New Book!

Time or Too Late: Chasing the Dream of a Progressive Christian Faith


Toronto Blizzard by John Zeus,

One January Saturday in 2004, a blizzard slowly crossed the province, turning roads to treachery with both snow and the impatience of drivers eager to get where they were going. I awoke to watch the skies drift down in grey and white and felt a deep sense of discouragement, knowing the plans I had set for the day would be undermined by the weather. It was Canada in January. What had I expected?

But later that day, as I waited at West Hill, the United Church I had served for seven years, expecting no one to show up to the meeting for which I had extended invitations, cars kept turning into the driveway, disgorging their tense drivers and companions. We gathered in the lounge, two dozen of us, and spent the afternoon telling our stories.

James Rowe Adams, Founder, The Center for Progressive Christianity

Before that afternoon, I knew few of these people. Jim Adams, then President of The Center for Progressive Christianity (TCPC) in the United States, had sent me their email addresses because every one of them had made a financial donation to TCPC. Jim had invited me to bring these folks together to see if they wanted to form a network for progressive Christians in Canada.

By the end of the afternoon, we knew we would undertake the work Jim had offered us.  The stories we had shared were, every one of them, about the pain of isolation. For some, it was felt in the small towns in which they lived where options for spiritual nurture were confined to traditional or conservative forms of worship. For others, it was experienced in the large urban churches they’d known for decades but within which they didn’t dare speak of their evolving beliefs. The afternoon included goodies and hot drinks, but also tears and sorrow.

The Canadian Centre for Progressive Christianity

So it was that, by the end of that year, we had created an organization, the Canadian Centre for Progressive Christianity (CCPC) and launched it in Mississauga with close to five hundred in attendance with Jim and Bishop John Shelby Spong as our keynote speakers. We’d formed a board, an Honorary Advisory Council that included the Very Reverend Bruce McLeod, Rick Miller, and former Moderator Anne Squire. We’d launched a website, filed for incorporation, applied for charitable status, and booked Jack Good, author of The Dishonest Church to be the

Jack Good, Author, The Dishonest Church

keynote speaker at our first conference, Barriers and Bridges. And we had begun the work of bringing people out of isolation and into community, even if that community could only ever be realized online or over the telephone.

For eleven years, the CCPC provided just that to many across the country. We organized conferences, published a journal, Progressions, and made it clear to denominations and congregations across the country that critical contemporary scholarship was alive and well and in the pews. No more would that scholarship be the exclusive purview of those in ordered ministry. The world needed to know how far we had come and the CCPC was sharing the work of making that happen. Alongside our organization, progressive networks coalesced and provided leadership in Britain, Australia, New Zealand, and Ireland as well as in the US where the work had first emerged.

By 2015, we felt we had accomplished our goals and, along with emerging social networks, were confident that progressive Christians across the country were able to find support and connections they needed to continue their journeys toward creating a meaningful life. And so we made the decision to close the Centre, planning a final conference that would celebrate the work it did.

The Evolution

Time or Too Late: Chasing the Dream of Progressive Christian Faith is the evolution of the CCPC as it was reflected in speeches I shared at its launch and subsequent conferences as well as articles I wrote for Progressions. It is a record of the shift of my own understandings as they evolved alongside those who challenged us to keep moving, keep exploring, keep articulating this emergent new iteration of our ancient faith tradition.

In the end, I believe we came to a place where those of any or no faith tradition might come together and speak truth to one another, truth grounded in reality but edged with our deep desire to be light to one another.

The image on the cover is of the 2017 eclipse (I like to think it is the first one to show up on a published book!) An eclipse had been the logo for the CCPC throughout its brief history. It seemed that this image, printed on the cover of the very first editions of Time or Too Late prepared for our final conference, Ever Wonder, just weeks after the eclipse event, was so appropriate. There is nothing more spectacular than the emergence of light from darkness. May we ever choose to be those who bring light to whatever darkness we encounter, especially the darkness spread by the ills of religious belief.

Can we ever really understand?

This past Sunday was what is known in the Christian church as “Christ the King” Sunday. It’s the final Sunday in the Christian liturgical year and the culmination of all our readings and understanding.

As I read the words of the scripture passages, I was flooded with the realization that we can barely understand each other when looking into one another’s eyes and working diligently to share who we are and what it is we need and want. How much more challenging it is to believe that we have any idea what was meant by those who first wrote down the words that led to our twenty-first century translations. It is ludicrous for us to make any assertions about scripture at all.

And so the theme for the week turned to the challenges of being understood. I enjoyed the article by Shaham Farooq, On the Inadequacies of Language on the Medium platform. If you take a read, you may see my comments below. I was honoured that the took the time to respond. I believe Shaham has a believer’s perspective but that doesn’t get in the way of exploring timeless issues that are as important today as they have been for millennia, with or without religious beliefs.

The very first line in Shaham’s article captivated me: “Maybe one of the most tragic love stories is between language and the need for meaningful communication.” How incredibly and painfully true. Language is a crude encryption for our longings, dreams, devastations, and hopes. Even wrapped in the most appropriate garments of transmission – voice, facial cues, body language – we so often fall short. How deluded we are if we assume another perfectly able to decrypt our messages. How enormously deluded we are if we think we can decrypt what those who wrote the prose and poetry of the Bible and other religious texts were striving to communicate. We are novices, all, when it comes to understanding.

Below the picture of Revelation 17:4 from the 4th century document, Codex Vaticanus, is my focused moment for the week.*


These are wise and powerful words.
They’ve stirred the hearts of generations,
filled them with courage, fortitude, resolve.
Inscribed on ancient tablets, scrolls,
they yet find their way
to kitchen and bedside tables,
the podiums of scholars,
the shrines of faith.

How shall we read them?
Do we pluck and parse them
one by one?
Or pour them out,
fastened one to the other,
and seek for understanding
through the in-betweens,
the silent spaces never filled?

We own this legacy of words,
handed to us
generation after generation
and still,
though we may say we know them,
we cannot say we understand
for locked in any fine construal,
is the heart that dreamt
a world unseen
and only these mere words
to make it known.

If  you look closely, you’ll see that this photograph of the Codex Vaticanus is “owned” by the Vatican and that I am infringing copyright by posting it here. It concerns me that such texts are not available for public use so I guess you could call this civil disobedience of a sort. 


Last week, the theme I extracted from next year’s lectionary readings for the closest Sunday on the calendar, was Oh! But to Prevail! In other words, a Perspective(s) (our take on what a sermon should be) on persistence.

With everything that has happened over the past thirty and counting months since my disciplinary review was ordered, persistence seems to be a fairly typical theme. But as I was preparing for my service, the Focused Moment that emerged didn’t address the review or the work my congregation has been building up to. No, it took a bit of a twist and featured those moments when persistence most pay off and in which persistence seems to take us by the hand and brings us through. Well, we women, that is. Enjoy.

Rare is the child
who slides into this world,
buoyed by a rush of blood and salt water,
whose mother didn’t once
cry out that it was too much,
that she couldn’t take the pain any longer,
that someone needed to make it stop,
that whomever was holding her hand
needed to just shut up or leave the room.

Rare is the child
whose nestles perfectly
in the crook of exhausted, shaking arms
whose arrival didn’t break
o’er the crest of a waterfall of doubt and fear:
readiness not quite readied,
possibilities unconsidered,
and unspoken worries
churned to froth upon the boulders of reality.

We are born into amazement,
into wonder,
our lives
yet to be trimmed, framed, and convoluted
by the fears that rule the hearts of those who love us.
Yet the greater truth to bear
is that we are here at all,
burst forth by a final, forceful refusal to succumb,
our heads bobbing over the precipice
of “what might yet be”.

We are the brilliant story of life,
lived, dreamed, dared.
Beautiful, persistent, rare.

Flickr Photo by Jesse van Kalmthout

Remembering with a purpose

In Flanders Fields installation at Dover, UK Legion, 2017

The news plasters us with the most horrific things humanity is capable of doing to itself or to the planet, our only home. I am so occupied by its normalcy that when upbeat, “trifling” stories hit the airwaves, I snark and change the channel, rolling my eyes at the insignificance of what is being explored. It is as though we need to be drenched in our own blood before we can really feel like we’re getting the truth about anything. News outlets know this and wave the bloodstained stories before us, knowing we will eagerly catch the scent and follow.

