(Photo: Palestinian pilgrim gets vaccinated in Gaza Strip, 6 Nov 2009/Ibraheem Abu Mustafa)

Standing in the middle of a long queue at Jeddah airport, Mahdi Sharif is one of millions of Muslims waiting to enter Saudi Arabia to start the annual haj pilgrimage despite a global outbreak of the H1N1 flu virus.

Little fazed by the spread of the virus, Sharif, who has been waiting for two years to be selected from a raffle of 5,000 Kurdish Iraqis to visit Mecca, wears a protection mask but never thought for a second of delaying his pilgrimage.

“This year I was chosen so I came, I could not say no. The happiness of being chosen is stronger than fear (of illness),” said Sharif in a muffled voice through his medical mask.

In June, the Saudi authorities advised persons over 65 and under 12, as well as people suffering from terminal illness, and pregnant women, to postpone their pilgrimage. Several Muslim countries also imposed similar restrictions on their pilgrims and Tunisia barred its citizens from this year’s ritual.

About 580,000 pilgrims have so far arrived to the Western region of Saudi Arabia, site of the two holy mosques in Mecca and Medina, in preparation for the pilgrimage that will start on November 26.

Read the whole story here.

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The Academy of Medical Sciences has launched a study to look at the use of animals containing human material in scientific research.

Using human material in animals is not new. Scientists have already created rhesus macaque monkeys that have a human form of the Huntingdon's gene so they can investigate how the disease develops; and mice with livers made from human cells are being used to study the effects of new drugs.

But scientists say the technology to put ever greater amounts of human genetic material into animals is spreading quickly around the world -- raising the possibility that some scientists in some places may want to push boundaries.

Religious groups are among those that are uneasy about the trend. One Catholic cardinal, Keith O'Brien of Edinburgh, has branded such work "Frankenstein science."

Martin Bobrow, a professor of medical genetics at Cambridge University is chairman of a 14-member group looking into the issue.

He says: "Do most of us care if we make a mouse whose blood cells or liver are human? Probably not. But if it can speak? If it can think? Or if it is conscious in a human way? Then we're in a completely different ballpark."

What do you say?

(Photo: Sea turtle hatchlings make their way to sea in Orissa, 26 April 2008/Sanjib Mukherjee)

Hundreds of poor Hindu villagers in Orissa state in eastern India have refused to hand over a rare sea turtle to authorities, saying it is an incarnation of God. Villagers chanting hymns and carrying garlands, bowls of rice and fruits are pouring in from remote villages to a temple in Kendrapara, a coastal district in Orissa.

Policemen have struggled to control the gathering and have failed to persuade the villagers to give up the sea turtle. “We have asked the villagers to hand it over as it is illegal to confine a turtle, but they are refusing,” said P.K. Behera, a senior government wildlife official.

The turtle is protected in India and anyone found keeping one without permission can be jailed for a year or more and fined. The Indian Coast Guard is patrolling offshore to protect the turtles from fishing trawlers that trap turtles in their fishing nets.

But adamant villagers have refused to give up the reptile, saying the turtle bears holy symbols on its back and is an incarnation of Lord Jagannath, a popular Hindu deity. “Lord Jagannath has visited our village in the form of a turtle. We will not allow anybody to take the turtle away,” said Ramesh Mishra, a priest of the temple.

(Photo: Richard Schröder, 21 Oct 2009/Tom Heneghan)

“The Communists who took over in 1945 were trained in Russia,” he told me at his home in a southern suburb of Berlin. “Their model was the Russian Orthodox Church, which focuses heavily on the liturgy. By contrast, Protestant churches have always been a wide field that included Bible study and other discussion groups. All the charity work of the Protestant churches, like their hospitals, were started by what you might call grass roots movements of congregation members. They were not started by the churches themselves. But the Communists always tried to handle us as if we were Russian Orthodox.”

