Russia Parades Its Military in an Echo of Soviet Days

NEW YORK TIMES [NYTimes Group/Sulzberger] - By C. J. Chivers - May 10, 2008 MOSCOW — Nuclear missile launchers and columns of tanks rolled through Red Square on Friday in a display of martial hardware not seen since the Soviet Union’s waning days. The parade, much smaller than similar commemorations in the Soviet period but laden with significance and mixed messages, marked the 63rd anniversary of the victory over Nazi Germany, which is observed in Russia as Victory Day, a solemn state holiday. It was intended both as a tribute to the dwindling ranks of surviving veterans and as a display of Russia’s efforts to revive armed forces made moribund by the Soviet Union’s collapse. It was also widely described as a sign that the Kremlin wanted to show the world that it had recovered from the embarrassments of the 1990s and that its foreign policy had not softened in a transfer of presidential power this week. But the goose-stepping footfalls, echoing in front of shop windows bearing products from Louis Vuitton and Christian Dior, captured as well the contrasts institutionalized during eight years of rule by Vladimir V. Putin, the former spymaster and president who left office on Wednesday and returned to power as prime minister the following day. Confident and flush with wealth, Mr. Putin’s Russia is led by men who embrace Soviet symbols and rituals while promising tax breaks and legislation to encourage a growing Russian investor class. The passing columns were reviewed by the new president, Dmitri A. Medvedev, a lawyer who has spoken of nurturing civil liberties and a climate more conducive to small business, but who ascended to office in an election stage-managed by the Kremlin. Many of the soldiers were in period dress, wearing uniforms reminiscent of those worn in celebrations that Mr. Putin led in the same place three years ago on the 60th anniversary of the end of World War II. This time there was a new president. Mr. Putin, his mentor, stood behind Mr. Medvedev as he addressed the crowd. When the troops began to march by while saluting the dignitaries, the former president stepped forward to receive the salutes at his protégé’s side. In a sign that suggested that the Kremlin had not yet settled how to interpret the seven decades of Soviet history, Lenin’s mausoleum was temporarily blocked from view by a huge mural of Russia’s tri-colored national flag. The mausoleum, where Lenin’s embalmed body lies in state, is normally a centerpiece of the square and perhaps the most potent Soviet symbol in the capital. The president and prime minister stood on a reviewing stand erected for the event, their backs to Lenin’s remains as they presided over a ritual created by Stalin. Mr. Medvedev thanked the aging veterans in the reviewing stands — white-haired men and women in their 80s and 90s, many wearing blazers heavy with medals. Then he spoke of readiness and restraint. “The history of world wars warns that armed conflicts do not erupt on their own,” he said. “They are fueled by those whose irresponsible ambitions overpower the interests of countries and whole continents, the interests of millions of people.” He added, “We need to remember the lessons of that war and work every day so that such tragedies never happen again.” The parade was the first display of armor and nuclear missile launchers on Red Square since 1990, and was followed by a flyover of 32 military planes, including strategic bombers. The Kremlin’s decision to parade its military hardware has been a subject of competing interpretations, viewed variously as symbolic confirmation of Russia’s pride, or aggressiveness, as a marketing show of Russian arms, and as a nationalistic festival ordered by Mr. Putin, for Mr. Putin. Mr. Putin insisted earlier in the week that the parade should not be viewed as “saber rattling.” “It is not a warlike gesture,” he said. “Russia is not threatening anyone.” But it followed a year during which the Kremlin asserted its case against what it regarded as reckless American foreign policies. Mr. Putin has strongly protested an American-led plan to install a missile-defense system in Poland and the Czech Republic. As tensions rose, Russia’s aging strategic bombers conducted international patrols, entered British airspace and approached American carrier groups on the high seas. Russian state-controlled television stations have featured extensive coverage of small-scale exercises of Russia’s navy, and of supposedly new weapons systems. Mr. Putin, who