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|Confucianism||world||2086||Heinlein, Robert A. Stranger in a Strange Land. New York: G. P. Putnam's Sons (1961); pg. 134.||Since [Mike] had almost finished the encyclopedia, he had read articles on 'Religion', 'Christianity', 'Islam', 'Judaism', 'Confucianism', 'Buddhism', and related subjects. "|
|Confucianism||world||2160||Clarke, Arthur C. The Fountains of Paradise. New York: Ballantine (1980; 1st ed. 1978); pg. 147.||[Referring to orbital satellites named after historical religious/philosophical figures.] Pg. 147: "If some unthinkable catastrophe destroyed all three stations, Kinte and Imhotep to the west or Confucius to the east could take over on an emergency. "; Pg. 288: "Almost directly overhad was the dazzling beacon of Ashoka, poised forever above Hindustan, and only a few hundred kilometers from the Tower complex. Halfway down in the east was Confucius, much lower still Kamehameha, while high up from the west shone Kinte and Imhotep. "|
|Confucianism||world||2166||Farmer, Philip Jose. "Riders of the Purple Wage " in The Hugo Winners: Volumes One and Two. (Isaac Asimov, ed.) Garden City, NY: Nelson Doubleday (1971; story copyright 1967); pg. 634.|| "'Now, Confucius once said that a bear could not fart at the North Pole without causing a big wind in Chicago.
'By this he meant that all events, therefore, all men, are interconnected in an unbreakable web. What one man does, no matter how seemingly insignificant, vibrates through the strands and affects every man.'
Ho Chung Ko, before his fido on the 30th level of Lhasa, Tibet, says to his wife, 'That white... has got it all wrong. Confucius didn't say that. Lenin preserve us! I'm going to call him up and give him hell.' "
|Confucianism||world||2954||Stableford, Brian. "Mortimer Gray's History of Death " in Immortals (Jack Dann & Gardner Dozois, eds.) New York: Ace Books (1998; c. 1995); pg. 197.||"He was not quite so enthusiastic about the idea of the world as illusion, the idea of nirvana, and certain other aspects of Far Eastern thought, although he was impressed in several ways by Confucius and the Buddha. "|
|Confucianism (I-Ching)||California||1972||Dick, Philip K. The Dark-Haired Girl. Willimantic, CT: Mark V. Ziesing (1988; c. 1972); pg. 87.||"We've talked a lot about it. The I Ching told me days before the party in over fifty question-answers what was bout to happen. I had a pretty good idea; at the party I would either be shot, if they had judged against me, or rewarded... " [More.]|
|Confucianism (I-Ching)||California||1995||Powers, Tim. Earthquake Weather. New York: Tor (1997); pg. 107.||"'A querulous old woman, in this case--the same party that's behind the Chinese I Ching, according to her.' "|
|Confucianism (I-Ching)||California: Los Angeles||2023||Platt, Charles. The Silicon Man. Houston, TX: Tafford Pub. (1993); pg. 12.||"Butterworth was something of a mystic, a dreamer who once told her he'd chosen his vocation after a two-hour sting of mediation followed by a session with the I Ching. "|
|Confucianism (I-Ching)||California: Oakland||1971||Dick, Philip K. Valis. New York: Bantam (1981); pg. 10.||"Fat was certain that God had healed him completely. That is not possible. There is a line in the I Ching reading, 'Always ill but never dies.' That fits my friend. "|
|Confucianism (I-Ching)||California: San Francisco||2036||Besher, Alexander. Mir: A Novel of Virtual Reality. New York: Simon & Schuster (1998); pg. 131.|| "'Do you recognize the pattern?'
'Do you? That's the question. "
'It . . . it looks like a Chinese hexagram from the I Ching, from the Book of Changes! Do you know what that is?'
'The I Ching? The Chinese oracle. I've heard of it, but I can tell you more about the Kabbalah.'
The fluorescent yin and yang lines were writhing over their bodies like snakes shedding their skins. "
[an I Ching hexagram is shown]
'Can you read it, Trevor?' Alex asked him. 'What is it saying? Maybe it's an oracle of some sort?'
