic considerations. They give and receive selflessly, with their virtuosos—the monastic renunciates—owning only a minimum of possessions. Disconnected from the economies within which they operate, they rely instead on the laity's alms, donations, and general goodwill. A spirit of calculation is absent when believers give what they can spare while monks and nuns make do with what they receive, unbound by any sense of obligation. Economic matters are a secondary concern in a religion dedicated to the pursuit of enlightenment and compassion.

The tailor sidled forward, his long, multi-joined fingers caressing the dress form closest to me. "Ah, yes," he said. "Beautiful, isn't it? The color of storms and oceans, or so we've been told. This dress," he continued, "belonged to Magdalena. She was beautiful- the way you mortals reckon, anyhow- beautiful, but stupid. Oh ho, we had fun with this one, we did, but we used her up too soon. Her fire died, leaving us cold and dark." The dress form beneath the gown was tall and well-formed, the bosom and hips generous, the waist tiny. The dress, a robe à la française, was made from a deep, jewel-toned blue silk, and I could imagine the dramatic coloring of the woman who had worn it: pale skin, dark hair, and blue eyes to match her gown. A breathless beauty, a glittering jewel, and I imagined the Goblin King partaking of her loveliness over and over again, biting the sweet peaches of her cheeks until she was gone. "And this one," Thistle chimed in, pointing to another dress form, "belonged to Maria Emmanuel. Prissy, she was. Refused to do her duty by her lord. She was consecrated to someone else- a carpenter? Something like that. Don't know what the king saw in her, but they were both possessed of a strange devotion to a figure nailed to a wooden cross. She lasted the longest, this prudish nun, not having given herself to king and land, and during her rule, our kingdom suffered. Yet she lasted the longest for that, although she too died in the end, pining for the world above she could see but not touch." This dress form was slim, the gown that hung on it made of an austere gray wool. I could imagine the woman who wore this dress- a pious creature, veiled like a bride of Christ. No beauty, but her eyes would be a clear, luminous gray, shining with the fervor of her passion and faith. Not like Magdalena, whose loveliness would have been carnal and earthly; Maria Emmanuel would have glowed with an inner light, the beauty of a saint or a martyr. The Goblin King was a man of varied tastes, it seemed.

When [the Nun of Monza] was born, her father the prince wanted to give her a name which would carry immediate suggestion of the cloistered life, and which had been borne by a saint of noble birth; so he called her Gertrude [after a famous medieval mystic]. Dolls dressed as nuns were the first toys that she received; then she was given little images of female saints, always nuns again. These presents were always accompanied by urgent instructions to look after them well, as precious possessions, and by the affirmative question: “Pretty, aren’t they?

The monk, Gregory the Great, tells how a nun, in her greed, ate a lettuce without first making the sign of the cross to protect herself against the evil spirits that hide between its leaves, and so she became possessed by a demon. Greetwell

Once inside a monastery, the monk’s life was no longer his own. Certainly his property was not. Even clothes had to be given up and left outside so that the monks might obtain equality ‘in all things and desire might not find a place among foolish people’. The monastery itself, however, not only desired possessions but categorically demanded them: a condition of entering was that each monk and nun must sign all their earthly possessions over to the monastery, in writing, within three months of joining. If they did not, then for this too they would find themselves, in the words of the rules, ‘cursed’.

Father Mulligan’s death did not alter the text of the entries in Baby Kochamma’s diary, simply because as far as she was concerned it did not alter his availability. If anything, she possessed him in death in a way that she never had while he was alive. At least her memory of him was hers. Wholly hers. Savagely, fiercely, hers. Not to be shared with Faith, far less with competing co-nuns,

