
Allan W Janssen is the author of the book The Plain Truth About God (What the mainstream religions don't want you to know!) and is available at the web site http://www.god-101.com/
Visit the blog "Perspective" at http://God-101.blogspot.com

<-- The donation things is just to the left here or go to Paypal or just send some loose change in an envelope!
Many thanks from your humble scribe;
Allan W Janssen
Allan W Janssen is the author of the book The Plain Truth About God (What the mainstream religions don't want you to know!) and is available at the web site http://www.god-101.com/
Visit the blog "Perspective" at http://God-101.blogspot.com

To make it to the exulted position of "Asshole of the week" takes a lot of daring or imagination or guts, or any combination of these three!
An unemployed man in Japan had an unexpected windfall in his mailbox when he found one million yen ($10,000 dollars) in cash from an anonymous benefactor, police said Friday.
Muslim nations on Friday condemned a film by a Dutch lawmaker that accuses the Koran of inciting violence. Whether we condemn Geert Wilders, a Dutch politician who made the film, or the Muslims who get upset by it, or any number of other reasons, Islam itself is in a "no win" situation for letting things get this far out of hand. Geert Wilders, leader of the anti-immigration Freedom Party, launched his short video on the Internet on Thursday evening, prompting an al Qaeda-linked website to call for his death and increased attacks on Dutch soldiers in Afghanistan.(And some IDIOTS here in Ontario wanted to allow Sharia law for the Muslim community!)
"The correct Sharia (Islamic law) response is to cut (off) his head and let him follow his predecessor, van Gogh, to hell," a member of Al-Ekhlaas wrote on the al-Qaeda affiliated forum, according to the SITE Institute, a U.S.-based terrorism monitoring service.
Following threats to our staff of a very serious nature, and some ill informed reportsfrom certain corners of the British media that could directly affect the safety of some staff members, LiveLeak has been left with no other choice choice but to remove Fitna from our servers.Soooooooo! Not be be stymied, we will put another one from another source up here!
This is a sad day for freedom of speech on the net but we have to place the safety and well being of our staff above all else.
We would like to thank thousands of people, from al backgrounds and religions, who gave us their support. They realised LiveLeak.com is a vehicle for many opinions and not just for the support of one.
Perhaps there is still hope that this situation may produce a discussion that could benefit and educate all of us as to how we can accept one anothers culture.
We stood for what we believe in, the ability to get heard, but in the end the price was too high. LiveLeak.com
Police say a man in Bellevue, Ohio was caught on tape having sex with a picnic table.Then there is that old song from the fifties; "What's the matter with kids these days?Bellevue Police Captain Matt Johnson says Art Price, Jr., 40, was seen on four occasions between the hours of 10:30 a.m. and noon having sex with his picnic table.
What makes this a felony, Johnson says, is that it took place in close proximity to a school, which made it likely that children could have seen Price.
The neighbor -- who wishes to remain anonymous -- saw Price walk out onto his deck, stand a round metal table on its side and use the hole in the umbrella to have sex.
The most recent instance took place March 14, we're told. A neighbor videotaped Price."The first video we had, he was completely nude. He would use the hole from the umbrella and have sex with the table," Johnson says.
Police say Price admitted to the crimes -- four charges of public indecency. Usually these sorts of things are misdemeanors, but in this case, they are felonies.
"What boosts it up to a felony is that the statute says if it's likely to be viewed by a minor," Johnson explains.
The Price family did not want to talk with us, but neighbors did.
Some are not happy Price was released on his own recognizance.
This case has police in this small town shaking their heads. "Once you think you've seen it all, something else comes around," Johnson says.
A Florida elementary school student was tasered Thursday after punching a school security officer during a fight.Hudepohl was treated for a possible broken nose.
The incident began when teachers at the Moss Elemenary School in Orange County confronted an 11-year-old girl for allegedly attempting to push another student into ongoing traffic outside the campus, MyFOXOrlando.com reported.