This Sunday we are recognizing Remembrance Day at West Hill. Tomorrow is, in fact, the day, but our community will gather around the theme “The stories we tell and don’t tell.” How quickly we have gone from having several World War II vets in our congregation to one sole survivor. Her story has not touched our ears. She simply shakes her head and refuses to speak of it. One of our deceased vets, until the day he died, continued to wake in the night screaming, his wife reaching out to soothe him year after year after year.

Earlier this year, I wrote this song for one of our Dream Away (Easter) services but neglected to post it here. We will sing it this Sunday.  Rex Hunt very generously posted it on the Uniting Church forum in Australia.

May We Cast the Vision
Tune: King’s Weston, Ralph Vaughn Williams
Traditional Hymn: At the Name of Jesus, Every Knee Shall Bow

Are we not still dreaming
of a world of peace,
where all live in freedom
and all hatred’s ceased?
Are we not still hoping
for a fair new day,
one for which all suffering
long before did fade?

Have we not the knowledge
that can feed each child,
shelter ev’ry family,
nations reconcile?
Have we not the wisdom
to look back and see
all that’s come between us
throughout history?

Can we not be faithful
to the call of love;
all it builds between us,
is that not enough?
Can we not find reasons
to reach out and share –
all we own, together –
all because we care?

On this day, we’re dreaming
of a world made bright,
freed from all its sorrows,
living into light.
May we feel the courage
stirring deep within.
May we cast the vision
and this work begin.

2017 gretta vosper

UK Legion installation at Dover, 2017. Click on photo to view article on this moving tribute.


Please feel free to use it in your own setting. All my work is copyrighted with a Creative Copyright License which allows you to use it or adapt it for a singing audience, as long as you properly attribute it. You are merely prevented from publishing it in any way without my consent. In other words, sing away.




Last week, a government official in Malaysia urged citizens to “vehemently” hunt down young atheists whose pictures appeared on social media. They were members of the Atheist Republic whose founder, Armin Navabi, has provided a service to over a million subscribers who find inspiration and connection through his posts and encouragement. In a world where non-believers too often find themselves isolated and silenced, Navabi has created something extraordinary. The young Malaysians in the photo had gathered to celebrate the connection freedom from religion too often removes. They are now in great peril.

So I did what I do. I wrote a letter to our own government officials, the Honourable Chrystia Freeland, Minister of International Affairs, and local MPs and post it here so that you might copy what you can and urge your own officials to speak out against this dangerous situation in time to stave off the kind of bloodbaths that have stained the streets of Bangladesh, Saudi Arabia ….. You can find your Canadian Member of Parliament here.

Dear Ms. Freeland,

I write with deep concern for atheists and secular humanists in Malaysia. Recently, whether intentionally or otherwise, one of Malaysia’s Government Ministers, Shahidan Kassim, who is reported to be close to the Malaysian Prime Minister, incited extremists to violence against atheists, secular humanists, and ex-Muslims by challenging Malaysians to hunt them down “vehemently” and return them to the Islamic faith.

The statement from the government official was to a photograph of several young people who are members of a Facebook group, The Atheist Republic. They had gathered together to meet one another and build friendships. It was a casual and friendly gathering and, as so often happens when joy is present, photographs were taken and posted to social media.

The founder of the Facebook group is Armin Navabi, copied on this letter. He is a friend and an ex-Muslim who lives in British Columbia. Subsequent to the posting of the photograph, Armin has been the subject of threats, including a call for his beheading. Others have called for the burning alive of the members of The Atheist Republic pictured in the photograph.

In 2013, Bangladesh, despite its status as a secular state, refused to placate extremists calling for the execution of secular humanists, instead choosing to label them atheists and further incite hatred against them. In 2015, Avijit Roy was murdered by machete-wielding attackers while in Dhaka for a book fair. The editor and publisher of Avijit’s book, The Philosophy of Atheism, were both subsequently murdered. Avijit’s co-author, Raihan Abir, is a good friend. He was recognized as a refugee by the Canadian government in 2015. He and his family are now helping grow Canada and make it a better place.

The congregation I serve has received permission to bring to Canada as a refugee a Bangladeshi atheist and his family. We chose this family because the father’s photograph has been so widely distributed across Bangladesh and elsewhere that he cannot be seen outside of the place he now hides, fearing for his life. The photograph of the happy gathering of atheists in Malaysia will be used to imperil their lives and to “hunt them down vehemently” as Minister Kassim has urged Malaysian citizens to do. All their lives are now in grave danger.

We cannot stand idly by and watch Malaysia become another Bangladesh, indifferent to or even supportive of the murder of atheists and secular humanists. Canada has had a long and friendly relationship with Malaysia, dating back to the earliest days of that country’s founding. We continue to build on our sixty year history and share our Canadian values within our relationship. Those values include the protection of marginalized groups and advocacy for religious freedoms. The right to refuse religion, the freedom from religion must be just as strongly defended as the right to believe.

I urge you to reach out to Malaysia’s Prime Minister, Najib Razak, and remind him of his democratic obligations to protect all Malaysians, regardless of their religious beliefs or lack thereof. I urge you also to request that he publicly and swiftly denounce the words of Minister Kassim before they are used to spread fear, sanction violence, or lead to the murder of innocent civilians.

Thank you for continuing to be a voice for responsible leadership around the world.

Yours truly,

Gretta Vosper

Minister, West Hill United Church

Toronto, ON M1E 3T7



Words for a shared future

In September 2015, The United Church of Canada and the United Church of Christ celebrated together in a service recognizing their intentions to work toward a shared future through what is called “shared communion.” The service culminated a long engagement of respect and dialogue both denominations had shared and brought them together in a worshipping community for the first time.

The service was held in Niagara Falls, a community that has religion engraved upon its history. Between 1883 and 1899, the Believers Meeting for Bible Study, made met there influencing the popularization of the name “Niagara Bible Conference.”

Although the Niagara Bible Conference disbanded in 1899, its influence has lingered in Protestant Christianity, and indeed, across all religious traditions since for it was out of these gatherings that the five fundamental beliefs of Christianity were articulated. Believing that 19th century theologians had grossly misinterpreted Christianity’s basic tenets, dispensationalists from the Conference, along with others, stated five principles that were non-negotiable.

  1. The inspiration and inerrancy of Scripture
  2. The deity of Jesus Christ
  3. The virgin birth of Christ
  4. The substitutionary, atoning work of Christ on the cross
  5. The physical resurrection and the personal bodily return of Christ to the earth.

Since that time, the use of the word “fundamentalist” or “fundamentalism” has referred to a refusal of contemporary influences on the interpretation of beliefs not only in Christianity but in other religions as well. Indeed, it is often used to refer to the most basic beliefs within a variety of disciplines.

At the gathering, the community shared a statement in unison that was crafted from statements from both The United Church of Canada and the United Church of Christ. “That All May Be One” welded together the high ideals of each body. In doing so, parts of one were poetically paired with parts from the other, creating a liturgical piece which celebrated their common beliefs. It would have been anathema to those who had gathered there some hundred and twenty years before, strengthened in the fundamentalist beliefs they embraced a their conferences.

But the statement created by the two denominations remained decidedly embedded in doctrinal beliefs both denominations recognized. Another way of celebrating our companionship on the journey might have been the values by which the two denominations choose to live, values that are almost exactly aligned and that refuse to discriminate based on doctrinal belief.

While at Chautauqua Institution this summer, acting as Chaplain for the United Church of Christ denominational house, I considered using “That All May Be  One” and so downloaded it from the internet. But as I read it again, I realized that its doctrinal statements would not be embraced by a growing number of people in the generations already so ignored by the institutional church. So I worked on it for a time and produced a piece that I believe is ultimately more inclusive as it speaks to the values that are held by people of goodwill, regardless of what their doctrinal beliefs, or lack thereof, might be.