firmly opposed the American-led invasion of Iraq five years ago, also endorsed a doctrine of pre-emptive strikes against threats to Russian soil. As a tribute to veterans and to the irrefutable role and sacrifices of the Soviet Union’s people in defeating Hitler, the events on the square were high spectacle. But the parade, broadcast on television here as a national triumph, also offered sights of the mixed condition of the once vaunted armed forces under Kremlin command. Several of the infantry units, including marine and airborne units, were staffed with lean and fit young men who marched with bearing and precision. Others included troops who appeared to be in only fair condition, and several of the officers leading formations past the two Russian leaders were visibly overweight. The United States expressed no alarm over the parade. Russia has become a leading global arms exporter again, but its wares are almost all items designed decades ago. A Pentagon spokesman, echoing a view common among military analysts, had characterized the planned military review as a hollow show of dated gear bearing fresh coats of paint. “If they wish to take out their old equipment and take it for a spin and check it out,” said the spokesman, Geoff Morrell, “they’re more than welcome to do so.” http://www.nytimes.com/2008/05/10/world/europe/10russia.html?ex=1368158400&en=1f19f228e4aa79dd&ei=5124&partner=permalink&exprod=permalink FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Israel wants citizens abroad back home

ASSOCIATED PRESS - By Ian Deitch - December 9, 2007 JERUSALEM - Israel is trying to persuade hundreds of thousands of its citizens living overseas to return home in a project to coincide with the state's 60th anniversary next year, the Immigrant Absorption Ministry said Sunday. The project, dubbed "Coming Home," will try to lure Israelis living abroad to come back with tax breaks, employment and small business loans. About 650,000 Israelis live abroad, 450,000 of them in North America, the ministry said. The ministry began contacting them last month with direct phone calls, an Internet site and a "hot line" phone connection. "What surprised us most is the amount of positive feedback we received from countries where the standard of living is very high," said Erez Halfon, director of the Immigrant Absorption Ministry. "We received 285 calls from Israelis living in Switzerland, and of them, 15 families have committed to coming home." Prime Minister Ehud Olmert expressed support for the project at a Cabinet meeting Sunday. "Every Israeli, even if they live abroad, is Israeli at heart and knows that their home is here. I call on all Israelis to return home," Olmert said. The project aims to bring 10,000 expatriates back to Israel in the first year and double that number over the next few years. Between 18,000 and 21,000 Israelis emigrate each year, Halfon told reporters. The estimated cost of the campaign is $36 million a year, an amount the ministry believes will be paid back by the returning Israelis themselves. "Within half a year of their being reintroduced into society as consumers, the government will get all their money back," Halfon said. Halfon said the project aims to remove the social stigma faced by those who leave Israel, so they will have a softer landing upon their return. Traditionally, Israelis who left the Jewish state were widely looked down on by Israeli society and viewed as letting the country down or selling out. Linguistically, immigration to Israel is called "aliya," the Hebrew word for ascent, while emigrating is dubbed "yerida," or descent. http://news.yahoo.com/s/ap/20071210/ap_on_re_mi_ea/israel_immigration_1 FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Aliya to Israel drops to 20-year low

THE JERUSALEM POST [Mirkaei Tikshoret/CanWest] - By JPost.com Staff - December 24, 2007 Jewish immigration into Israel dropped 6% in 2007, reaching a 20-year low of just under 19,700 immigrants, the Ministry of Immigrant Absorption announced Monday. The best years for aliya were just after the fall of the Iron Curtain. Over 400,000 Jews arrived in Israel between 1989 and 1991. Since then the immigration rates have been dropping steadily, a trend aggravated by the outburst of the Second Intifada: 60,000 immigrants arrived into Israel in 2000, but only 35,000 arrived in 2002. The most significant drop this year was in immigration from the former Soviet Union, with 15% fewer arriving in Israel than in 2006. Jerusalem was hailed by the ministry as the leader in immigrant