Authorities say the young female ignored the teacher and walked inside the homeroom, where she was again approached by teachers over her behavior. The student responded by thowing a desk and chair and attempting to spit on the instructor, according to MyFOXOrlando.com.
Donna Hudepohl, a school resource officer called to remove the troubled girl from the classroom, was allegedly pushed and punched in the face during a struggle to restrain her.
Hudepohl responded by tasering the girl.
The student was charged with battery on a law enforcement officer, disrupting a school function as well as resisting with violence and is being held at the juvenile detention center.



THE US NAVY'S NEWEST SHIP:
Saw something today that totally surprised me!
We had an Indian here in Ontario by the name of Dudley George, and he was killed by the cops during a standoff at Ipperwash Provincial Park in the 1990's. (Dudley was a member of the FBI.... A Fucking Big Indian!)
On top of the hundreds of millions in land claims, they have moved into newly built subdivisions, claim it as theirs, and occupied the new houses. An alleged plan by Ontario Provincial Police to break up a native protest with force and the recent incarceration of aboriginal leaders for protesting a mining site on their land are threatening the already fragile relationship between First Nations and governments, aboriginal leaders said yesterday.Now kids, listen to this! Here is just how far the Indianscan go with the government. Aboriginal Affairs Minister Michael Bryant said the government has already offered $200,000 toward the protesters' legal fees and is willing to do more if they decide to appeal their convictions.
Representatives from several northern Ontario First Nation communities gathered in Toronto to speak out against the cases of seven aboriginal protesters -- including a chief and deputy chief -- who last week were handed six-month jail sentences for violating court orders and continuing protests against mining on their traditional lands.
"The children of the jailed protesters will be without a parent for half a year, and the communities feel spurned by the Ontario government despite promises of a new, healthier relationship in the years ahead," said Chief Scott Jacob of the Webequie First Nation. "The decision last week to incarcerate (aboriginal) leadership to me is not a respectful, meaningful relationship," he said.
The Liberal government didn't want the protesters from the Kitchenuhmaykoosib Inninuwug (KI) First nation to receive jail sentences and petitioned to the court on their behalf, but Premier Dalton McGuinty said he can't undo the court's decision. "There's an independent judicial process," McGuinty said.
"There's no way that as long as they're incarcerated, we're going to be able to make much progress," Bryant said. "That's why we opposed in court their incarceration.."The Indians keep saying they will not tolerate this sort of situation...... when do we start saying the same thing!!!!!!!
But representatives from the KI and Ardoch Algonquin First Nations made it clear in a letter to McGuinty they don't feel the government is on their side.
"The indifference shown by your government towards the rights of First Nation communities, and the imposition of long jail terms and crippling fines in the name of the 'rule of law' has further eroded respect for both the legal system and the government of Ontario," the letter reads.
The communities were even more distressed after hearing a CBC report that alleged OPP Commissioner Julian Fantino told officers they should use force if necessary when facing protests during last June's aboriginal day of action.
"When people want to speak out for their rights and guns are pulled out . . . that is not right and that is not just and that is what's affecting our people today," said KI spokesperson John Cutfeet.
The CBC reported a series of notes handwritten by police officers outlined orders to carry out a morning raid of blockades that were set up on highways in eastern Ontario. The raid did not take place, and protesters eventually removed the barricades, but some notes said the scene verged on "anarchy" at times, and suggested Fantino "would not/could not tolerate (Highway) 401 being closed all day."
Police seized weapons including three grenade launchers yesterday during raids on a network accused of moving Quebec pot to the United States through Mohawk territory.Your "On the warpath" scribe;
A senior RCMP official says he was taken aback by the arms cache found during yesterday's bust.
"This isn't something you stumble across in every investigation," Supt. Steve Covey said.
Covey said police had no idea what the grenade launchers were going to be used for.
The heavy-duty weapons including several assault rifles were rounded up by 300 police officers who targeted Montreal and three aboriginal communities.
Raids were carried out by the Mounties, QPP and the U.S. Drug Enforcement Administration.The raids took place in Montreal and the Mohawk communities of Kahnawake, Kanesatake and Akwesasne.