I share it with you today in the hopes that it, too, might edify the deepening relationship between our two denominations. As we journey forward toward a shared future, I know that, for many, the values we share may resonate more deeply than our beliefs. Those values, however, are not reflected in traditional articulations of Christianity so I have refocused the statement for the purpose of finding a shared future that is inclusive of all.

Ah, we are here.
We come into this place together
to challenge one another
to bear the cost and know the joys of love:
to celebrate its presence;
to live with respect in creation;
to become love
in the service of others,
in the pursuit of justice,
and the resistance of evil;
to recognize our humanity
and celebrate it at our table;
to see love and loss in one another’s eyes,
and by them,
to be both convicted and freed.
May love bind us to one another
so we might better serve the world.
As one, we proclaim:
We are not alone,
for we journey together
in the spirit of love.


Compelling Conversation through Deconversion

A Pastor’s Deconversion

A chasm of distrust lies wedged between religious and secular world views, preventing meaningful dialogue and sustainable engagement. Often, those who make the journey from religion to secularism are scathing in their indictment of those left behind. Drew Bekius refuses that course. The story around which he built his life crashes around him with cinematic drama. But standing in the wreckage, he draws on a strength of commitment he learns is all his own, and turns it to the work of building dialogue. In an extraordinary offering, Bekius invites those on both sides of the chasm to find their way toward one another and as they do so, to build an alternative to rancour and path toward understanding.
So Many Stories

I have read my share of deconversion stories over the past decade, almost all of them written by men, and most of those long retired. Some served the church through long and well-respected ministries while others wandered the edges of religious belief, poking at it over the years, alone on their journeys of discovery.

Liberal clergy rarely write these books. Their theological education opened them to the world beyond the literal before they ever stepped into their first pulpit. But those who put their stories down on paper wrestle with the dissonance that scorched their ministry, impugned their integrity and left them scarred by sadness, confusion, and anger. Their writing is an exorcism of sorts, naming the betrayals of the wider church, naming, too, the betrayals of their own lack of courage. Such stories are hard to read.

The liberal, mainline deconversions of the laity aren’t usually labelled as such. Their authors labour, instead, over the task of mythologizing a story they were taught was true. The process of their exploration often allows them to remain within their homes of faith. Their books are filled with references to progressive authors who invited them to question and search: John Shelby Spong, the late Marcus Borg, Elaine Pagels, Karen Armstrong, and Bart Ehrmann. Their losses add up to a few good hymns, a sacrament here or there, and the complacent ignorance that might once have soothed them through the Sunday morning services they attended.

Evangelicals who walk the deconversion path, however, have no patience with the texts that have betrayed them. They eschew the liberal taste for myth and soar completely free of religion’s ancient bonds. But their stories often sting with anger and betrayal, their fury unleashed against a belief system they now label as a sham. Whether having served as pastors or offered their talents for the building up of the faith, they reject the Christian story vehemently, finding in it nothing of redemption and only the emptiness of lies exposed. The losses these authors have accounted are wives and children, communities and livelihoods. They have been stripped of more than most liberals could every imagine and paid a cost that has been dear.

I have never blogged about any of these stories or books. The work of reading them has been labour enough for me. Perhaps the stories have been too personal. Or, despite the isolation out of which they each were written, too similar, too routine, even, for me to believe they might be of interest to my readers.

A Different Story

But I’m going to blog about Drew Bekius’ story, The Rise and Fall of Faith: A God-to-Godless Story for Christians and Atheists, because his story is different.

At first glance, you might think the story has the same features of every other deconversion story. It is saturated with the personal. It follows a familiar path, worn by those who have shared their coming out of faith with me before; it is not extraordinary in its features though the crash and burn is both dramatic and entire. Nor is it beyond what I consider a routine telling of the process of deconversation, the ignored questions, the background noise, the moment of awareness, the heavy burden of doubt, and the freedom that comes when belief is finally dislodged. It is a story that, like all the others, is a story of betrayal and loss. It is a story, like all the others, of coming to know and honour oneself. It is a story, like all the others, that tells of the path that leads away from the magical thinking of faith.

But it is a different story  because it isn’t a simple monologue. Drew’s story is an invitation to dialogue. And that makes all the difference.

An Invitation to Dialogue

We have been living in a world divided for a very long time. Many of us remained ignorant of that until we woke up early in November to a new reckoning: a morning that captivated our attention, dragging us beyond our disbelief into a shocked and frightened awareness. Over the course of a brutal campaign, divisiveness had been honed as the weapon of choice and the new order had played it well. Those of us who believed in engagement, consensus, and human dignity as a right, were caught off guard, unable to come to terms with the new reality that anger had created, its power the added thrust needed to win.

Much of the divisiveness that won over the American people was rooted in a world that is fast-disappearing: the world of white, male, evangelical privilege. Those who had been feeling the loss of that privilege prevailed, bludgeoning social democracy with vitriol and derision and pointing to the many groups it was too easy to blame: immigrants, Muslims, women, established politicians. Clear these out of the way and American would be great again. How very short-sighted. How very wrong.

In response, the world turned out to stage the largest protest ever seen against the intertwined threats to human rights that evangelicalism and wealth might prove to be. Millions walked in groups as large as hundreds of thousands and as small as a dozen, a demonstration of solidarity that wrapped the globe in pink and power. It bridged division. It united the world.

Drew Bekius, Author, Humanist Coach

I don’t believe you can read Drew’s book of deconversion without feeling his devotion to his craft, to telling the story of faith, to the guidance of those who looked to him for encouragement and leadership. He was a man who worked at perfecting his ministry in every way possible. And he was a man who demanded much of himself and his faith, challenging himself to walk just another step with a devotion he was sure would bring him closer to his Lord. And finally, he is a man committed to unravelling his life, to doing the crash and burn with a flourish, who is able to finally walk away both cleaner and stronger for his failure.

Amidst the unfolding of his story of deconversion, Drew calls us to a conversation, ending each chapter with questions framed for discussion: questions for evangelicals; questions for secular humanists; questions for both those groups to explore together. He has emerged from one world into the other but his love for the people of both remains strong. There is no derision here. There is no arrogant leave-taking. There is only honesty and a call to conversation. It is a call we are desperate for and his book arrives at a critical moment in our history.

Healing the world.

The work of tikkun olam, healing the world, is ours to do. It has been, in the Jewish tradition of its roots, traditionally the work of women who bring the ravaged back into wholeness with the lighting of the Sabbath candles. But here, in Drew’s book, it becomes a work we can all engage because it starts with a conversation, with the calling together of mutually exclusive perspectives, of two world views that have only ever seemed to wish to annihilate each other. Drew challenges us to risk the failure, the divisiveness, the arrogance of our own perspectives and the arrogance of those of others. He does so because he has given his own life, his comfort, his world view, and his belief for this greater faith in the conversation and the people we might yet become.

Shopping with Alan Cooperman

Statistics, and More Statistics

Statistics always captivate me. The results of polls, the research that is conducted, its interpretation, and the ways in which we respond to the findings – all fascinating. I aced my stats class at university despite not knowing where the exam was held because I’d never been to a class. It’s all in the tools, really, and I had an amazing calculator that did all the work for me, even way back when.

Alan Cooperman

So I was thrilled when Alan Cooperman, of Pew Research Center was speaking at the Chautauqua Institution one afternoon this week, right after Bill Moyers finished interviewing Robert P. Jones, the CEO of the Public Religion Research Institute, whose work also captivates me. While Jones spoke mostly about the research that went into his book The End of White Christian America, Cooperman spoke to the rise of the Nones – those with no religious affiliation – and their impact on the religious landscape.


I’m at the Chautauqua Institution at the invitation of the United Church of Christ’s denominational house to serve as a Chaplain for the week. This is the fifteenth summer that I’ve had the privilege of being at Chautauqua for a week but the first time as a chaplain. Scott and I were married here in 2003 and have come every year since. It’s where the larger portions of both my books have been written, the writing, editing, and proof-reading taking place in consecutive summers.

Every week has a theme and this week’s was “Crisis of Faith?” For months, I’ve looked forward to hearing religious leaders and secularists discuss the sociological phenomena related to the rise of the Nones, the demise of mainline Christianity, and the pending implosion of evangelical Christianity which, too, has seen significant decline in numbers for the past couple of decades.