Trevor studied the lines. 'There are sixty-four hexagrams in the Book of Changes, but I've been doing the I Ching for years, so I think I can decipher this . . .' " [More, pg. 132-134.]
|Confucianism (I-Ching)||China||1942||Turtledove, Harry. Worldwar: Upsetting the Balance. New York: Del Rey (1996); pg. 441.||"The thing he called doctrine told him what he needed, almost as if it let him toss the coins for the I-Ching inside his own head. That made it a valuable tool. But he also sometimes seemed unable to think outside the framework his doctrine gave him, as if it were not the tool but master. The Communists in the scaly devils' prison camp had acted the same way. She'd heard Christian missionaries gabble about a Truth they claimed to have. The Communists thought they owned truth, too. It sometimes made them uncomfortable allies, even if she could never have struck the little devils such a blow without them. "|
|Confucianism (I-Ching)||galaxy||2372||Haber, Karen. Bless the Beasts (Star Trek: Voyager). New York: Pocket Books (1996); pg. 264.|| "Bless the beasts, she thought. And a fragment of a sacred text, half-remembered, unscrolled across her memory:
'. . . This great and wide sea,
Was it the I Ching? Proverbs? Psalms? She couldn't recall. Once, long ago, she had been a small and serious girl researching great words of Earth's past... " [The passage is actually from Psalms chapter 104, in the Old Testament.]
|Confucianism (I-Ching)||galaxy||2500||Anthony, Piers & Jo Anne Taeusch. The Secret of Spring. New York: Tor (2000); pg. 37.||"There were any number of Forecast centers which dealt with the fundamental teachings of tarot, I Ching,... astrology, numerology, and all the lesser divinations. "|
|Confucianism (I-Ching)||New York: New York City||1976||Silverberg, Robert. Dying Inside. New York: Ballantine (1976; c. 1972); pg. 153.||"...and onto one of her hobbyhorses. She was the first on the block to own the I Ching. She had done time inside orgone boxes. She believed that the Great Pyramid of Gizeh held divine revelations for mankind. "|
|Confucianism (I-Ching)||United Kingdom||1988||Adams, Douglas. The Long Dark Tea-Time of the Soul. New York: Simon and Schuster (1988); pg. 104.|| "...but then Dirk had happened to catch sight of a small electronic I Ching calculator and he was lost.
He had never before even guessed at the existence of such a thing. And to be able to move from total ignorance of something to total desire for it, and then actually own the thing all within the space of about forty seconds was, for Dirk, something of an epiphany.
The electronic I Ching calculator was badly made. It had probably been manufactured in whichever of the Southeast Asian countries was busy tooling up to do to South Korea what South Korea was busy doing to Japan. Glue technology had obviously not progressed in that country to the point where things could be successfully held together with it. Already the back had half fallen off and needed to be stuck back on with Sellotape. "
|Confucianism (I-Ching)||United Kingdom||1988||Adams, Douglas. The Long Dark Tea-Time of the Soul. New York: Simon and Schuster (1988); pg. 104.|| "It was much like an ordinary pocket calculator, except that the LCD screen was a little larger than usual in order to accommodate the abridged judgements of King Wen on each of the sixty-four hexagrams, and also the commentaries of his son, the Duke of Chou, on each of the lines of each hexagram. These were unusual texts to see marching across the display of a pocket calculator, particularly as they had been translated from the Chinese via the Japanese and seemed to have enjoyed many adventures on the way.
The device also functioned as an ordinary calculator, but only to a limited degree. It could handle any calculation which returned an answer of anything up to 4.
1 + 1 it could manage (2) and 1 + 2 (3) and 2 + 2 (4) or tan 74 (3.4874145), but anything above 4 it represented merely as 'A Suffusion of Yellow.' Dirk was not certain if these was a programming error or an insight beyond his ability to fathom. "
|Confucianism (I-Ching)||United Kingdom||1988||Adams, Douglas. The Long Dark Tea-Time of the Soul. New York: Simon and Schuster (1988); pg. 106.||Pg. 106: "...the electronic I Ching calculator and the envelope... he knew that before consulting the I Ching, even an electronic one, he should try and compose his thoughts and allow them to settle calmly.