The small arsenal included two AK-47 and two M-16 assault rifles as well as $2 million in cash. Police also seized luxury vehicles and about 110 kilograms of cannabis.
Insp. Lino Maurizio of the Quebec provincial police said about 30 suspects were arrested and members of the ring will charged with offences including gangsterism, drug trafficking and conspiracy.
They will also face charges of possession of prohibited weapons.
Ten of the suspects were arrested in Akwesasne, near Cornwall eight in Kahnawake, south of Montreal, and one in the native community of Kanesetake.
The others were picked up in the Montreal area.
Gorden McGregor, president of Quebec's association of aboriginal community police chiefs, said a flood of drugs and money have caused serious harm to native communities.
"Imagine a little community when large amounts of money and drugs coming in like that, the trouble that comes with it," said McGregor.
"For us, our priority is drugs. Drug trafficking causes the biggest social problem in our communities."
NEW DELHI, India - A 2-year-old girl who fell into a 45-foot well was rescued by Lassie late Wednesday after 27 hours, officials said. (It took Lassie that long to find her because of the remote location and language barriers.)
In video footage broadcast on Indian television, hundreds of people who gathered near the scene could be seen surging forward as a man flanked by soldiers carried Vandana from the hole to a waiting ambulance.
<--Sharon (Bark) Stone 
<--Eva Longoria 
Heidi Klum (You can't see Seal because he is standing in the shadows!)
Katie Couric -->
Pamela (Meow) Anderson
Madonna --)
Alicia Silverstone
Holly (Bark) Hunter -->
Lindsy (Bark) Lohan
Mischa Barton -->
Jennifer (Bark) Love (Bark) Hewitt and Fiancee'.
The car accelerates to 150 mph in the city’s suburbs, then hits 250 mph in less built-up areas, gliding over the smooth plastic road. You whizz past a string of cities, many of them covered by the new domes that keep them evenly climatized year round. Traffic is heavy, typically, but there’s no need to worry. The traffic computer, which feeds and receives signals to and from all cars in transit between cities, keeps vehicles at least 50 yds. apart. There hasn’t been an accident since the system was inaugurated.
A major feature of most modemixers is the launching pad from which 200-passenger rockets blast off for other continents. For less well-heeled travelers there are SST and hypersonic planes that carry 200 to 300 passengers at speeds up to 4,000 mph. Short trips— between cities less than 1,000 mi. apart—are handled by slower jumbo jets.
The single most important item in 2008 households is the computer. These electronic brains govern everything from meal preparation and waking up the household to assembling shopping lists and keeping track of the bank balance. Sensors in kitchen appliances, climatizing units, communicators, power supply and other household utilities warn the computer when the item is likely to fail. A repairman will show up even before any obvious breakdown occurs.
A typical vacation in 2008 is to spend a week at an undersea resort, where your hotel room window looks out on a tropical underwater reef, a sunken ship or an ancient, excavated city. Available to guests are two- and three-person submarines in which you can cruise well-marked underwater trails.


"Whom do men say that I am?" Jesus's own query to his disciples, asked in the oldest Gospel (Mark 8:27), has always been the ultimate question of the faith founded in his name.
The answer has determined everything from core doctrine to the authority of the clergy.
Even during his lifetime, Jesus's followers had differing answers: he was a rabbi with a new approach to Jewish law; he was the rightful claimant to the throne of David.
After his death, it took more than three centuries of often violent contention, suppression, and historical contingency before answers emerged that still define mainline Christianity: Jesus was the Messiah, the son of God and the Virgin Mary, both fully divine and fully human; crucified for our sins, he rose from the dead and will come again to judge humanity.
Orthodoxy's victory has never been final, or else there would never have been an Inquisition.
Still, reinforced by church and state, and by belief in the New Testament as an exact account of events (the "Gospel truth"), the concept of the divine Christ, our Lord and saviour, became embedded in Western civilization.
That legacy still dominates Western responses to Jesus today, affecting not just what the faithful proclaim, but the attitudes of Jesus's secular admirers.
