Soooo cool.Īnd while he is watching himself in one of his many illnesses, he hears the nurses yelling "we're losing him! We're losing him!" At which point one of my doctor friends burst out laughing and said nobody says that in a medical crisis, it doesn't give anyone the information they need to act upon. And nobody recognized them! Yup, you can be a complete stranger in a hospital room and not one other staff member will notice. He is so speshul, that two nurses in that room with the other staff were.angels in stolen uniforms! (Or maybe they have a uniform factory somewhere). My favorite was his story of seeing his mother giving birth to him, she was kind of a loser, but he grants her redemption while all others who haven't made the grade at the time of Spencer's greatness are goners. It's been awhile but I ended up filling up pages with the contradictions and absurdities. He belongs to the Fellowship of the Suffering Christ (don't remember exact name and I keep getting it mixed up with Sisterhood of the Traveling Pants.) Anyway, if you google it, it is a biblical term used mostly by pastors. But Spencer was sent as the only one they would trust, because he has suffered so much, they would recognize him as a kindred spirit. All with the dark hair, same eyes, dressed the same. Now, this will really tug at your heart.they are "indians". So they are in the arctic living in sealed off caves underground, afraid of the world. The story that just wants to make you bang your head is his rescue of one of the ten tribes. And it has a thingie that gives them all the water they need! And by golly, it runs on used french fry oil! Which, even though they only have the stuff on their backs, they trade for all the way to Canada! Because we all know that every city that survives the apocalypse will have barrels of the stuff on hand. The "asians" are the bad guys who take over America and as he goes up the west coast from Canada with noble churchy people, they find this magic truck left behind, see. He uses every last days cliche, scripture, and stays along the trail of folklorish beliefs to give it an air of authenticity as he loads it with what I can only describe as howlers. I think Spencer has cribbed everything from books to movies to scripture, never with attribution as there are no footnotes, other than some references to scripture and Scrooge.
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His description of them having writhing orgasms on the floor next to the guy at the computer in his underpants had a really uncomfortable, eh, you seem to be a little too into this vibe. I no longer have them but I also remember the book by a woman about the evil spirits hanging around bars waiting to possess drunks. When my husband was dying I read every near death book I could get my hands on. I think this book is of much more concern than OW given the way it is creeping into church through well meaning members.īdouglas, I noticed the same problems. 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?
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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?
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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.