Crisis of Faith??????

As the speakers and topics were announced, however, it seemed that the question mark was being given more weight than the crisis. Several topics, while identifying concerns, seemed to suggest that religion, especially Christianity and Judaism, is doing just fine. So I was relieved to see Jones and Cooperman on the schedule since, I believed, their perspectives would surely help those who visit Chautauqua – an older, predominantly white, Christian crowd who has welcomed John Spong, Marcus Borg, Elaine Pagels and most other progressive Christian thinkers and authors – come to grips with the proverbial writing on the wall.

Robert P. Jones

Jones was dead on. He spoke about the year that went down like no one but Donald Trump could have possibly predicted and shared his analysis of the polls and research the PRRI had done both before the election and following its cataclysmic result. It was a pleasure hearing him. Which was all I could do; I was seated behind a four foot diameter pillar where the sound system could find me but visuals were impossible. The Hall of Philosophy seats about 500 while over three times that often arrive to hear the gifted speakers slated by the Religion Department.

When Jones was finished, it was clear that many had sat long enough on the hard benches of the Hall of Philosophy and as they made their way out, I scored a seat with a view for Cooperman’s lecture. Woohoo!

Cooperman’s statistics were just as interesting as Jones’. He noted several times that he “had no dogs in the game,” a dispassion required for a researcher who doesn’t want to skew the data. I was glad to hear that, since I had sometimes wondered how Pew Research addressed the inevitable problem of bias.

But as he spoke, I sensed a bias toward religion seeping in. Of course, speakers often take the temperature of a crowd or consider who it is to whom we are speaking when we prepare our remarks. Cooperman clearly thought he knew his audience so it may be that he was simply speaking to them as he referenced Robert Putnam’s American Grace to remind us that religious people volunteer more, care more for their neighbours, donate more, and vote more regularly. Overall, they are better citizens. In light of this, there is a grave danger inherent in the rise of the Nones, Cooperman warned, because the Nones won’t care for their communities in the way that religious people do.

Cooperman noted a few of the organizations he believes are addressing the needs of the Nones. Crossfit and Soul Cycle work hard to let their paying members know how important they are. The Laundry Project in Tampa sends its members out to laundromats to offer families a little time by doing their laundry for them or taking care of their children. And he referenced a Bishop in Florida who had created an “End of life planner” for congregations so that they won’t waste all their resources on the last few years of their lives as we humans so often do. But he neglected to mention secular movements like the Oasis Network which are doing the very real and important work of creating communities in which the well-being of the Nones is cared for and nourished.

At the beginning of his presentation, Cooperman had taken an unnecessary shot at Jones when he declared there is no such thing as a “white Christian America” and that the people Jones had surveyed were too diverse to be considered a single group. Maybe that’s what originally raised my hackles. But his remarks about Nones, the largest and fastest growing “religious” demographic in the States, made it clear that he, himself, was more than comfortable casting them as a single monolithic group.

In a way, he is right. The demographic has only recently emerged. It takes awhile to get a feel for who any new group is – what they are like, how they are different, what many iterations of them exist and how they interact both within the demographic and with groups outside of it. The internal diversity of the Nones has yet to be delineated let alone studied.

More Research Necessary

But he was oh so wrong, too. After failing to answer my question about whether the liberal church had abdicated its responsibility to those it had educated beyond belief, Cooperman was asked who the “gods” of the Nones were. With a shrug of his shoulders, he replied, “Shopping.”

[Tweet “The Director of Pew Research suggests shopping is the god of the Nones. Time for more research.]

Seriously. Shopping.

There may be Nones whose god is shopping. There may well be a statistically significant number of Nones who get their best rush and biggest affirmations at the mall. But there are many Christians whose god is shopping, too. Indeed, as a correspondent noted, the Vatican has a pretty gluttonous record in that regard. To say nothing of the purveyors of the prosperity gospel, something that has arisen out of a gospel narrative that speaks directly against it.

What Nones are Shopping For

I would wager, however, that what many Nones are shopping for is exactly what religious communities provide their members: well-being. That’s what my question to Cooperman had sought to address: had mainline denominations that taught their clergy and laity enough to shatter any literal illusions about Christianity, failed to maintain the greatest and most important element of their work – the bringing together of communities in which people are loved, challenged, edified, and convicted, communities in which individuals engage in the work of creating an ethical framework within which they endeavour to live, communities that will support the challenges such frameworks evoke in people’s lives, celebrating with them when they thrive and lamenting the contexts that breach their best intentions.

It took Christianity two thousand years to create the kind of communities that lead to flourishing in the individuals Putnam writes about in American Grace Grace. In Amen, I cite the research Putnam did with Chaeyoon Lim in which they found that it wasn’t the religious beliefs that create and sustain well-being; it is the number of social contacts enjoyed by those who use religious communities to create them. If the Nones had such communities, and organizations like the Oasis Network are creating them, the Nones will care for their communities just as well as, and perhaps even better than, religious people do now.

Cooperman was wrong about the Nones because he knows nothing about them beyond the statistical significance they provide as he draws his graphs and pie charts that provide churches with information he thinks they need. Rather than insulting the many Nones in his audience or brushing off my question by suggesting those I am interested in are too few to be of any significance in the creation of tomorrow, perhaps he should pay a little more attention to finding out who they are. After all, the Nones are the future whether Cooperman likes it or not. It would be better for him and for all people of goodwill to ensure they have the tools and communities in place that will strengthen their well-being, nourish their hearts, and help them create a future built on truth, goodness, and beauty. If the Nones are shopping for anything, it will be that. In fact, that’s what almost everyone is shopping for, those who find it in their religious beliefs, those who find it in their malls, and those who, right now, have no hope at all for finding it.


Canada at 150

A Country Ready, at Last, for Its Most Important Journey Yet

It is Canada Day and across the country, homes, people, cars, and garage doors are decked out in brilliant red and white like never before, on this, our 150th birthday. Celebrations and barbeques are ongoing. Concerts in public parks and along waterfronts are filled to over-flowing. Last night, some of our southern neighbours wondered why fireworks were lighting up the northern sky when it was not yet the fourth of July. More will follow tonight and throughout the weekend.

There is much of which we can be proud. Canada is widely respected in the world and boasts a diversity in its land and its people that is reflected in few countries. Our medicare, our social democracy, and our relatively peaceful communities are the envy of many. Yet we have our challenges and much we have yet to do.

Justin Trudeau and Sophie Gregoire enter teepee on Parliament Hill

Yesterday, our Prime Minister, Justin Trudeau, along with his wife Sophie Gregoire, walked casually across the lawn of the Parliament Buildings in Ottawa, removed his shoes, and stepped into a teepee erected by a group of Indigenous activists. Those who had set the teepee up sought to remind Canadians that on this birthday, there are some who cannot celebrate. I tweeted that Trudeau’s action made me incredibly proud. It couldn’t have happened without the courage and determination of those who arrived there in the first place, defying police, being arrested, and returning to make their point. It is a point we must all attend to.

Almost immediately after I posted my tweet, a follower responded to remind me that Trudeau’s actions and the visuals did not make him proud but reminded him of the many tragedies and losses Indigenous peoples have sustained at the hands of those who colonized this land and called it Canada.

He was, of course, right. The land upon which the Parliament Buildings stand was never ceded to Canada but remains Indigenous land. By entering the teepee, I saw Trudeau acknowledging that in a way no former Canadian leader has dared to do. I saw it as a moment of great hope for our country, a moment in which we have the opportunity to choose to move forward in right relationships.

Trudeau in teepee; photo Candace Day Neveau

A friend recently said that, as an Indigenous person, he thinks of our Prime Minister as “Just another Trudeau.” The pain experienced by the First Nations of this land at the hand of the government led by Pierre Trudeau was grievous. We have a chance to create something different. We can only move forward with the grief and shame of the past 150 years and longer ever walking alongside us. So it is up to us to find our way toward one another, to lift one another up in dignity and find the greater beauty we were meant to be. It is our journey, each step accompanied with the pain, sorrow, and horror of the past, to take together. I believe those who have long been calling for that journey, the Indigenous activists and the informed and enraged Canadians who have supported them, are being heard. I believe that this is the moment when we can find the courage to look one another in the eye.