But over the past century, historians, archaeologists, textual and linguistic scholars in a steadily more secular West, unable to accept the miracle-working Christ of tradition, have uncovered the all-too-human way in which early Christians hammered out their dogma and holy scripture, recovered startlingly unfamiliar texts — such as the Gnostic Gospel of Judas, in 2006 — held dear by the losers in the long-ago orthodoxy wars, and arrived at new interpretations of Jesus based on the context of his life, his essential Jewishness and the socio-political unrest of first-century Palestine.
For large swaths of the devout, little has changed.
Fundamentalist Protestant churches — so-called because of their fundamental principles, one of which is insistence that the whole of the Bible is the literal word of God — looked hard at what was happening in the modern world and refused to yield an inch to modern science or Biblical scholarship.
Other churches, like the Orthodox or Roman Catholic, who possess a body of tradition to buttress their scriptures, are open to viewing, and reviewing, parts of the Bible — particularly in the Old Testament — while holding fast to the divine Christ of the New Testament.
Their Christ too remains an exalted figure; as does, ironically, the Jesus envisaged by so many scholars: Biblical experts have tended to feel (as much as think) that Jesus must have been a great moral teacher — and even a pioneering feminist — so incandescently holy that some of his disciples turned him into a god.
In Vancouver writer (and Greenpeace International co-founder) Rex Weyler's new survey of the latest research, The Jesus Sayings: The Quest for His Authentic Message (Anansi), for instance, (See also "The Jesus Tapes, in my book The Plain Truth About God")) Christ emerges as a revolutionary sage, a man for the ages whose "words and deeds are sublime."
Even in "How Jesus Became a Christian" (Random House), by Barrie Wilson, a religious studies professor at Toronto's York University — which is primarily concerned with arguing that St. Paul and later "Christifiers" hijacked Jesus the Jewish rabbi through a campaign of anti-Semitism — Jesus still emerges as "a teacher of great insight."
But despite the common celebration of Jesus Christ, a chasm exists between the devout followers of the divine Christ and the seekers of the Jesus of history.
Into that chasm falls the liberal church, according to Gretta Vosper, author of With or Without God (HarperCollins), a passionately argued case for a post-Christian church.
Vosper is pastor of West Hill United Church in suburban Toronto and a leading Canadian voice in progressive Christianity, on the radical edge of what is already the most liberal denomination in Canada.
The liberal Christian church, Vosper writes, is the original wellspring of the recent tradition-destroying Biblical scholarship, and it's liberal churches that have wrestled most painfully and — in a very real sense — least successfully with the implications of its discoveries.
Committed to the ideals of Biblical study and scholarly truth, but devoted to their own religious traditions, the liberal churches were unable to either turn their backs on modernity or to embrace it fully.
So liberals tried hard to turn the now shaky parts of the Gospels (the miracles, for instance) into metaphors, Vosper writes, in order to keep time-honoured creeds and ritual superï¬cially intact.
A conspiracy of silence about beliefs also played, and still plays, its part, she adds in an interview: "The liberal clergy have an unspoken covenant with congregants — you say nothing and we'll say nothing.
If the clergy do speak about their disbelief in basic doctrine, the result is often a lot of pain, up to job loss and even breakdown. There is no place of safety for them."
The result has been a mess of compromised integrity — "if 'Jesus is Lord' really means 'love is supreme,' why not say that?"
"We have all watched the gaping wound on the right grow as those who want the 'truth' laid out for them more clearly have left for more conservative denominations happy to give it to them," she notes. "But the wound on the left has gone unnoticed and has hemorrhaged into nothingness as religious quests have become spiritual quests unconnected with church."
It's beyond time for liberal Christianity, whose heritage and responsibility this all is, to act, writes Vosper. "Those who recognize the Bible's claim to be the word of God as the monster in the tub with the baby," are the ones who must throw that monster out with the bathwater.
And that means, besides other painful changes, a real, radical look at the words and deeds of the faith's central figure.
