Confessions Quotes

It was better with the subs than it was with the gold diggers or the hookers. These were real people, with real lives, real jobs, real hearts. It meant something when they submitted to my demands. It meant trust, and trust meant love. I got that--I mean, I understood that. And, oh, Lisa, how I needed that—but I didn’t know how to deal. I was too broken.

He was clearly not the murderer whom Hawksmoor was seeking, but it was generally the innocent who confessed: in the course of many enquiries, Hawksmoor had come across those who accused themselves of crimes which they had not committed and who demanded to be taken away before they could do more harm. He was acquainted with such people and recognised them at once - although they were noticeable, perhaps, only for a slight twitch in the eye or the awkward gait with which they moved through the world. And they inhabited small rooms to which Hawksmoor would sometimes be called: rooms with a bed and a chair but nothing besides, rooms where they shut the door and began talking out loud, rooms where they sat all evening and waited for the night, rooms where they experienced blind panic and then rage as they stared at their lives. And sometimes when he saw such people Hawksmoor thought, this is what I will become, I will be like them because I deserve to be like them, and only the smallest accident separates me from them now.

Yes, I’ve killed! I’ve killed as indiscriminately as God! And yes, I will kill again. I must.

Confess your sins, pray towards the Heavens and be set free from all bondages.

Lailah Gifty Akita

It has become fashionable in the last several years for the media to minimize and even dissemble about the data which so strongly support the existence of ritual abuse. Amazingly, this has happened even in relation to ritual abuse cases in which criminal convictions have been obtained. Parenting magazine (Ruben, 1994), for example, asserted that “far more cases (of ritual abuse) end in acquittal” than in conviction.In fact, 58% of the ritual abuse cases in the Finkeihor (1988) study that went to trial resulted in convictions. In the Kelly (1992b) study, convictions were obtained in 80% of the ritual and sexual abuse cases combined; since there were no significant differences between the rates of criminal conviction in these two groups, we can surmise that convictions were obtained in approximately 80% of the ritual abuse cases Kelly studied. Finally, and most significant given the thousands of cases studied, convictions were obtained in 11% of all ritual child abuse cases studied by Bottoms et al. (1991; 1993)."from Denying Ritual Abuse of ChildrenThe Journal of Psychohistory 22 (3) 1995

Catherine Gould

Not only do skeptics such as Lanning choose to ignore eyewitness/victim accounts of ritual criminal activity, they apparently also choose to overlook the significant number of cases of ritual abuse in which perpetrators have confessed to their crimes. In the Bottoms et al. (1991; 1993) study of 2,292 cases of ritual abuse, perpetrators in 30% of the child cases confessed to abusing one or more children, and perpetrators in 15% of adult cases confessed to perpetrating as well. In the case studied by Snow and Sorenson (1990), two adolescent perpetrators admitted to charges of abuse. Both of these sets of data require further analysis to determine which acts of ritual abuse were confessed to by what number of perpetrators.Corroboration and eyewitness accounts offered by children should also be given serious attention when therapists and investigators can demonstrate that no contamination of the children’s disclosures has taken place. In the case studied by Jonker and Jonker-Bakker (1991), children from different schools and different locales gave accounts of perpetrators, abuse locations, and abusive acts that were mutually corroborating. Accounts of tunnels under the McMartin preschool given by children claiming to have been ritually abused at the school were fully corroborated when the existence and location of the tunnels were documented by a professional team of archaeologists (Summit, 1994)."from Denying Ritual Abuse of ChildrenThe Journal of Psychohistory 22 (3) 1995

Catherine Gould

Life is a misery, death an uncertainty. Suppose it steals suddenly upon me, in what state shall I leave this world? When can I learn what I have here neglected to learn? Or is it true that death will cut off and put an end to all care and all feeling? This is something to be inquired into.But no, this cannot be true. It is not for nothing, it is not meaningless that all over the world is displayed the high and towering authority of the Christian faith. Such great and wonderful things would never have been done for us by God, if the life of the soul were to end with the death of the body. Why then do I delay? Why do I not abandon my hopes of this world and devote myself entirely to the search for God and for the happy life?

Augustine of Hippo