One way to do this was to demand the churches register in advance any meeting except their Sunday church services and the internal sessions of the church leadership. Officials were especially suspicious of the churches’ youth activities, such as camping trips that included Bible study sessions. The churches refused to agree because this would have been a way to block such activities without banning them outright — all they would have to do was fail to issue permission for the meeting. “The state made a second effort to impose this registration, but the churches decided to pay all the fines and not register the meetings. They got away with it. When the officials noticed the churches always paid the 500 mark fine but kept on holding their meetings, they stopped imposing the fine. It took a long time for the Communists to understand that the Protestant churches are a different version of Christianity than the strongly liturgical Orthodox Church.”

(Image: Falling church membership figures in East Germany — purple for Protestants, yellow for Catholics/ Forum of Contemporary History Leipzig)

Communist officials also seem to have had problems figuring out the theological differences between Russian Orthodox and German Lutherans.  “The Orthodox Church didn’t go through the Enlightenment,” Schröder said. “It maintained a sacred worship in which the miraculous, including some pious fraud, played a big role. Lenin once suggested to use the arguments of the French Enlightenment in the fight against religion. So the East German Communists did that here. They didn’t know that every Protestant theology student here had already learned all these arguments. They were old hat. The state established a chair for atheism at Jena University to promote anti-religious propaganda. The professor started to read Lutheran theology and had to admit it had already had its debate with the Enlightenment. They decided to stop using simple arguments like Darwin versus creationism or that the Sputnik didn’t find God out in space. They saw that didn’t work.”

This change of strategy in the 1970s led to the first meeting in 1978 between party leader Erich Honecker and the Protestant church leadership. The state toned down its atheist propaganda and tried to find ways to cooperate with the churches. “The party was aiming for a modus vivendi to boost good will with West Germany because they needed financial credits from them. West Germany had told East Germany it would measure its good will among other things by how they treated the churches.” This eased the situation for pastors, who didn’t have to fear getting arrested anymore, but officials still harrassed them by barring their children from attending high school.

Despite this limited detente, some Communist officials still took a long time to get away from the Russian Orthodox model they’d learned about in their Marxism-Leninism training, Schröder said. When they met him as a young Protestant pastor, they talked about the “dignitaries” of the church, as if they were Orthodox patriarchs dressed in ornate vestments. “Here I was, a bearded man in jeans, and I was suddenly a dignitary!” he laughed.

After East Germany collapsed, researchers found in the archives of the State Secretariat for Religious Affairs that the Communist officials slowly realised that Dietrich Bonhoeffer and his experiences in resistance to the Nazis was very important for Lutheran theology in East Germany. “

(Photo: Protest symbol saying “Swords into Plowshares –  Peace Prayers in St. Nicholas Church — Every Monday at 5 p.m.” in Leipzig, 16 Oct 2009/Tom Heneghan)

“By 1988-89 they finally understood how the Protestant church ticks,” Schröder said. “The motto “A church for others” played a big role in East Germany and it came from Bonhoeffer. They should have been able to see that Protestants had already debated during the Nazi period the question of how Christians should behave in a totalitarian state. We even had the Barmen Declaration of the Confessing Church during the Nazi period printed in our hymnbooks.” That 1934 document rejected the Nazis’ bid to subordinate the churches to the state.

By 1988-1989, of course, the protest movement linked to the Protestant churches was too far developed to be contained by some new manipulative strategy by the state. The Stasi secret police had at least 800  informers — many of the church officials and pastors — reporting from inside the churches about what was happening there, according to Stasi documents opened up after Germany reunited. They produced vast amounts of secret reports and betrayed large numbers of church members but were useless in stopping history when it happened.

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“The possibility envisioned by the Apostolic Constitution for some married clergy within the Personal Ordinariates (the structure for ex Anglicans) does not signify any change in the Church’s discipline of clerical celibacy,” it said.

(Photo: Pope Benedict, 4 Nov 2009/Alessia Pierdomenico)

The Vatican announced last month an initiative to make it easier for conservative Anglicans who feel their church has become too liberal to convert to Catholicism. This stirred widespread speculation on what it could eventually mean for the celibacy rule in the Roman Catholic church. There was also speculation about whether men who had left the Catholic priesthood to marry and later became Anglicans could return to the Catholic priesthood and remain married.