In Trudeau’s gesture yesterday, I glimpsed what our future might be in this great land. It is a future in which the wisdom of the Indigenous peoples makes its way into our hearts. It is a future in which the journey we should have taken together is left behind and the journey we can make together can be realized. It is a future in which the beauty we have yet to realize can grow out of the small and great moments of courage and acknowledgement. I know we are ready. Let’s do this.

Happy Birthday, Canada, our home on native land.

We Are Light

At West Hill, one of our main “metaphors” is that of light. During our Longest Night service in December, an annual celebration that takes place on the night of the Winter Solstice and has allowed us to discontinue Christmas services, each person in attendance is given a candlewick bracelet and reminded that they are the light of the world. The service not only recognizes the depths of darkness but reminds us that we are light, and so are each responsible for providing light in this challenging world. Many members, myself included, wear the bracelets year round and some drive considerable distances to receive a new one each year.

It seemed appropriate, then, to include the metaphor in our Dream Away service this year. Dream Away is the two-Sunday program that covers off the story of the passion and Easter. I shared more about it in my Easter: Not Quite Yet post which you can read here. Beginning with the idea of light, this hymn emerged to the tune of the hypnotic Let Us Break Bread Together on Our Knees. It may, of course, be used at any time of the year and with any or all of the verses.

The tune in The United Church of Canada’s hymn book Voices Unitedis harmonized by F. R. C. Clarke, the organist who arrived in my home congregation, Sydenham Street UC in the year of my birth and remained there until his retirement. Clarke chaired the committee that created The Hymn Book, a collaboration between the Anglican and United churches, which I have often suggested terminated the negotiations between the Anglicans and the UCC. Neither denomination could entice its members to wholly embrace it; for the Anglicans, there was too much sentimentality and for United members, there were far too many haughty tunes considered exceedingly difficult to sing. As a highly skilled musician and composer, Clarke undoubtedly had a hand in raising the standards of hymnody in his leadership role in the effort, even though he was a United Church musician at the time.

Throughout my ministry, I have often chosen hymns with which I assume United Church members will be familiar because they are tunes I grew up with. Alas, it seems only Clarke’s own congregation was forced to learn every tune in The Hymn Book. I am certain Clarke would have agreed with me that not knowing those tunes is a great loss to many. In fact, this song, We Are Light, was written solely because the first song I wrote for our Dream Away service was to King’s Weston, a tune Scott didn’t know and assumed the congregation wouldn’t either. I’ll post it next week. In the meantime, enjoy singing this to its very well-known tune.

Usually, I try to find a Youtube video that includes the music so that you can sing along but was unsuccessful this time around. Those instrumentals that followed the verses closely were all too slow and those that were instrumentals paced appropriately were all, well, instrumentals. They weren’t played to accompany singing. When we sang We Are Light on Sunday, Scott played the tune at a faster pace than it is usually sung during communion services. I’d invite you to find what works for you.

We Are Light
Tune: Let Us Break Bread, traditional African spiritual
Traditional Hymn: Let Us Break Bread Together

When we all stand together, we are light.
When we all stand together, we are light.
When we all reach out our hands, ev’ry woman and every man,
When we all stand together, we are light.

When we all strive for wisdom, we are light.
When we all strive for wisdom, we are light.
When we share the truths we know, all humanity then might grow
When we all strive together, we are light.

When we all march for freedom, we are light.
When we all march for freedom, we are light.
When we open wide our eyes, bear the truth that around us lies,
When we all march together, we are light.

When we love one another, we are light.
When we love one another, we are light.
When love wears our barriers through, you see me and I see you, too.
When we all love together, we are light.

When we dream of tomorrow, we are light.
When we dream of tomorrow, we are light.
‘Til we wake and all is true, we have much more that we must do.
When we all dream together, we are light.
© 2017 gretta vosper


Conversations with merit: Kingston, ON

This evening, West Hill members will be welcomed at Chalmers United Church for an important conversation about the future of church. With challenges that threaten to drag mainline denominations into a slow but deadly undertow, the events that have shaped West Hill into a congregation that welcomes people of all beliefs are of interest within and beyond the United Church of Canada.

Paul Strand (American, New York 1890–1976 Orgeval, France)
Conversation, 1916
Art at the Met

If you’re able to join us, you can find all the information here.

If you’d like a conversation in your town, contact annie dipede, admin at westhill dot net, and discuss the possibilities with her.

As future conversations coalesce, I’ll keep you posted as to the when and where details!

Easter: Not quite yet

How do you deal with Easter?

I am often asked what it is that we do at West Hill for Easter. It is one of the keystone events in Christianity. As such, it’s expected that every church will address it in one fashion or another. Sometimes, it is a gruesomely bloody re-enactment of the crucifixion. Sometimes its all bunnies and chocolate (no link required). The interpretation of the story is so broad now that unless you’re part of the team putting the program together, what happens on Palm Sunday and the days following may surprise you.

It shouldn’t be a surprise that West Hill treats the most famous week in the Christian story in its own unique way. We dig beneath the biblical narratives and find the human story that wrestles its way to the fore through the Easter story. It is the same story of countless people who have poured their lives out to make their world better, more humane, more peaceful. And while we don’t mention the characters, places, or details of the Passion narrative, those who know the story will resonate with the underlying themes found in our two Dream Away services.

One of our dreams

It was several years ago, that West Hill created a visionary program we believed was desperately needed by the wider church. Recognizing that Sunday morning services were no longer enough but that many congregations, because of dwindling resources, couldn’t provide much more than that, we imagined ways to distill the crucial work Christianity did in community and share it with those who would never be interested in attending Sunday morning worship services.

We were privileged to work with one of Toronto’s visionary leaders in industry change, Bill Bishop. Through a powerful and evocative process, we developed a three stream, multi-tiered template that could be used by any church or community group seeking to instill the progressive, empathy, and justice-oriented social values of liberal Christianity in their neighbourhoods, towns, and cities.

We applied to a fund in our Presbytery for a grant to get the project going. After the initial three years, we believed the project would be self-funding and eventually provide sufficient income to subsidize individuals and areas that couldn’t afford it. It wasn’t a ton of money, but it was significant and likely more than the granting body to which we applied was used to giving out. We created a slide presentation to accompany the presentation of the application and prepared to meet with the group and discuss the project with them. It was an exciting time.

As soon as the application was submitted, the grant body decided to change its criteria for grant approval. We had, of course, written our proposal to the existing criteria but felt confident that we’d still meet whatever came forward. We waited to be invited to present to the committee. We offered to come to a meeting and discuss the proposal. We waited some more. We reconnected and offered to come to share the slide presentation and answer questions. We waited some more. And some more. And some more.

The dream shattered

Five months later, I received a phone call to advise me that, at that evening’s Presbytery meeting, West Hill’s grant would be denied funding because it didn’t meet the new criteria (a perspective with which we disagree) and because the project, as far as they were concerned, was really only a plan to set up a secular organization. Clearly, the committee had either not understood the proposal or not read it at all. Without seeking clarification, they had dismissed it in the easiest way they had at hand. I was stunned.

I went to the meeting saddened and ready to defend my congregation. There was no discussion. The court was simply advised that the grant was not being addressed because it was about creating a secular organization. No one said anything. Indeed, no one but the committee knew what the proposal was even about.

The Mission Articulation Project

At the same meeting, just after the grants were discussed, a member of the court stood and shared news about the new Mission Articulation Project being undertaken. Its purpose was to encourage congregations to dream a vision for themselves and then to develop strategic plans to achieve that vision. Presbytery was providing leadership, mentors to help congregations who weren’t quite able to do that work for themselves. The presenter spoke with passion and excitement.

It was a challenge to listen to him, I’ll tell you. What he was saying was so troubling. My colleague was encouraging congregations to do exactly what West Hill had spent eight months doing – dreaming outside the box and creating a road map to achieve those dreams. Sure, we didn’t say that we heard God calling us in that direction and we didn’t preface it with scripture verses that would embed it in the old narrative. But it was definitely a vision accompanied by a strategic plan to achieve it. We’d done it and we’d been shut down. Perhaps we were just a year early.