Half a century ago in Mere Christianity, C.S. Lewis, speaking from the perspective of traditional Christianity, warned those who were busy stripping Christ of his divinity (while attempting to keep his moral authority) that the task couldn't be done.
"A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher [but] a lunatic, on a level with the man who says he is a poached egg," he wrote. "He has not left that open to us. He did not intend to."
Traditional Christians would agree; substitute, in the last sentence, the words "the authors of the Gospels" for "he," and so would almost everyone else. For the ruthlessly edited New Testament is forthright about its agenda: detailing the transformation of Jesus of Nazareth into Jesus Christ, the Son of God.
What you take from Scripture depends on how you read it.
For Lewis, who accepted the historical accuracy of the Gospels, if not the whole of Biblical inerrancy (such as the six-day creation in Genesis), Christ is not just the prophet of the Sermon on the Mount, and the healer of the sick.
He is also the figure who utters the New Testament's truly terrifying statements about eternal life and death.
It was Jesus who promised to separate humanity into sheep and goats, shepherding the former to heaven and casting the latter "into everlasting fire, prepared for the devil and his angels" (Matthew 25: 41).
It was Jesus again who said that on Judgment Day, even some who preached in his name would hear the words, "I never knew you, depart from me." (Matthew 7: 23)
Such a figure, in Lewis's opinion, were he only a mortal man, could rightfully be judged mad.
But modern historians sweep all that away, along with the miraculous elements, including the whole of Jesus's childhood.No virgin birth: it's found only in two Gospels, they point out, and it's clear that St. Paul, the earliest writer in the New Testament, had no time for the idea.
No wise men, no heavenly choir of angels at the stable manger, no debating the elders at age 12 — all of it retroactively applied by his followers.
More crucial losses are words claimed as Christ's own.
A decade ago, the Jesus Seminar, the most famous (and notorious) group active in Biblical criticism, using comparative history and textual analysis, ended up being sure Christ said less than a fifth of what was attributed to him.
Members rejected verses where Jesus referred to himself, particularly in an exalted way, such as, "I am the way, the truth, and the life" (John 14:6), and verses reflective less of his teachings and more of struggles to control the nascent church after his death: "Thou art Peter and upon this rock I will build my church" (Matthew 16:17).
And since the seminar was convinced Jesus did not preach an imminent, apocalyptic end to the world, but instead a message about how to establish the kingdom of God on earth, the rejected 80 per cent of his sayings also included all the judgmental declarations.
Not all scholars are in full agreement with the seminar (some fundamentalist organizations, unsurprisingly, have referred to it as "a tool of Satan"), but the broad outlines are widely accepted in the field.
Weyler's reconstruction of the authentic Jesus essentially follows those lines. His primary sources are what some scholars define as the oldest versions of three "collections": the Gospels of Mark and Thomas, and the Q sayings.
(The Thomas text, the jewel of the treasure trove of Gnostic Christian writings, found at Nag Hammadi in Egypt in 1945, was rejected by the orthodox 1,600 years ago, but the 114 pithy and often cryptic statements in it, attributed to Jesus, have made it a favourite among historians. Q is a hypothetical document, a lost collection of sayings assumed to explain the material common to the Gospels of Luke and Matthew that did not come from Mark's Gospel, their other main source.)
The "radical, Aramaic-speaking, Jewish Jesus" who emerges in Weyler's book makes no divine claims, requires no supernatural beliefs on the part of his hearers, and demands action now.
The poor, Christ would tell his audience of peasants and day labourers, were fortunate to be suffering, for that brought them closer to the kingdom of God.
The rich, especially the temple elite obsessed with rote purity, are far from God.
Seek his kingdom within yourself, don't worry about food or clothing, accept your daily bread and share it, love your enemies, forgive others as you wish to be forgiven: God's kingdom is here, now, for those who have eyes to see.
Although many historians would not find Jesus's message as radical a break from the past as Weyler does, in his intense Jewishness, Weyler's Jesus fits comfortably with the historical figure now envisaged by almost all scholars.