This was a tough one. "; Pg. 107-108: "He sighed and stared at the electronic I Ching calculator... The little book of instructions suggested that he should simply concentrate 'soulfully' on the question which was 'besieging' him, write it down, ponder on it, enjoy the silence, and then once he had achieved inner harmony and tranquility he should push the red button.
There wasn't a red button, but there was a blue button marked 'Red,' and this Dirk took to be the one. "
|Confucianism (I-Ching)||United Kingdom||1988||Adams, Douglas. The Long Dark Tea-Time of the Soul. New York: Simon and Schuster (1988); pg. 108.|| "He concentrated for a while on the question, then looked through his pockets for a piece of paper, but was unable to find one. In the end he wrote his question, 'Should I buy a new fridge?' on a corner of his napkin. Then he took the view that if he was going to wait until he had achieved inner harmony and tranquility he could be there all night, so he went ahead and pushed the blue button marked 'Red' anyway. A symbol flashed up in a corner of the screen, a hexagram which looked like this:
[symbol is shown, labeled '3 : CHUN'] "
|Confucianism (I-Ching)||United Kingdom||1988||Adams, Douglas. The Long Dark Tea-Time of the Soul. New York: Simon and Schuster (1988); pg. 108.|| "The I Ching calculator then scrolled this text across its tiny LCD display:
The Judgment of King Wen:
Dirk considered this for a few moments, and then decided that on balance it appeared to be a vote in favor of getting the new fridge, which, by a staggering coincidence, was the course of action he himself favored. " [More, pg. 113-114, 116.]
|Confucianism (I-Ching)||USA||1965||Malzberg, Barry. Beyond Apollo. New York: Carroll & Graf Publishers (1989; 1st ed. 1972); pg. 149.||"Commercial mysticism was invented in the mid-1960's... Demonology became extant, as did the tarot and the Book of Changes, the I Ching... "|
|Confucianism (I-Ching)||USA||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 10.||"...Hagbard's genius computer, as it throws an internal I Ching reading (scanning open circuits as yin lines, closed circuits as yang.) " [Other refs. not in DB.]|
|Confucianism (I-Ching)||USA||1982||Knight, Damon. The Man in the Tree. New York: Berkley Books (1984); pg. 197.||-|
|Confucianism (I-Ching)||USA||1990||Dick, Philip K. The Man in the High Castle. New York: G.P. Putnam's Sons (1962); pg. 17.|| "Seated on his bed, a cup of lukewarm tea beside him, Frink got down his copy of the I Ching. From their leather tube he took the forty-nine yarrow stalks. He considered, until he had his thoughts properly controlled and his questions worked out.
Aloud he said, 'How should I approach Wyndam-Matson in order to come to decent terms with him?' He wrote the question down on the tablet, then began whipping the yarrow stalks from hand to hand until he had the first line, the beginning. An eight. Half the sixty-four hexagrams eliminated already. He divided the stalks and obtained the second line. Soon, being so expert, he had all six lines; the hexagram lay before him, and he did not need to identify it by the chart. He could recognize it as Hexagram Fifteen. Ch'ien. Modesty. Ah... " [There are many references to the I Ching in the novel, as it has replaced the Bible in Asian-occupied America. Most refs. not in DB.]
|Confucianism (I-Ching)||USA||1990||Dick, Philip K. The Man in the High Castle. New York: G.P. Putnam's Sons (1962); pg. 21.||"Mr. Nobusuke Tagomi sat consulting the divine Fifth Book of Confucian wisdom, the Taoist oracle called for centuries the I Ching or Book of Changes. " [Many refs. to I Ching, most not in DB. Where I Ching is mentioned not in reference to a named religion (Confucianism or Taoism), it is listed in DB under 'Confucianism.']|
|Confucianism (I-Ching)||USA||1990||Dick, Philip K. The Man in the High Castle. New York: G.P. Putnam's Sons (1962); pg. 51.|| "I Ching... The bottom line was seven, and so was the second and then the third. the bottom trigram is Ch'ien, he realized. That sounded good; Ch'ien was the creative. Then line Four, an eight. Yin. And line Five, also eight, a yin line. Good lord, he thought excitedly; one more yin line and I've got Hexagram Eleven, T'ai, Peace. Very favorable judgment. Or--his hands trembled as he rattled the coins. A yang line and hence Hexagram Twenty-six, Ta Ch'u, the Taming Power of the Great. Both have favorable judgments, and it has to be one or the other. He threw the three coins.