Read our full story here.

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KILLEEN, Texas, Nov 6 (Reuters) - Investigators searched for the motive on Friday behind a mass shooting at a sprawling U.S. Army base in Texas, in which an Army psychiatrist trained to treat war wounded is suspected of killing 13 people.

The suspected gunman, Major Nidal Malik Hasan, a Muslim born in the United States of immigrant parents, was shot four times by police, a base spokesman said. He was unconscious but in stable condition.

I was wondering why, in the article about the suspect in the Fort Hood shooting, he was identified as, "Major Nidal Malik Hasan, a Muslim born in the United States" and the article about the Orlando gunman did NOT identify his religion?

I think this type of reporting perpetuates negative, stereotypes that label people inappropriately, there are plenty of murderers of all religions that are not immediately identified with a specific religion in the headline news. In fact, their religion is usually NOT used as an identifier.

Old Crabber

It is our policy not to use race, religion, etc. in a story unless it is relevant to the events. In this case, our story said the gunman had yelled "Allahu Akbar" -- Arabic for "God is Greatest" -- just before the shooting, which in my mind justifies mentioning his religion.

Further, the story also quoted the man's cousin as saying he had complained, as a Muslim, of harassment by fellow soldiers, another detail which makes religion a relevant detail: GBU Editor

Major Nidal Malik Hasan. REUTERS/Uniformed Services University of the Health Sciences/Handout

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“Many people I know of my generation would like to be more like our grandparents’ generation than our parents’ generation,” Watson, 34, said in his office at the Bella Vista Assembly of God. “That was America’s Greatest Generation. They were children of the Great Depression and they were a generation of people who lived by a standard.”

The generation that followed – the Baby Boomers – were the “hippies of the 1960s, the disco goers of the 1980s and the power brokers of the 1980s," Watson said. “That generation has eaten up everything that their parents left them and leave nothing but debts behind them for the rest of us."

Watson, whose church is in this small town near Bentonville in Northwest Arkansas, which is home to retail giant Walmart, said he believes that America needs to rebuild its sense of community and rediscover its moral compass.

“The hippies wanted to do good things and change the world. Unfortunately, they changed the world for the worse," Watson said. "Many of us have looked at our grandparents and think that their way was better. We think it’s better to buy a house and live in it for 40 years, spend your life with just one woman and love your children.”

In a country where many churches are aiming to expand their numbers and mega churches have become ever more popular this pastor wants to keep his flock small.

“Everyone in America wants a bigger church,” he said. “A bigger church brings more money, more clout and more power. But if you have thousands of people in your church it’s hard to minister to them and build relationships with individuals.”

“After a church reaches a certain size it becomes God Incorporated,” Watson said. “Not that that’s a bad thing, mega churches do lots of good work, but we prefer to keep our membership small so we can have a relationship with everyone.”

Watson’s church averages service attendance between 230 and 280. Attendance was higher, but he recently set up a new church in Centerton, about 10 miles away, with some 40 members of its congregation, which is now growing.

The pastor said that this is the model for expansion, that rather than growing beyond its maximum capacity of up to 700 people, the church would rather set up fresh congregations and church’s using a portion of the congregation.

Watson said that although his congregation has been growing, the average donation per capita has fallen 10 percent to 20 percent thanks to the financial difficulties some of his congregation find itself in.

“I hope that for everyone this crisis will help people learn there are people here to help,” he said. “And I hope that eventually more people will go beyond the idea of finding a dollar and spending it as soon as you can.

Photos by Lucy Nicholson

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U.S. House Democratic leaders had hoped to avoid just that in their push to expand healthcare coverage and reform the health insurance market.

But getting the votes to pass the historic legislation on Saturday boiled down to settling a dispute between pro-choice and pro-life forces over abortion.

Abortion foes won. The House passed an amendment restricting the availability of insurance policies that include elective abortion services even though many medical plans currently offer such coverage.

The debate over abortion highlights broader questions surrounding the government's reach in healthcare.  Once the government starts subsidizing insurance premiums, it will dictate what can and cannot be included in that coverage.

