Visions of glory lutheran church
As I said, we have had two members bearing testimony of this book in F&T. Speaking to the book, when it is proselyted as part of the gospel.in church. (Mainly because if any of my dead friends start talking to her I am in big trouble. For me it would become problematic if my wife started mimicking her friend's behavior. I expect it would become problematic if it started to become generally accepted in the Church. I see no harm in a Scientologist who thinks an Emeter actually measures anything. At this time I see no harm in what she believes but on the other hand I suppose a lot of non LDS would see no harm in our beliefs about celestial families and eternal progression. This lady holds two masters degrees and raised and supported a large family on her own. When does a belief become problematic? I don't know. When does a "weird belief" become problematic? But they also have college degrees, hold down good jobs, and have great families. They believe they are led by their ancestors and that some animals indicate certain signs etc.
What do you see as the real harm with your friend believing that they talk to dead folks? I have some friends who come from a culture with shamanistic and ancestor veneraction influences. Why is a person claiming to have frequent visions (for lack of a better word) any less believable than those who claim to have had a few?Īnd why has our view on these type of experiences changed so dramatically (as in too sacred to speak about) from the early years of the church when such events were experienced and spoken about frequently and publicly? How does one distinguish between similar experiences in the temple and daily experiences outside? How does one address this issue tactfully in a culture whose foundation is based on reuniting with loved ones in the next life? I started a similar thread about a friend who claims to frequently talk with dead people, in which it was pointed out by Julian that it was probably a result of this book.