Sister Parish Quotes

There is a light that glimmers along the darkening edge of an infinite horizon. In that light the heart finds what the heart seeks. In that light, Dumbo goes where his beloved Zombie goes. In that light, a boy named Ben Parish finds his baby sister. In that light, Marika saves a little girl called Teacup. In that light promises are kept, dreams realized, time redeemed. And Zombie’s voice speeding Dumbo toward the light “You made it private. You found me.” No darkness slamming down. No endless fall into lightlessness. All was light when I felt Dumbo’s soul break the horizon. Lost, found, and all was light.

Cassie?” It’s Sammy, holding on to Ben, because he’s feeling the Ben thing a little more than he is the Cassie one at the moment. Who’s this guy falling from the ductwork, and what’s he doing with my sister? “This must be Sammy,” Evan says. “This is Sammy,” I say. “Oh! And this is—” “Ben Parish,” Ben says. “Ben Parish?” Evan looks at me. That Ben Parish? “Ben,” I say, my face on fire. I want to laugh and crawl under the counter at the same time. “This is Evan Walker.” “Is he your boyfriend?” Sammy asks. I don’t know what to say. Ben looks totally lost, Evan completely amused, and Sammy just damned curious. It’s my first truly awkward moment in the alien lair, and I’d been through my share of moments. “He’s a friend from high school,” I mutter. And Evan corrects me, since it’s clear I’ve lost my mind. “Actually, Sam, Ben is Cassie’s friend from high school.” “She’s not my friend,” Ben says. “I mean, I guess I kind of remember her…” Then Evan’s words sink in. “How do you know who I am?” “He doesn’t!” I fairly shout. Cassie told me about you,” Evan says. I elbow him in the ribs, and he gives me a look like What? “Maybe we can chat about how everybody knows one another later

Everyone in this parish is going to die!’ “The minister looked around. He noticed a man in the front pew, smiling broadly. “‘Why are you so amused?’ he asked. “I’m not from this parish,’ the man said. ‘I’m just visiting my sister for the weekend.

I flipped quickly through the pages as I waited—made my family a jerky, imperfect movie. It struck me that my mother had compiled mostly a book of her father, Thomas, and me. Others make appearances: Ray, Dessa, the Anthonys from across the street, the Tusia sisters from next door. But my grandfather, my brother, and I are the stars of my mother’s book. Ma herself, camera-shy and self-conscious about her cleft lip, appears only twice in the family album. In the first picture, she’s one of a line of dour-faced schoolchildren posed on the front step of St. Mary of Jesus Christ Grammar School. (A couple of years ago, the parish sold that dilapidated old schoolhouse to a developer from Massachusetts who converted it into apartments.

I have a complicated spiritual history. Here's the short version: I was born into a Mass-going Roman Catholic family, but my parents left the church when I was in the fifth grade and joined a Southern Baptist church—yes, in Connecticut. I am an alumnus of Wheaton College—Billy Graham's alma mater in Illinois, not the Seven Sisters school in Massachusetts—and the summer between my junior and senior year of (Christian) high school, I spent a couple of months on a missions trip performing in whiteface as a mime-for-the-Lord on the streets of London's West End. Once I left home for Wheaton, I ended up worshiping variously (and when I could haul my lazy tuckus out of bed) at the nondenominational Bible church next to the college, a Christian hippie commune in inner-city Chicago left over from the Jesus Freak movement of the 1960s, and an artsy-fartsy suburban Episcopal parish that ended up splitting over same-sex issues. My husband of more than a decade likes to describe himself as a “collapsed Catholic,” and for more than twenty-five years, I have been a born-again Christian. Groan, I know. But there's really no better term in the current popular lexicon to describe my seminal spiritual experience. It happened in the summer of 1980 when I was about to turn ten years old. My parents had both had born-again experiences themselves about six months earlier, shortly before our family left the Catholic church—much to the shock and dismay of the rest of our extended Irish and/or Italian Catholic family—and started worshiping in a rented public grade school gymnasium with the Southern Baptists. My mother had told me all about what she'd experienced with God and how I needed to give my heart to Jesus so I could spend eternity with him in heaven and not frying in hell. I was an intellectually stubborn and precocious child, so I didn't just kneel down with her and pray the first time she told me about what was going on with her and Daddy and Jesus. If something similar was going to happen to me, it was going to happen in my own sweet time. A few months into our family's new spiritual adventure, after hearing many lectures from Mom and sitting through any number of sermons at the Baptist church—each ending with an altar call and an invitation to make Jesus the Lord of my life—I got up from bed late one Sunday night and went downstairs to the den where my mother was watching television. I couldn't sleep, which was unusual for me as a child. I was a champion snoozer. In hindsight I realize something must have been troubling my spirit. Mom went into the kitchen for a cup of tea and left me alone with the television, which she had tuned to a church service. I don't remember exactly what the preacher said in his impassioned, sweaty sermon, but I do recall three things crystal clearly: The preacher was Jimmy Swaggart; he gave an altar call, inviting the folks in the congregation in front of him and at home in TV land to pray a simple prayer asking Jesus to come into their hearts; and that I prayed that prayer then and there, alone in the den in front of the idiot box. Seriously. That is precisely how I got “saved.” Alone. Watching Jimmy Swaggart on late-night TV. I also spent a painful vacation with my family one summer at Jim and Tammy Faye Bakker's Heritage USA Christian theme park in South Carolina. But that's a whole other book…