Democrat Congressman Louis Capps underscored that in arguing the amendment "will mean more women will have their reproductive health choices made by politicians and anti-choice zealots in Washington, DC, instead of by themselves and their doctors."

With abortion-rights supporters vowing to strip the amendment out of the bill as it moves through the legislative process, the debate now shifts over to the Senate.

Senate Democratic leaders are struggling to build enough support for the healthcare overhaul to overcome procedural hurdles that stand in the way of major legislation.

The biggest point of contention has been whether the government should offer a new health plan option.  But the abortion debate will likely prove impossible to avoid.

Jim Manley, spokesman for Senate Majority Leader Harry Reid, acknowledged the issue will come up when the Senate takes up healthcare reform possibly as early as next week.

"It is an issue that we are going to have to deal with over here," he said. "Senator Reid will need to talk to his caucus about how to proceed."

For more Reuters political news, click here.

Photo credit: Reuters/Yuri Gripas ( U.S. House Speaker Nancy Pelosi following House vote on healthcare reform legislation)

Check out the headline at the bottom left of the Sunday Times front page. The man the London paper calls the most powerful banker on Earth says he is “just a banker ‘doing God’s work’” .

The report says Goldman Sachs chief executive Lloyd Blankfein“proudly pays himself more in a year than most of us could ever dream of — $68m in 2007 alone, a record for any Wall Street CEO, to add to the more than $500m of Goldman stock he owns” .

Goldman Sachs looks set to pay about $20 billion in bonuses for its top traders this year, at a time when the fallout from last year’s financial crisis is still being felt and the United States unemployment rate has hit 10.2 percent, a 26-1/2-year high.

In his defence, Blankfein said in the interview: “We help companies to grow by helping them to raise capital. Companies that grow create wealth. This, in turn, allows people to have jobs that create more growth and more wealth. It’s a virtuous cycle … We have a social purpose.”

(Photo: St. Thomas Church in Leipzig with Bach statue, 17 Oct 2009/Tom Heneghan)

When I later went up to Berlin, I ran the idea past a leading east German Protestant theologian and a pastor and two parish council members from the Gethsemane Church (Gethsemanekirche). That church in eastern Berlin was one of the most active centres of protest in the tense months before demonstrators forced open the Wall on Nov. 9, 1989. They all agreed.

The many anniversary celebrations, documentaries and discussions now underway across Germany seem to focus mostly on how fearless street protesters and astute politicians pulled off the “peaceful revolution” that ended communism. Films and photos of dissidents packed into the Gethsemane Church in East Berlin or Leipzig’s St. Nicholas Church (Nikolaikirche), the leading houses of worship that sheltered them until the Wall opened , are among the trademark images.  But those crowded “peace prayer” evenings were only the tip of the iceberg of behind-the-scenes work by pastors and lay people who considered it their Christian duty to promote civil rights and human dignity in a rigid communist society.

At the organ recital, Rev. Christian Wolff illustrated the point by mentioning a recent commemoration in Leipzig attended by German President Horst Köhler, Chancellor Angela Merkel and other dignitaries.  “At the ceremony, Werner Schulz spoke of the role of the churches — nobody else did,” he noted, referring to a former East German dissident who is now a European Parliament deputy. Köhler didn’t go into it in his speech, the main address of the day. While the Protestant churches didn’t claim all the credit for the success of the protests, Wolff said, “it wasn’t just a quirk of history that Christians took leading roles in the late 1980s.” They acted out of their religious convictions that each person had God-given dignity and rights that the communists were denying them.

(Photo: St. Nicholas Church, 9 Oct 2009/Steffen Schellhorn)

Richard Schröder, the East German theologian who was a Social Democratic politician in the transition period and then headed the theology faculty at Berlin’s Humboldt University, agreed the churches’ role was being overlooked. “In the media reporting now, the Wall seems to have fallen without any pre-history,” he told me during an interview at his home south of the capital. “Western German public opinion doesn’t have a clear perception of the churches’ role.” He thought the dynamics of politics and the media in united Germany played a part in changing the public perception of 1989.  Most politicians and journalists come from western Germany, he said, and had no experience of the underground activity bubbling below East Germany’s calm surface during the 1980s. Because 3/4 of eastern Germans belong to no church, the westerners underestimate the influence the churches had, even among the non-religious. This is the image that is now being repeated in speeches and television documentaries around Germany, Schröder said.