The letter I never sent

So I wrote this letter to the presenter. I never sent it. I’m sharing it now, three Easter seasons since, as a way of sharing who West Hill is and why the story of Holy Week is so important to us.

No, we don’t replay a crucifixion that paid the ultimate cost for our sin and no, we don’t celebrate a bodily resurrection. We untangle the very human story that time has witnessed over and over again: the recognition of exclusion, injustice, brutality, and wrong; the rise of resistance, truth-telling, visionaries and their bands of dreamers; and the forward surge of courageous dreams, carried by the lot of them into a treacherous and fractious world. We acknowledge the very real death of those dreams in a world unwilling to see, allow, or encourage them because that would mean that power recognized its flaws and power rarely does so. Then, on Easter morning, with dreams strewn around us, beaten and broken and without life, we enter. And we find within us the power to lift those dreams up, broken as they have been and dropped over time by hundreds of hands and hearts and lives, and we take them into ourselves, breathing our own life into them. We resurrect them, if you will. Our soloist, this year, sing Amanda Marshall’s, I Believe in You. It seems that we’re all “dreamers looking for a dream”

West Hill has had a challenging couple of years. We don’t know what our future will be. We can’t imagine what it might look like. But no matter what happens to our dreams, we will continue to witness, resist, experience brokenness, and dream. It’s what we do. Even if we are just a band of rebels too stupid to know when to stop.

Kusiak Tulip

Dear Colleague,

I want to share with you the work that West Hill has done in reviewing the realities it and the neighbourhood in which it is situated face and in considering the impact on community that the loss of mainline liberal congregations has on well-being and civic discourse. I want to share, too, the work they have done exploring the positive ideals and values that have grown out of our great tradition, and how they have framed a vision of how church might get out of the Sunday morning rut in which it is spinning its wheels or slowly dying. It is a vision of how church can still touch and transform individuals lives and offer them the positive, inspirational benefits that might otherwise be permanently lost if we do not find a way to create accessible, transformational community. It is, to me, one of the most inspiring things I have seen come out of the church in a very long time and I am immensely proud of the people who stretched themselves outside of the box, imagined new ways to be church, and then built a reasonable and achievable framework for making it happen. Futhermore, it is the vision of a structure and program that could be replicated in any community, allowing it to be reflective of the social and theological diversity the United Church serves.

I was inspired to send you this during the last couple of slides of your presentation last night when you showed great enthusiasm and encouragement to congregations that had already done the work of considering their mission and constructing a strategic vision. You suggested that, if a congregation had made it as far as a strategic vision, it might even offer leadership to the presbytery.

What you will read is what the Ad Hoc committee of the Executive and the Executive itself agreed was the development of a secular organization that could not be supported by church. The Chair of West Hill’s Board, and I were advised of their decision yesterday afternoon. It was a disturbing response to a congregation that, under their own steam and with no coaching or encouragement, had undertaken the very journey you promoted last evening, the journey every congregation is encouraged to undertake through the Mission Articulation Program.

For Easter, we do a two part service called Dream Away at West Hill. The first part, on Palm Sunday, builds on the energy of triumph experienced when dreams are set in place and we step into our moment; it’s the ride into Jerusalem and the party atmosphere that ensues. But it ends with the destruction of the dream and the reality that we all live those moments – big, small, life-shattering, bone-chilling moments of loss. The following week, on Easter morning, we start from that same place and work to pick up the pieces knowing full well that you cannot breathe life into an old dream or give strength to those who, dreaming it for so long, have lost their passion and are no longer able to carry it forward. Each dream must be taken in, owned, resurrected inside a new dreamer. And we remind ourselves that, in community, the fragments of broken dreams, millions of them, glitter and beckon. And we work to find hope and rebuild.

I urge you not to take congregations through the MAP process as it currently stands unless the presbytery makes a commitment to support and struggle with the congregations that do the dreaming and commits to risk journeying with them, whatever they understand church to be. If presbytery is only willing to support ministry as they currently understand it, then the MAP process, if it is truly engaged by a visionary group of people, will end as our first Dream Away service ends, with dreams broken and a hollow sense of loss, or, if not quite so dramatic, a slow leakage of hope. Perhaps that is what is already happening in the church, that almost imperceptible deflation of what the UCC might have been.

It may be part of our heritage, but Good Friday is not supposed to be the last word. It won’t be for West Hill; we will regroup and consider our options and the strong and courageous people I have the privilege to work with will continue to care for and support one another and that will be enough despite their dream that so many others currently ignored by church, too, need that same kind of care. Still, right now, it feels a lot like Good Friday and the stunned disbelief of a band of rebels too stupid to know when to stop.

Finding Atheists: There is now an app

You are not alone. You now have an atheist app.

So this might be the greatest thing you’ve ever come across or you might just roll your eyes. There is, of course, no real reason for you to use something like this and if you think you’d like to, there is no guarantee that you’re going to find what you are looking for. But the creation of this app is an indication that there is a need out there and, for all I know, it may be yours.

Photo: Pixabay

The United Coalition of Reason has created an app that will help you find local atheist gatherings. Yep. That’s the news. The question, of course, is whether it’s something you want eating up power on your smartphone. And even if you download and install it, there are lots of communities that don’t yet have atheist groups; UnitedCoR is sharing news of groups in only fifty metro areas around the world. That’s a whole lot of atheist groups getting together that aren’t being tracked and a whole lot more atheists who aren’t getting together at all. 

Fifty metro centres worldwide

Even if you are lucky enough to live in one of the fifty metro areas (in Canada, those include Montreal, Toronto, and Vancouver) where UnitedCoR’s app is tracking atheist groups, you’ll need to do some leg work. The sad truth may be that the group you head out to is filled with the last sort of atheists with whom you want to spend time. If you just want to get together to slam religion, there are probably a lot of groups out there who will relish you joining in the ridicule. Too many atheists have expressed frustration to me about the groups they have attended where they may have been warmly welcomed but in which most of the energy of the group’s members is put into the same arguments against religion that we have all heard before.

Who’d want to spend time with angry atheists?

Photo: Pixabay

I sure wouldn’t.

Unfortunately, atheists who hate religion have drawn the caricature by which atheists all over the world are all too quickly classified. Even some of my colleagues make that assumption about me and are so happy with it, they don’t bother reading anything I’ve written or reaching out to get to know me.

The reality is quite the opposite, however. Most atheists are lovely people for whom religious belief is simply not important. Perhaps if religious communities didn’t use the exclusive language that has defined them and focused instead on the off-label benefits of religion – increased well-being, rich and rewarding relationships, the building of a meaningful life, a sense of interconnection with the rest of this amazing world – even atheists might find reasons to be part of what’s happening. Maybe UnitedCoR’s app would be blinking with opportunities the world over. (If you’re in Toronto, UnitedC0R’s app will let you know about the Meetup Group, Atheist Community of Toronto run by my friend, Jaime Loo. Be sure to check it out!)

Of course, creating community beyond the beliefs that divide humanity is exactly what has happened at West Hill and is happening at Oasis communities across North America. There you will find five simple principles guiding the gathering which bring together people across widely divergent demographics: People are more important than beliefs; Reality is known through reason; Human hands solve human problems, Meaning comes from making a difference; Be accepting and be accepted. If we all lived that way, what a difference world we would now live in. You can find an Oasis community through the Oasis Network website and we’re working on getting on the app, too!

So. if you’re in a major city or thinking of visiting one, go ahead and download UnitedCoR’s app and check our an atheist group. My hope is you will find a welcoming, engaging, and stimulating community that helps you meet all the deeply human reasons we seek one another out.



Coffee by Unsplash, Pixabay

For the last several months, I have barely been able to get a Focused Moment written in time for the service at West Hill on Sunday. Sometimes, it’s been written late on Friday or early Saturday. But some days, I’ve penned it Sunday morning; once even on my phone on my way to the church (Scott driving!)! Seriously have to get my mojo back here!