Jackson shrugged off Gentry’s hand. “You want to worry about drugs in your parish, Agent Broussard, why don’t you check my sister’s bag? Or is it okay for your agents to be racing around with guns while they’re buzzing on painkillers? Is it okay for her to work four months after she tried to slit her wrists with a f**king utility knife?” A chill washed across Jena’s shoulders. Who was this person? The brother she’d known her whole life would never try to throw her under the squad car. “We aren’t talking about your sister, who, by the way, is a skilled law-enforcement agent who took two bullets in the line of duty a few months ago, son.” Gentry’s voice was low, but serious. “We’re talking about you, an unemployed twenty four year old who had almost an ounce of an illegal synthetic drug stashed in his bedroom, not to mention what’s probably still in your system. All we’d need is one simple blood test.” Gentry paused. “We’re talking about jail time, Jackson. Do you understand what kind of trouble you could be in?” Time seemed to stretch into slow motion. Jackson turned like an enraged devil, tightened his fingers around Gentry’s throat, and squeezed. He moved so fast that Gentry wasn’t able to get his hands up to protect himself and was left trying to breathe and pry Jacks’s hands off at the same time. Jackson wasn’t nearly as strong as Gentry, so it had to be the drugs. Jena had heard stories of users having almost superhuman strength. She ran toward them, but Adam got there first. He kicked Jacks’s legs out from beneath him and, by the time her brother hit the floor, Meizel was kneeling on his back, one hand pressing his head against the tile. The handcuffs clicked shut with a loud scrape of metal, and Meizel jerked Jacks to his feet. It was over in a matter of seconds. All four of them stood still for a moment. Until Jacks, his chin bleeding from hitting the floor, began spewing more accusations at Jena, laced with a liberal dose of f-bombs. Then life sped up again. Meizel held one of Jacks’s arms while Gentry held the other. The deputy had started his Miranda by the time they’d gotten Jacks out the front door, shoving him toward the patrol car none too gently.

We’ve sometimes reduced the Church to a set of ideas rather than an encounter with Jesus Christ and with his brothers and sisters in our parishes, our diocese and the world. Church becomes a debating society, people takes sides and rack up points..." "...What protected us from the differences of opinions, even theological and doctrinal divisions in the past, was that we could fall back on a required set of customs on a common way of life, a way of doing things as Catholics, even when we fought, even when we disagreed.

The word for “parish” in Greek is paroikia, which comes from the word for “exile,” meaning “stranger,” “sojourner,” “alien.” To be a parish is to be a collection of exiles. That means that this is not our home. We are walking together as brothers and sisters, trying to encourage and exhort one another, support one another, love one another, and help one another get home.

The holy-days, which had been occasions of revelry under Padre Gallegos, were now days of austere devotion. The fickle Mexican population soon found as much diversion in being devout as they had once found in being scandalous. Father Vaillant wrote to his sister Philomène, in France, that the temper of his parish was like that of a boys' school; under one master the lads try to excel one another in mischief and disobedience, under another they vie with each other in acts of loyalty.

The newlyweds settled into the Kehoe farmstead, where Andrew continued to work his father’s land, while Nellie served as a surrogate mother to her ten-year-old sister-in-law, Irene. Nellie became a regular at the Tecumseh Catholic church, where Andrew’s family had been congregants. Andrew himself stopped attending after a reputed incident that, in retrospect, seemed like a harbinger of the madness to come. Not long after their marriage, a new church building was erected. To defray the expenses, donations were solicited from the congregants. Asked to contribute $400, Kehoe flatly refused to pay. When the parish priest showed up at his farm to request the money, Kehoe ordered him off his property and, according to some accounts, threatened him with physical force if he didn’t leave at once.6 From that day on, Nellie attended Sunday services alone. The reason for Kehoe’s churlish treatment of the priest is unclear, though it seems an early sign of his future psychopathology, his growing suspicion that his neighbors were out to take advantage of him. Eventually, this belief would blossom into full-blown paranoia.

But such distancing will still involve deliberate performance of the works of mercy that define the Catholic faith: feeding the hungry, caring for the poor, visiting the sick, striving for justice—finding Jesus “in the least of these.”2 Such chosen forms of faith may involve, for many, unauthorized expressions of prayer and worship—egalitarian, authentic, ecumenical—having nothing to do with diocesan borders, parish boundaries, or the sacrament of Holy Orders. That may be especially true in so-called intentional communities that lift up the leadership of women. These already exist, everywhere. In this connection, I think of my old partner Sister Gloria and what I belatedly learned from her. No matter who presides at whatever form the altar takes, such adaptations of Eucharistic observance return to the theological essence of the sacrament. Christ is experienced not through the officiant, but through the faith of the whole community. “For where two or three are gathered in my name,” Jesus said, “there am I in the midst of them.”3

This revolution would transform the nation from a parochial theocracy, in which governors still declared statewide “Fast Days” for religious observance and towns taxed their citizens to support a parish minister, to a modern, secular democracy, in which the lecture platform replaced the pulpit as the source of wisdom and revelation.

Mists of Avalon, Marion Zimmer Bradley (Michael Joseph, 1983) The Arthurian myth is told here from the women’s perspective, first through the story of Igraine, and later concentrating on Morgaine, Arthur’s sister, and her training as a priestess on the Isle of Avalon, presided over by the Lady of the Lake. War in Heaven, Charles Williams (Faber, 1930) The Holy Grail is discovered in a country church, occasioning a struggle for its possession between the forces of darkness and of light, in the persons of a group of occultists and their black magic rituals, and a parish priest.