The pre-history to the Wall’s fall goes back at least to the early 1980s, when underground groups opposed to the superpower arms race linked up with activist pastors increasingly critical of the regimentation of life under the communists. In 1982, Leipzig’s St. Nicholas Church launched weekly “peace prayers” mixing Gospel readings with political debates. Police did not break up church services, so these sessions gave dissidents a freedom of speech and assembly they could find nowhere else.

(Photo: Nikolaikirche - offen fuer alle (St. Nicholas Church - open for all), 18 Oct 2009/Tom Heneghan)

Similar alliances emerged in many cities, aided by the large network of parishes maintained by the Protestants, who far outnumbered the cautious Catholic minority. By 1988, the Stasi secret police counted 160 such groups, almost all connected to the churches.  In the debates, pastors sometimes cited models such as Dietrich Bonhoeffer, the Lutheran theologian executed for resisting the Nazis, and the non-violent strategy of U.S. civil rights leader Martin Luther King. In guidelines for participants at his Monday evening “peace prayers,” St. Nicholas Church pastor Rev. Christian Führer laid down the rule that “participants and their contributions to the debate may not contradict the Gospel of the crucified Christ and its message of reconciliation and must be based on the commandments of God insofar as they aim to preserve life.”

Such activist pastors were a minority among the clergy, but became a majority in the political parties that formed in the autumn of 1989. The speaking and organisational skills developed in their church careers, one of the few areas of East German life not controlled by the communists, clearly helped them to take charge.

As Werner Schulz put it in the speech that Pastor Wolff cited, “the peaceful revolution was, at its core, also a Protestant revolution … Its pioneering motto ‘no violence’ was the essence of the Sermon on the Mount, the most revolutionary passage in the Gospel…  Protestant churches were base camps of this revolution… People went from peace prayers to street protests with a serious Protestant manner, disarming reasonableness and discipline.”

(Photo: Werner Schulz, 22 July 2005/Arnd Wiegmann)

The gap in perception of 1989  emerged clearly at a forum I attended in eastern Berlin where the Gethsemane Church showed a film about its role in 1989 and invited comments from audience, which was about 2/3 Ossis (easterners) and 1/3 Wessis (westerners) who’d settled there since the government moved from Bonn in 1999.  One Wessi criticised a section on the “Round Table” — a church-moderated public panel that helped oversee the transition to democracy between December 1989 and March 1990 — as not lively enough to show the real drama of that period.

The Ossis promptly and unanimously disagreed. They found it thrilling to see clips of civil rights activists politely grilling once untouchable communist officials, uncovering their corruption and insisting they take responsibility for their misuse of power. This showed the new democracy in action, they said.

The film, Ende der Eiszeit (End of the Ice Age), also showed the central role of the churches in shielding the dissidents and encouraging them to embrace non-violence and transparency.  “Without the churches, this openness couldn’t have come about,” said Rev. Heinz-Otto Seidenschnur of the Gethsemane Church. A parish council member there, archeologist Ursula Kästner, said the church stepped into a vacuum to ensure a peaceful transition. “This was the church’s synodal principle at work,” she told me. “Otherwise, we would have had violence like in Romania.”

(Photo: St. Nicholas Church, 18 Oct 2009/Tom Heneghan)

Dieter Wendland, a graphic designer and veteran member of the parish council, said the phenomenon of packed churches burst like a balloon when the Wall opened. “On the first Sunday, almost all the pews were empty. About 10 people were sitting there and that was it. It was a bit depressing, but I said we’ve achieved what we were struggling for.  Now we can do the work we’re called to do, that is, organise church life and preach the Gospel.”

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