Yin. A six. It was Peace.
Opening the book, he read the judgment.
PEACE. The small departs,
|Confucianism (I-Ching)||USA||1990||Dick, Philip K. The Man in the High Castle. New York: G.P. Putnam's Sons (1962); pg. 82.||"'The only book I carry around,' Juliana said, 'isn't actually a book; it's the oracle, the I Ching--Frank got me hooked on it and I use it all the time to decide. I never let it out of my sight. Ever... Want to see it? Want to use it?' "|
|Confucianism (I-Ching)||USA||2003||Knight, Damon. The Observers. New York: Tor (1988); pg. 106.||"The eight was her 'crazy woman,' Dorothy Italiano, a Jungian hypnotherapist who had written intriguing papers about various slightly disreputable things--twin studies, telepathy, acupuncture, even the ouija board and the I Ching. "|
|Confucianism (I-Ching)||USA||2020||Maggin, Elliot S. Kingdom Come. New York: Time Warner (1998); pg. 122.||"His thoughts were a puzzle, like a passage from the I Ching. "|
|Confucianism (I-Ching)||Washington, D.C.||1995||Hand, Elizabeth. Waking the Moon. New York: HarperPrism (1995); pg. 80.||"...but in the end it had been like that I Ching hexagram Magda had always favored: K'uei, Opposition but also No Blame. "|
|Confucianism (I-Ching)||world||1970||Dick, Philip K. A Maze of Death. Garden City, NY: Doubleday (1970); pg. 7.||[Excerpt from Author's Forward] "Answers to questions put to the tench were derived from the I Ching, the Chinese Book of Changes. "|
|Confucianism (I-Ching)||world||1973||Sagan, Carl. Cosmic Connection: An Extraterrestrial Perspective. Cambridge, UK: Cambridge University Press (2000; c. 1973); pg. 77.||"I receive a great deal of mail, all kinds of mail... and some from advocates of various arcane disciplines such as astrology, ESP, UFO-contact stories, the speculative fiction of von Danniken, witchcraft, palmistry, phrenology, tea-leaf reading, Tarot cards, the I-Ching, transcendental meditation, and the psychedelic drug experience. "|
|Confucianism (I-Ching)||world||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 194.||[Extensive references to I Ching on pg. 194-197.]|
|Confucianism (I-Ching)||world||1981||Attanasio, A. A. Radix. New York: William Morrow & Co. (1981); pg. 15.||[Epigraph.] "No man knows himself.
--I Ching "
|Confucianism (I-Ching)||world||2007||Knight, Damon. A Reasonable World. New York: Tor (1991); pg. 171.|| "'Well, that's something, anyway. Dr. Italiano, did you ever write a paper about Chinese fortune-telling?'
'Well, not exactly. I wrote a paper about the I Ching.'
I see. And will you tell the jury what the I Ching is?'
'It's an ancient Chinese system of divination.'
'And what is divination, as you understand it, Dr. Italiano?'
'It's a system of revealing something bout a situation that a person may be involved in.'
'Does it reveal something about the future of that situation?'
'All right. Tell me, does the I Ching work, Doctor?'