This week, though, I triumphed and sent the Focused Moment to annie, our admin person, on Friday with enough time for her to get it printed and ready to hand out. But guess what? On Sunday, I skipped right over it, completely forgoting to read it during the service!

Which may be a good thing. I’d read the lectionary passages for the fourth Sunday of Lent, 2018, as part of my weekly preparation. Each week, I read the passages for the same week of the year in the next year’s lections so that I can create resources in advance for clergy and leaders hoping to include non-theistic elements in their services.  Reading the passages, I decided to focus on the concept of blame, a pretty straightforward Lenten message.

As I did my preparation, though, I realized I had bitten off way more than I could chew in a single Sunday. So I’m extending the “Blame” program over the next week or two, focusing this week solely on the distinction between dispute and conflict. So I can use the blame Focused Moment for next week.

Which means, for the first time E.V.E.R., you’ve got the Focused Moment a week in advance!!

So who is it?
Am I to blame?
Some oversight, neglect, turning away of my head?
Or perhaps the turning away
was of my heart?
Was it some slight I do not remember perpetrating,
its details lost in the long-forgotten debris
of distasteful memory,
sealed far away from daily discourse or rumination?

Is it them?
The expectations and demands laid upon me as a child,
sewn into the garment of “Who I would become”
even as I was first becoming?
Did they slough off their own personal demons,
transferring the weight to my fragile frame,
watching the shadows work their way
into my being,
their strengths,
their weaknesses,
their hungers?

Is it us?
Are we complicit in the weaving of today
as we were yesterday?
Can our hands move away from the shuttles
that will weave all the tomorrows yet to come?
Is there any way to step aside,
refuse to play,
leave our sorrows and, yes, too, our joys
out of what will be
so it might emerge
unencumbered by who we are?
Or are we only and ever inextricably bound
to the blame
tomorrow will lay upon us
never freed from what will be?

flattened spectrum

We are well into our Inspired by Hollywood Series at West Hill. This week we looked at the intensely beautiful Moonlight, and the decidedly flattened spectrum of life its protagonist is forced to livePrevious Sundays have brought discussions of Arrival and Manchester by the Sea. One thing that is abundantly clear each and every year we look at movies nominated for Best Picture Oscars, there is never a clear winner. Each picture has strengths and nuances that bring its own unique power to bear in the heart and mind of the viewer and no picture leaves that viewer unchanged.

Clouds Forest Weird Moon Full Moon Night

As in previous years, my Focused Moments become “inspired” during the Academy award leadup. That is, they are inspired by the movie rather than a simply reflection on a theme. Moonlight, both the movie and the phenomenon, inspired this poem. None of us have grown up free of the textures of our childhoods. No child get to adulthood free to live the full spectrum of life into which they were born. Moonlight shared the implacability of circumstance on a young black child/teen/man who lives in the flattened blue hues of moonlight.

Under the circumstance of moonlight,
red disappears first.
Yellow is gone.
And green turns to shades of grey
or ripples into a black no conifer has ever been.
I know it’s green.
I know the birdhouse
swinging from its branch is red.
I know the finches gathered early at the feeder
are yellow,
dulled as they are in winter’s plumes.
As I gaze upon a changed
and blue-lit world,
I hold these truths within me.

So why is it I cannot hold to other truths
that time to time are hidden, too,
by circumstances
that cast them in this same and changing light,
flattening the spectrum
from multihued and wondrous
to a cold and hard insistent blue?
Why can I not see beauty still
in hearts grown cold,
or dreams that withered long ago?
Why am I so quick to see the depth of anger
in this circumstantial light
and not the love that spoke just yesterday
or the invitation that might take me back to wonder?
Why do I insist the moonlight prism,
that robs him and her and her and him
of the miracle of childish wonder,
of youth and hope and “wants-to-be”,
is the truth that stands before me?

We were all wonder once,
riding the chariots of our fathers’ arms by day;
braving the night,
safe ‘twixt the castles of our mothers’ breasts.
We cast the trees as our companions
and bade them witness our grandest schemes.
We yearned for affirmation.
It bent and teased our being toward its singular hue,
the kaleidoscopes that once defined us
bleeding out
‘til all is lit like moonlight,
and its cold, and hard insistent blue.

Don’t forget.
Don’t forget.

©2017 gretta vosper

“No-fault Divorce”

This morning, in an article in the Vancouver Sun, “Will Gretta Vosper obtain ‘no-fault’ divorce from church?”, Douglas Todd raises the idea that Toronto Conference, using The United Church of Canada’s polity as found in The Manual, could place my name on the Discontinued Service List with the slightly more polite qualifier “Voluntary”. The piece of polity to which he refers, Section C 2.7, gives the church the right to remove clergy from its roll who begin working in ministry in another denomination.

Members Who Become Ministers of Another Denomination or Faith Tradition
This section applies to members of the order of ministry who become ministers of another denomination or faith tradition. It does not apply to members who are serving as overseas personnel. The presbytery must make a recommendation to the Conference that the member’s name be placed on the Discontinued Service List (Voluntary). The Conference is responsible for making a decision on the recommendation.

While I would be honoured to serve as a minister in any denomination that would allow me the privilege to serve in in the manner that West Hill United Church has done, I have never been invited to or sought leadership anywhere else but the United Church. So the fine print won’t make things any easier as Todd has suggested it might.

Retired UCC Minister, the Rev. David Shearman.

Todd’s misinformation is comes from  my retired colleague, the Rev. David Shearman.  In his blog, Mr. Shearman equates my position as a Director for The Oasis Network, to the position of minister in another denomination or faith tradition. The Oasis Network is neither a denomination nor a faith tradition. And my role as a Director is not dissimilar to that of someone who serves on the Board or in leadership of any community, national, or international non-profit organization.

The Rev. Dr. Karen Hamilton

For example, the Rev. Dr. Karen Hamilton serves as the Executive Director of the Canadian Council of Churches. While her role would be considered to involve far more ministry than my role at the Oasis would entail, I am certain her relationship with the CCC is considered a privilege and a benefit to the United Church, not an opportunity to discredit her relationship with her ordaining denomination.

I can only imagine Mr. Shearman’s dismay (he blogged “I hope I am not being too optimistic”) when he realizes that I am not leading the Toronto Oasis as its minister. At this point, I’m not even scheduled to speak in any of the first eight weeks of its operation.

Rick Miller, Actor, Playwright, Lead Singer in the band TrainWreck, Comedian, Dad, Activist and all around Amazing Guy

But, we do have an amazing line-up! Our first guest speaker is the inimitable impressionist (is that an oxymoron?) Rick Miller, the creative genius behind Bigger Than Jesus, HardSell, 20,000 Leagues Under the Sea, and the spectacular Boom! Others in the line-up include psychotherapist Martin Frith on Dying with Dignity, Stephanie Baptist of the great blog Sex with Steph on, you guessed it, sex, and Kamal Al-Solaylee, author of the Canada Reads Intolerable: Growing up Gay in the Arab World who will speak on his new sensation, Brown: What Being Brown in the World Today Means (to Everyone). Raihan Abir will join us in March to share the tragic story of Bangladeshi authors who have written and died for their freedom to express secular ideas.

If you’re wanting to join us on the 12th, please register on our Eventbrite page and fire me an email through my contact page if you’d like to sign up for Toronto Oasis news or sign up on the TO website. The launch will take place at the beautiful Multifaith Centre (maybe that’s what confused Mr. Shearman!) at the University of Toronto, 569 Spadina Avenue. (Continued below …) We’re VERY excited about this launch, the latest in the new opportunities for engagement coming out of West Hill United. And while you don’t have to register to come, we’re thinking the place might fill up so do try to register so that we have a sense of numbers.

We’re not going to stop trying to make the world a better place. We hope you don’t either.

Agreeing with Michael Coren. Sort of.

Pope Francis. A pope loved by the people. (ANDREAS SOLARO / AFP/GETTY IMAGES)

Pope Francis. A pope loved by the people. (ANDREAS SOLARO / AFP/GETTY IMAGES)

Christianity could address political chaos

It is a rare occasion that I agree with Michael Coren but I do think he is bang on in this Toronto Star article, Perfect time for the church to show leadership. In it, he argues that in the political chaos we see arising both south of us and across the Atlantic, might be addressed by a Christianity focused on social justice issues.

