The Bride Of Satan

As I approached this woman I stopped in front of her and said "Hi, my name's John, can I help you at all?" She looked up at me from the floor where she had dropped writhing in agony. She said, "Yes please help me" "Can I pray for you?" I asked, and reached out my hand to touch her head. As soon as I touched her head she let out a blood-curdling scream that seemed to shake the whole Church and she began vomiting blood. She ran backwards and out into the reception area outside the Bishop's office and cowered on the floor like a cat cornered by a vicious dog. She was clearly in pain and even though there was evil in her eyes they also seemed to now being showing fear as well. I had no idea what I was really dealing with and would only discover much later on the magnitude of evil in this small woman. This was the beginning of an epic battle and race against time to free an unwilling victim from the clutches of satan himself.

This series explains in detail the attempt of a rebellious cherub to overthrow God Almighty. The text answers questions about how sin originated in Lucifer, what happened before the fall, and more. (Practical Life)

The early Christian writer Tertullian first applied the epithet "bride of Christ" to the uppity virgins of Carthage as a means of enforcing female obedience. Henceforth, the virgin as Christ's spouse was expected to manifest matronly modesty and due submission, hobbling virginity's ancient capacity to destabilize gender roles. In the early Middle Ages, the focus on virginity and the attendant anxiety over its possible loss reinforced the emphasis on claustration in female religious communities, while also profoundly disparaging the nonvirginal members of a given community. With the rising importance of intentionality in determining a person's spiritual profile in the high Middle Ages, the title of bride could be applied and appropriated to laywomen who were nonvirgins as well. Such instances of democratization coincided with the rise of bridal mysticism and a progressive somatization of female spirituality. These factors helped cultivate an increasingly literal and eroticized discourse: women began to undergo mystical enactments of their union with Christ, including ecstatic consummations and vivid phantom pregnancies. Female mystics also became increasingly intimate with their confessors and other clerical confidants, who were sometimes represented as stand-ins for the celestial bridegroom. The dramatic merging of the spiritual and physical in female expressions of religiosity made church authorities fearful, an anxiety that would coalesce around the figure of the witch and her carnal induction into the Sabbath.