'In my experience, it works surprisingly well.' "
|Confucianism (I-Ching)||world||2010||Brunner, John. The Sheep Look Up. New York: Harper & Row (1972); pg. 97.||"He [Austin Train] had given up books, even his favorites: the Bible, the Bhagavad-Gita, the Precepts of Patanjali, the I Ching, the Popul Vuh, the Book of the Dead . . . "|
|Confucianism (I-Ching)||world||2030||Jablokov, Alexander. Nimbus. New York: Avon Books (1993); pg. 84.||"A huge ideogram of a human brain hung over the Mall's central atrium, flickering with energy. Various functional areas--basal ganglia, speech centers... flashed into focus and vanished, leaving behind them a mass of blocky Japanese ideograms and kabbalistic diagrams. This eidolon marked the place of the fortune tellers. Modern seers used the complex tracts of the CNS as previous generations had used tea leaves, I ching, and tarot cards, a pseudorandom pattern from which prophetic information was extracted... "|
|Confucianism (I-Ching)||world||2094||Sladek, John. Tik-Tok. London: Victor Gollancz Ltd. (1985; 1st printed 1983); pg. 30.||"He spent his time before the video, going over certain esoteric texts... The exact details of his obsession were likely to vary from day to day, but they usually brough in the Golden Dawn and the I Ching and Aleister Crowley. "|
|Confucianism (I-Ching)||world||2200||Anderson, Poul. Starfarers. New York: Tor (1998); pg. 35.||[Year is estimated. The characters are aboard a space station orbiting Earth.] "...Yu Wenji... Wang Xi... she murmured a few ancient lines that she treasured, from the Book of Songs:
'Wind and rain, dark as night,
|Congregationalist||France||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 13.||[The narrator here is a Baptist.] "Jews, papists, they're all of them the same--all walking that long road to Hell. And so what? I have the suspicion Lutherans and Church of Christers will end up sucking flames. If God's fair, the Congregationalists will, too. "|
|Congregationalist||galaxy||2075||Card, Orson Scott & Kathryn H. Kidd. Lovelock. New York: Tor (1994); pg. 62.||[Year is estimated.] "Penelope looked disgruntled; then she swelled up importantly and took a deep breath. 'Well, I'll have to tell you about it myself. First of all, we're Presbyterians here.'
'Mamie sniffed. 'There's not a Presbyterian in the bunch of us.' she said. 'I'm Congregationalist, and Stef and Red and the girls are Episcopalian...' "
|Congregationalist||galaxy||2075||Card, Orson Scott & Kathryn H. Kidd. Lovelock. New York: Tor (1994); pg. 51-52.||[Year is estimated.] "We were in a village in ourselves, no matter that officially she was going to belong to an arbitrary clumping of effete Christians called Mayflower Village. She would be a Catholic among Congregationalists, I a low-order primate among Presbyterians... "|
|Congregationalist||Iowa||1996||Rusch, Kristine Kathryn. "Faith " in Alternate Tyrants (Mike Resnick, ed.) New York: Tor (1997); pg. 213.|| "'...I'm going to watch soap operas, read books, take shopping trips, and never go to church again.'
She spat the last five words out. They hit me with a force of tiny bullets. 'You went to church a lot?'
'I lived in church,' she said. 'We went from congregation to congregation. He was always looking for someone who believed.'
'What about the ministers? The priests?'
Her smile had no warmth. 'They were the first to catch on. In 1980, we sat in a Congregationalist Church in Cedar Rapids. The minister there gave a long, impassioned sermon about his belief in God. The minister said he wasn't sure there was a God anymore because of all the killing and inhumanity going on. My husband shifted beside me. I could feel how angry he was getting. The minister said that if there had been a God, He was long gone because no just god would allow atrocities. And I couldn't help it. I started to giggle.' " [More.]
|Congregationalist||Iowa||2030||Disch, Thomas M. On Wings of Song. New York: St. Martin's Press (1978); pg. 24.||"One windy Saturday... Abraham took a New Testament from the metal night-table by his bed and asked Daniel to read aloud to him from the beginning of John... The Weinrebs were church-goers as a matter of course. No one who earned more than a certain amount of money in Amesville was so impolitic as not to be. But they went to the Congregationalist Church, which was generally recognized as the most lukewarm and temporizing of the town's churches. The Congregationalist God was the God commemorated on the coins and dollar bills that went into the collection baskets, a God who made no other demands of his worshippers than that they waste a certain amount of cash and time each Sunday on his behalf... Milly and Daniel needn't have worried. Abraham did not become an undergoder [fervent conservative Protestant], and after a few failed dialogues he didn't even try to talk about whatever it was that had got him going on the subject of Jesus. "|
|Congregationalist||Louisiana||1987||Shepard, Lucius. Green Eyes. New York: Ace Books (1984); pg. 118.||"'...and we'll bulldoze them under and build the Heavenly City in their place! Oh, they've been Congregationalists and Baptists and Methodists, but we'll have something new...' "|
|Congregationalist||Maine||1979||King, Stephen. Carrie. New York: Pocket Books (2000; c. 1974); pg. 18.||"She had fought Momma tooth and nail over the Christian Youth Camp, and had earned the money to go herself by taking in sewing. Momma told her darkly that it was Sin, that it was Methodists and Baptists and Congregationalists and that it was Sin and Backsliding. "|
|Congregationalist||Maine||1979||King, Stephen. Carrie. New York: Pocket Books (2000; c. 1974); pg. 159.||Pg. 159: "Q. Were you on Carlin Street at approximately 12:12, when Carietta White came out of the First Congregational Church on that street? ";
Pg. 160: "A. ...A block and a half from the Congo Church, I saw the door open and I thought: Someone has gone in to ask God's help. But a second later I knew that wasn't true.