What kind of Jew is an entirely different matter.
More than a decade ago, John Dominic Crossan, one of the most prominent Roman Catholic experts, noted no fewer than seven distinct types of Jewish Jesus, ranging from political revolutionary to charismatic seer.
More, including Weyler's Galilean peasant preacher at odds with the Judaism of Jerusalem's Temple elite, have emerged since.
Many of them are much more worldly than Weyler's, and just as novel.
Consider the head of the "family firm" who emerges in James Tabor's The Jesus Dynasty. (2006)
Traditional Christianity has always had trouble with Christ's "brethren" — James, Joses, Simon, Judas and unnamed sisters.
Orthodox Christianity accepts the brethren as step-siblings, the children of Joseph's first marriage; Protestants take them as half-siblings, the children of Mary and Joseph born after Jesus, the son of Mary and God; Roman Catholics, who proclaim the doctrine of Mary's perpetual virginity, have to view them as cousins.
Every time they appear in scripture identified as family, the Gospel writers stress they are not among his followers.
That means they have to gloss over the fact that St. Paul writes that the risen Christ appeared to James, and that James — Jesus's oldest male relative in a family-dominated society — took precedence over all other followers and became leader of the Jesus movement in Jerusalem.
In Tabor's family saga, Jesus and his cousin John the Baptist considered themselves to be the two messiahs: John as a descendent of Moses's brother Aaron, was to be the new high priest; Jesus, the descendent of King David, the new king of the Jews.
His brother James was more than Jesus's heir, he was the "beloved disciple" of the Gospel of John, commonly reckoned to be John himself by most Christians. (although Mary Magdalene is the favourite as the "beloved" of Da Vinci Code fans and many feminist theologians)
And Jesus's other brothers, far from rejecting his mission, are actually hiding in plain sight among the lists of apostles.
Jesus's Jerusalem followers were the original "Christians," although Barrie Wilson would argue they would neither recognize nor accept the name.
Now commonly called Ebionite Christians, from a Hebrew word meaning "poor ones," they were Torah-observant Jews as well as followers of Jesus, who regarded him as a human messianic prophet but not as divine.
Their concern, embodied by James — known as "the Just" to Jews as well as Christians — was to live rigorously ethical lives. And, under the rule of the "royal" family, they were the dominant strand among the Jesus movement, even while Paul tirelessly travelled the Mediterranean converting Gentiles.
Most scholars argue it's impossible to know what path Christianity might have taken if the Jerusalem church had not become caught up in the greatest cataclysm ever visited on the religious traditions of ancient Israel.
When the Romans destroyed Jerusalem and its temple in 70 CE, the Gentile church began its ascendency. By the second century, the forces of orthodoxy began to turn on the Ebionites, and by the fourth century they disappeared from history.
In current scholarly trends, Jesus emerges as ever more Jewish and ever more human — a teacher, a rabbi, a claimant to Israel's ancient throne — who was transformed by Paul, a preacher of genius, in cultures far from his Jewish roots, into the divine saviour of mankind.
But crucial as these claims are for orthodox Christians and for the scholars and writers involved, they are increasingly irrelevant for progressive Christians.
They long ago lost their stake in the divine Christ, and their interest in which of the evolving paradigms best captures the historical Jesus is fading.
When Gretta Vosper looks at the emerging historical Jesus she sees no rock on which to erect a church. "In trying to capture exactly what he said, we have found, quite by accident, that what he said has little power."
But when she weighs up the Jesus legacy in terms of its validity and usefulness for the church today, she considers the entire Gospel tradition — not just the Jesus meek and mild of the scholars and spiritual seekers, but the divine Christ too.
It's all part of the Christian heritage in her view.
If the liberal church is going to refuse to face the implications of its own beliefs, then what matters is what is in the Bible, what has been proclaimed truth for centuries: "If we say we follow Jesus without clariï¬cation, we allow the assumption that we agree with all of his ideas, including the bad ones."
Looking over the New Testament, Vosper notes numerous bad ideas, some of them deep within Jesus's core message.