The liberal Christian church has focused on social and economic justice issues for decades, beginning with the social gospel movement at the turn of the last century. Those interests expanded over the decades to include race, gender, environmental, sexual, and gender identity justice issues as well. Indeed, my United Church of Canada has been a leader in every one of those areas and I’m proud of the work we’ve bravely undertaken over our history.

Late in the game

But it is late in the game and mainline churches are dying. Those intent on focusing on beliefs rather than the values proclaimed by the life of Christianity’s “eponymous founder, who would have seen the current tide of anger, retreat, hysteria and blame as the hellish product it is,” are able to engage fewer and fewer in the work they once championed in the halls of power. The mitigating effect they had on our social norms has mostly disappeared. And we are watching the effects of that disappearance play out for us in viral youtube videos of Americans shouting they voted for Trump as they spew xenophobic slurs, the common citizen’s equivalent to the shocking appointments of racist, homophobic, misogynist, evangelical fundamentalists to some of America’s most powerful posts.

Christianity’s role

Christianity most certainly had a role to play in these debacles of democracy gone wrong but it will be scored on the wrong side of history’s ledger. At least I hope it will. After all, most history is written by the victors and, in the immediate future at least, I don’t think those Coren and I are rooting for are going to be doing much writing.


Post-theistic Resources for Year A Anyone?

Interested in post-theistic resources but still using the Revised Common Lectionary?

I am looking for five to ten colleagues who may wish to work with post-theistic resources over the course of Year A. I began to create these resources at the beginning of Advent in 2014 using the next year’s texts, Year C of the Revised Common Lectionary, as my starting point. My review by the United Church, however, got in the way and I never completed the year. This past Advent, beginning in 2015, I started working on Year A. Again, the realities of my review have severely compromised my output but I do have enough to offer in exchange for some feedback.

The project includes the following post-theistic resources:

  • the lectionary passages for Year A, a few of them re-visioned for contemporary audiences
  • a secular theme which grows out of the lectionary passages for the week
  • alternate quotes related to the theme, a few with quote slides prepared for them
  • alternate readings related to the theme; these include an information section for the reader
  • a Focused Moment written to reflect the theme
  • sermon notes
  • links to external resources
  • song written to traditional hymn tunes – these are fewer than those for Year C

I had intended to write liturgical elements as well despite the fact that we do not use written prayers, versicles, or many of the traditional pieces found in worship services at West Hill. I hope to add these to the resources during the year. They will include words to introduce the readings, a call for the offering, and a short piece intended for use as a benediction or sending of the people out into the world.

For each Sunday I was at West Hill during the year, there are also audio files that you can listen to in order to make better sense out of what the sermon notes. I do not write my sermons but only use the notes that you’ll find here. Because of time constraints, regretably, I have not been able to modify them for clarity after each Sunday service.

Let me know if you’re interested and how you think you’ll use the resources. I will be working on Year B throughout this year and your input as to what you need, what you like and dislike, and information on how you use the resources will be very helpful. My intention is to eventually post the resources online for a small subscription or set fee. Those of you who sign up for this year’s resources will receive them all over the course of the next three years without cost; your feedback is more than adequate compensation and is much appreciated.

Photo: Hermann,

A letter to Prime Minister Justin Trudeau

Events in the United States have triggered conversations here in Canada and will require responses on a growing number of fronts. I’m sharing a letter here that addresses two issues raised in the first couple of days after the election of Donald Trump: the possible overturning of President Obama’s refusal to continue with the Keystone pipeline project and the likelihood that Trump, as President of the United States, will reject the Paris Climate agreements.

International Boun

International Boun

I encourage all of my Canadian friends and followers to engage and remain engaged with your own political leaders so that we continue to reject actions and ideals that do not reflect our social democratic values. Copy this letter. Write your own. Stay informed and attentive. Donald Trump’s access to power in the United States cannot bleed into Canada through amendments and reconsidered pledges. We must not sell out to his vision of reality.

Dear Prime Minister Trudeau, Minister McKenna, and Minister Freeland,

I write to encourage you and your colleagues as Canada responds to and reframes its relationship with our southern sister, now preparing for the leadership of President-Elect Donald Trump. Be assured that Canada remains committed to the choices that have been made in the past both in relation to the Keystone Pipeline and Canada’s Carbon Tax.
President Obama’s rejection of Keystone was welcomed by many Canadians and many Americans. It demanded new thinking in the corridors of the oil industry. The decision challenged Canadians to look toward new ways of attending to our energy needs and continue to think through the dangerous extraction and transportation of bitumen. Our Indigenous People’s continue to speak directly to the issues related to transporting bitumen through pristine lands. President Obama recognized the diminished returns on this potential blight and ended it.
I ask you to challenge Canadian oil executives to continue their creative thinking. The package President-Elect Trump will accept will not be the financial boon they had hoped for. There are other opportunities, other more economically sound ways to pursue energy sources into the future. Challenge us to find them.
Yesterday I heard Rona Ambrose state that it would be insanity to impose a carbon tax if the United States backs out of its carbon commitments. It would be insanity to change our course and compromise our commitments.
Canadians will make their peace with this tax. We will recognize and understand the need for it. We will be with you as you enter these conversations. Inspire us to be better than whatever lowest common denominator presents itself. Inspire us to be Canadian, to care for our planet, for future generations, and for those in other countries who are far more vulnerable than are we to the vagaries of climate change. Remind us that it is the values of integrity, compassion, and a desire for the well-being of all that lift us up, not an economic privilege that will only compromise and denigrate us.
These are challenging days. We look to you for the creative, reflective, and brave leadership that is needed. And we are confident that your values will continue to hold you to those things that, when history judges us, will find us on the arc that bends toward justice.
All my best,
gretta vosper
Minister, West Hill United Church
Author, With or Without God: Why the Way We Live is More Important than What We Believe
Thank you for doing your part!

Trentham: A Hymn for My American Friends

An election night like no other

The night ended late. Scott and I stumbled to bed after too many hours of the American election and hearts that were heavy with the result. We weren’t shocked. Not as shocked as some. Perhaps watching it unfold from this northern vantage point had already scared us more than those steeped within the polls and election rhetoric. No, we weren’t shocked. But we were deeply, deeply saddened about the choice that has been made for what I can only imagine will be a meaner, uglier, more tightly wound spring of anger as Donald Trump takes the Office of the President and the House of Representatives wherever he wants.

OMGoodness. The Promises

Trump has a lot of promises to keep and every one of them a blow to those who don’t belong to the demographic that still has the numbers to defeat racial minorities, women, members of the lgbtq community, migrants who perform 6% of the country’s most servile jobs with no security or benefits. Perhaps Trump’s promises will so change the face of America that those numbers will never change. I do not know. But I lament the loss of dignity and rights, so many will experience in the coming years.

keep-wide-your-heartFor you, my American friends

Today, preparing for Sunday’s service as I always do on Wednesdays, I wrote these words to the tune Trentham. It is best known as “Breathe on Me, Breath of God.” In “Keep Wide Your Heart”, I hope to encourage my American friends and those around the world who feel the blow of last night’s election. May we find ways to reach out to one another and built a wall of human resistance that will go down in history. No matter what. Know that I love your hurting hearts.

Keep Wide Your Heart

Tune: Trentham
Traditional Hymn: Breathe on Me, Breath of God

Keep wide your heart to love,
all it might ever be.
Count not the cost love may impose;
to pay it, our deepest need.

Keep wide your mind to truth,
all it might ever mean.
All self-delusions, let them go
and truth, it will set you free.

Keep wide your life to dreams
easing the fear-filled night,
until each possibility
glows with a persistent light.

Keep wide the road to hope.
Clear off its weed-fill’d way,
that all might walk it, side by side,
toward a more perfect day.

© 2016 gretta vosper

As with all my lyrics written for traditional hymn tunes, please feel free to reproduce, with proper attribution, for use in groups and congregational settings. All other rights reserved.