Q. How did you know? It would be logical to assume just what you first assumed, wouldn't it?
A. I just knew.
Q. Did you know the person who came out of the church?
A. Yes. It was Carrie White. "
|Congregationalist||Maine||1979||King, Stephen. Carrie. New York: Pocket Books (2000; c. 1974); pg. 190.||"A few people, looking lost, wander through the aisles of the A&P. The Congregational Church on Carlin Street is gone, swept away by fire, but the brick Catholic Church still stands on Elm Street... "|
|Congregationalist||Massachusetts||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 1.||[A soldier's letter home.] "Don't fret for my sake either. When this is over, I'll settle down, finish my studies, and spend the rest of my life doctoring lumbago. Still, come to find I sorely need a vacation. Maybe when I get back stateside I won't mind those tight-assed Harvard Congregationalists. "|
|Congregationalist||Massachusetts||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 17.||"Damn those Brit officers. Those soft faces, those softer hands. They remind me of those Harvard Congregationalists. I'd rather kill me some limey officers, frankly, than any poor helpless Germans. "|
|Congregationalist||Massachusetts||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 47.|| "'Dislikes shoes intensely. That's because he's part wild Indian. Stanhope! Recite us a bit of poetry...'
I had to take that sh-- from the Harvard Congregationalists, but I wouldn't take it from him. Heat rose in my face. Before my rage turned billy hell loose, I stalked away. "
|Congregationalist||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 101.||"...that many on a Sunday, not on Nantucket, where the biggest congregations were Unitarian and Congregationalist. "|
|Congregationalist||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 216.||"The organ started, thundering in the high vaulted white spaces of the church. She'd attended Baptist churches in her childhood, of course--mostly built out of weathered pine, down sandy tracks and surrounded by rattletrap cars. Not much like this Congregational one, three-storied snowy spire and stately white walls on what passed for a hill on this sandspit island. We had better singing, though. Everyone stood. The sound was like a subdued slither under the trembling of the instrument, a rustle of cloth as people looked back toward the entrance. "|
|Congregationalist||Massachusetts: Nantucket||-1249 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 411.||Pg. 411: "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...
'I know you gentlemen and ladies'--the Congregational minister was a woman--'have been holding a conference.'
'We have indeed,' Gomez said. '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...' "; Pg. 412: "The Congregational minister went on: 'At the same time, God is also telling us something by the very fact that it was Nantucket that was thrown in to the sea of time. And not, say, Sicily or an island in Indonesia. "
|Congregationalist||New York||1994||Bailey, Robin Wayne "Such Stuff as Dreams Are Made Of " in X-Men: Legends (Stan Lee, ed.) New York: Berkley Boulevard (2000); pg. 247.||"The Salem Center Congregational Methodist Church rose up on the left side of the street, stark and black without a light in its stained-glass windows. Its tall steeple thrust upward at the moon. Jean felt a shiver of recognition, and opening the car door, got out. "|
|Congregationalist||USA||1986||Anderson, Jack. Control. New York: Kensington Publishing Corp. (1988); pg. 46.||"His eyes were mobile and piercing, amused, then sober, then amused again. Characteristically, he pursed his thin lips as if the world did not quite meet his Brahmin standards. He was the product of generations of Boston lawyers, Congregational ministers, Harvard professors, prep school headmasters... "|
|Congregationalist||USA||1998||Brooks, Terry. A Knight of the Word. New York: Ballantine (1998); pg. 22.||Pg. 22: "Of course, the Petersons still lived next door and Mildred Walker still lived down the street. Reverend Emery still conducted services at the First Congregational Church... ";
Pg. 23: "'Every Christmas we had that cookie bake in your kitchen...'