His teaching about love and forgiveness long predate him, within his own Jewish tradition and without.
And those are the helpful parts of his beliefs, which, Vosper argues, mix freely with parts liberal Christians no longer accept: no divorce, hell, eternal punishment.
He taught acquiescence in oppression, "a stance not at all helpful in ending slavery, racism, patriarchal hierarchy, and so on."
There is disdain and derision for those who don't agree with him, "but I suggest that we now hold dialogue, diversity and community as higher values."
Living without care for the future, keeping all assets in common, giving all we have to the poor, are other key parts of the authentic teaching as identified by Weyler and others.
That utopian idealism was perfectly natural to the hopes of an oppressed peasant society, Vosper writes, but humans have never managed to put it into practice, and surely never will.
To try to act that way only serves "to abdicate the responsibilities we have to one another — conscientious, ethical oversight of our resources is a more prudent and potentially beneficial response."
In short, "Jesus's moral teaching is not outstanding," and it's impossible to craft a moral high ground from his life, works and sayings: "His words are dead to many people. The world has changed. The words don't make sense any more."
And they aren't necessary. "Why do we need a 'revolutionary' voice from two millennia ago to guide us? We have fabulous ideas of our own, that are constantly weakened by having to tie them back to Jesus and Scripture.
What if he was recorded destroying his environment, would that mean we'd no longer need to be environmentally sensitive, or have to ignore the environment?"
Vosper isn't so much prepared for the obvious questions she faces as inured to them.
She's often asked, with various degrees of incredulity and indignation how, in the name of God or Love (if she prefers), she can call herself a Christian.
Because, she replies, her Christianity, like that of the Ebionites, is more a way of acting than a way of belief. "Being a Christian is about taking out of my faith tradition those things that are of value in my effort to live right with myself, with my relationships and with my planet," Vosper says. "And removing those things that are toxic."
Nor is the name essential, at least to Vosper personally, except that maintaining the word Christian is encouraging for other non-theistic churchgoers. "People are hurt by being told they're not Christian: our 'beliefs' are so fundamental, even when we don't really, literally believe them, that we don't want to be told that we don't belong."
Vosper doesn't "want to tear anyone's faith out of their hearts," and doesn't want to see that happen to progressives either.
Three years ago, after her views became known to the wider United Church, a motion was introduced at a meeting of the church's governing body to subject her to what she only half-jokingly calls a "heresy" trial.
She escaped a trial only by a vote of 14 to 11.
She wouldn't be surprised to undergo an actual trial this time around, after "With or Without God" arrives in bookstores this week.
In the very broad United Church, clergy are expected to be in "essential" agreement with the articles of faith, "and this book," she says gingerly, "will establish just how elastic that agreement is."
Vosper doesn't seem unduly concerned with the prospect of trial or with the possibility of losing, except for what it would convey to others she cares about: "Saying that I don't belong is saying that my supportive congregation doesn't belong, and that would be tragic."
Her reaction to the possibility of effective excommunication is bound up with her answer to the other question frequently hurled at her: why bother? If there's no divine Christ, no miracles, no salvation, no life after death, no God — what is the point of church at all?
Part of the answer is practical. "Because we are killing each other and the world," she says matter-of-factly.
"Because we have the means to do something about it — churches have so many outlets, no other single organization can disseminate important messages like the church can." Or provide, in Western culture, the sense of community that churches can offer.
And because she does not want to abandon the field to fundamentalism.
Not many Christians will be able to follow Vosper down her path, even if they are conscious of the problem she's attempting to solve: reconciling a religion of revealed truth and sacred scripture grounded in 2,000-year-old experiences, with all humanity has learned since, not just about the natural world, but about the human roots of that faith.
Most will not even accept Vosper as a fellow Christian. But there is no denying the problem she identifies is real for many.
Millions of Christians are satisfied with the balance of faith and reason in their religion, or unconcerned with it, but millions of others remain in church only by wilfully severing head and heart.
Those who cannot do that, or cannot any longer, will continue to seek a way out.