The following story is a little different from the usual stories concerning gold…. In 1599, Don Francisco Manzo de Contreras was sent to Cuba as King Phillip II’s Chief Justice, with a directive to stop the smuggling of gold and other valuables. He settled in the town of Remedios in Villa Clara Province, near the northern coast seaport town of Caibarién, and over time, he became very wealthy doing exactly what he had been sent to stop! He filled his chests with gold bullion, but the heavy, bulky gold is not something that can easily be taken with you! In 1776, his heirs were three Catholic nuns, who had stashed six chests of gold into the walls of the Santa Clara Convent. Being afraid of pirates, they commissioned their nephew Joseph Manzo de Contreras to take the gold across the Atlantic to be deposited in the Bank of England in London. Being an obedient nephew, according to him, he took the gold to England and followed his aunts’ instructions to the letter. Many years later, the half-forgotten fortune was handed down to Angel Contreras, who claimed that his great-grandfather, Joseph Manzo, once had a receipt for it. The receipt was handed down through the family and when his uncle took possession of this valuable paper, he hid it, attempting to protect the family treasure. Ultimately, he was murdered when he refused to tell the thieves where it was. Unfortunately, the receipt is now lost, and although the family has searched high and low for it, it has never been found. Angel lived in Majagua, Cuba, where his family worked at a candy factory. He claimed they looked everywhere for it, but the receipt was definitely gone! With almost six decades of communistic control, the family decided to lay low and do nothing more to find it. They feared that the State would take whatever inheritance was rightfully theirs, and they probably would be right. Some of the Manzo family have since left Cuba and now live in Florida. They staged protests at the British Consulate in Miami, accusing the Queen of having reached a deal with the Cuban government. They stated that what should have been their money, was sent to Fidel Castro. During these demonstrations, nine members of the family were arrested for causing disturbances but not much else came of their claim. The Bank of England stated that the story of lost gold is just a myth, and that they have no record of it. Although this is the sad ending to the story for now, the family is continuing with their claim. However without a receipt, it seems unlikely that they have much of a case! "They put him in a madhouse," Angel said, "and then they killed him. All for greed... they wanted the money." Angel Contreras, referring to what had happened to his uncle….

Debus, A. G. Man and Nature in the Renaissance. Cambridge University Press. Eamon, William. Science and the Secrets of Nature. Princeton University Press. Eisenbichler, Konrad, editor. The Pre-Modern Teenager: Youth in Society 1150–1650. University of Toronto Press. Evangelisti, Silvia. Nuns: A History of Convent Life. Oxford University Press. Fenlon, Iain. Music and Culture in Late Renaissance Italy. Oxford University Press. Findlen, Paula. Possessing Nature. University of California Press. Flinders, Carol Lee. Enduring Grace. HarperCollins. Glucklich, Ariel. Sacred Pain: Hurting the Body for the Sake of the Soul. Oxford University Press. Greenfield, Amy Butler. A Perfect Red. Black Swan Books.

34:16And the LORD spoke unto Moses, saying: 34:17’These are the names of the men that shall take possession of the land for you: Eleazar the priest, and Joshua the son of Nun. 34:18And ye shall take one prince of every tribe, to take possession of the land. 34:19And these are the names of the men: of the tribe of Judah, Caleb the son of Jephunneh. 34:20And of the tribe of the children of Simeon, Shemuel the son of Ammihud. 34:21Of the tribe of Benjamin, Elidad the son of Chislon. 34:22And of the tribe of the children of Dan a prince, Bukki the son of Jogli. 34:23Of the children of Joseph: of the tribe of the children of Manasseh a prince, Hanniel the son of Ephod; 34:24and of the tribe of the children of Ephraim a prince, Kemuel the son of Shiphtan.

Joshua ben Nun, be strong and courageous, for you shall lead this people into the land that Yahweh has sworn to their fathers to give them. You shall put them in possession of it. And know this: It is Yahweh who goes before you. He will be with you; he will not leave you or forsake you. Do not fear or be dismayed.” Joshua looked out upon the people before him. He was amazed that Yahweh would take a broken man and lead a broken people to be his own inheritance in a land of such adversity and hardship. But there was something in the words of Moses that resonated within his soul. He had lost everything; his wife and family, his love, any shred of compassion, and had become a man of war. He felt like a pile of dead man’s bones that was resurrected from the grave and animated with a new spirit. He would be strong. He would be courageous. He had nothing left to lose, and everything to gain by trusting his incomparable god, the god above all gods.