'I remember making cookies for bake sales.' Nest shook her head. 'For the church, for mission aid or something. It seemed for a while that I was doing it every other weekend. Gran never objected once, even after she stopped going to church altogether.'
Robert nodded. 'Your grandmother never needed to go to church. I think God probably told her she didn't have to go, that he would come to see her instead.'
Nest looked at him. 'That's a very nice thing to say, Robert.' "
|Congregationalist||USA||2010||Willis, Connie. "Samaritan " in Fire Watch. New York: Bluejay (1984; story copyright 1979); pg. 226-227.|| "'That's right, Will. It is your decision, not Natalie's, not your congregation's, not the Charies' [Charismatics]. You're supposed to decide.'
He watched her to her bicycle through the star of broken glass. 'Damn the Congregationalists!' he said under his breath. "
|Congregationalist||USA||2026||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. 232.||"'Quoting some passage from Exodus about whosoever lieth with a beat--pardon me, Humphrey. It makes me so mad I could just die! Tonight he'll be somewhere in Kentucky--Carrollton, I think--and tomorrow right at the First Baptist Church in Bethlehem, and then Saturday at that little church above Milton... And Saturday evening he'll be someplace else, and he's winding up the week on Sunday at First Congregational in Madison--that's his grand finale. I suppose he'll be spreading that kind of dirt every time he preaches.' "|
|Congregationalist||Utah||2002||Ing, Dean. Single Combat. New York: Tor (1983); pg. 3.||"'Correction! I'm a Congregationalist...' "|
|Congregationalist||world||1800||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 200.||"...Protestant groups, and the latter into multiple splits. The Lutherans, the Calvinists, Episcopals, Presbyterians, Puritans, Baptists, Congregationalists, Quakers, Methodists... "|
|Coptic Orthodox||Egypt||1810||Powers, Tim. The Anubis Gates. New York: Ace (1983); pg. 9.||"And the general who took command of Cairo when Napoleon returned to France... and his efforts to lure the Moslem and Coptic population back into the old pantheist worship of Osiris, Isis, Horus and Ra. "|
|Coptic Orthodox||Egypt||1995||Powers, Tim. Earthquake Weather. New York: Tor (1997); pg. 158.||"...and in fact in many other cultures, from the Estonians on the Baltic Sea who sacrificed sheep and oxen on that date, to the Egyptian Copts who observed the day as the anniversary of the death of the tormented visionary St. Anthony--January 17 was a date to be both celebrated and feared. "|
|Coptic Orthodox||Egypt||2200||Zelazny, Roger. This Immortal. New York: Ace Books (1966); pg. 50.|| "'Just as soon as we have something to eat.'
'Are you a Moslem?' interrupted Myshtigo.
'I am of the Coptic faith,' replied Rameses, not smiling.
'Oh, really? That was the Monophysite heresy, was it not?'
'We do not consider ourselves heretics,' said Rameses. "
|Coptic Orthodox||Ethiopia||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. 148.||"...back to Addis Ababa... Ethiopian... Father Squid gave the last rites to a dying woman who had a Coptic cross around her neck. "|
|Coptic Orthodox||Israel: Jerusalem||1997||Watson, Ian. God's World. New York: Carroll & Graf Publishers (this ed. 1990; copyright 1979); pg. 28.||"The year 1997... It was Easter Day in Jerusalem. In the dingy cluttered Church of the Holy Sepulchre, to a crowded brawling congregation of Roman Catholics, Copts, Greek Orthodox and others... "|
|Coptic Orthodox||Ontario||1995||Ryman, Geoff. 253. New York: St. Martin's Press (1998); pg. 162.||"Just beyond the border of the Magic Circle was a mound of earth, where the preserving bypass had been built, burying the old 2nd Line West. In the other direction, the road plunges into Toronto's ethnic suburbia. About a mile from my old church, now an evangelical centre, there is a Coptic Orthodox Church. There is a mosque. Canada was once rich, and monolithic. As someone else said, Canadian artists expressed alienation. Now they express differences: gay Canadians, Coptic Canadians, Armenian Canadians, Italian Canadians. Let alone French Canadians. "|
Coptic Orthodox, continued