absorption, with over 14% of immigrants deciding to settle there. This year Israel also boasts its eldest immigrant since 2005 - a 99-year-old woman who immigrated from England in May. Another famed elderly newcomer is Mimi Reinhardt, formerly a secretary to Oskar Schindler, who arrived in Israel at the age of 92. Minister of Immigration Absorption Ya'acov Edri said that the decline in Jewish immigration "should be a wakeup call." "We should do everything we can to increase the rate of aliya," Edri said. "The ministry intends to invest great resources to that end in the coming years. Aliya is the single greatest Zionist enterprise in our sixty years of statehood." http://www.jpost.com/servlet/Satellite?cid=1196847419023&pagename=JPost%2FJPArticle%2FShowFull FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Evangelicals fund Jews departing Iran

THE WASHINGTON TIMES [News World Communications/Moon-Unification Church]By Joshua Mitnick - December 26, 2007 TEL AVIV - About 40 Jews who left Iran in secret arrived in Israel yesterday - one of the largest such defections - and got a Christmas present of $10,000 per person from U.S. evangelicals. The number of Iranian-Jewish emigrants to Israel more than tripled to 200 in 2007, according to officials from the Jewish Agency for Israel, the quasi-governmental organization that promotes immigration to Israel. A Jewish Agency spokesman credited the increase to a stipend program financed by donations to the Christian Zionist group International Fellowship of Christians and Jews (IFCJ). "The money is a major consideration" to come to Israel, said Michael Jankelowitz, a spokesman for the agency. "These people come with the clothes on their back and their suitcase. Iranian money has no value." Family members of the Iranian emigrants screamed in delight and threw candy at the newcomers as they emerged into the reception hall at Ben Gurion International Airport in Tel Aviv after a long bureaucratic procedure, the Associated Press reported. Officials from the Jewish Agency refused to divulge details of the immigrants' journey, such as the airline that brought them to Israel or stopover countries, and kept identities secret for fear of endangering Jews still in Iran. The $1.4 million donated in 2007 by IFCJ for Iranian-Jewish immigration is the latest example of the growing involvement of evangelicals in pro-Israel philanthropy that was once the exclusive turf of Diaspora Jewry. Numbering 28,000, the Jewish community in Iran is the largest in any Muslim country and enjoys a comfortable standard of living and generally good relations with fellow Iranians. But they are forbidden from visiting Israel, and the possessions left behind in Iran are subject to confiscation. Michael, 15 - one of the immigrants arriving yesterday - said he told all his friends where he was going, and they wanted to come along, the AP reported. "I was scared in Iran as a Jew," he said. No comment was available yesterday from the Iranian government. IFCJ President Yechiel Eckstein, an Orthodox rabbi who oversees philanthropic operations that have raised millions from Christian Zionists, said the Jewish Agency approached him earlier this year about the stipend program. The subsidies are intended to allay economic concerns among Iranian Jews mulling emigration to Israel. "The thing that is blocking them from coming is the fear that they won't have enough money to even rent an apartment," said Mr. Eckstein, who compared the situation for Jews in contemporary Iran with Jews who remained in Germany in the 1930s despite the rise of Nazism. "My feeling is that they're sitting on a time bomb. All it takes is an Israeli or American strike on Iran, and I am reasonably sure that if that happens in the next few years, the repercussions would come down on the Jewish community." Just last week, the Jewish Agency announced a deal that allows Mr. Eckstein to join its leadership in return for $45 million in evangelical money over three years - giving Christian Zionists an unprecedented toehold in an organization envisioned as a parliament of world Jewry. Evangelical backers of Israel say they are following a biblical prophecy that creation of a Jewish state here is a step toward the Messianic Age. Some Israeli critics say their ultimate goal is to convert Jews to Christianity, which the evangelicals deny. Meanwhile, one Israel-based Iran analyst, Meir Javedanfar, said the publicity given to the defection operation will ultimately hurt the Jews who remain in Iran. Publicizing the number of Jewish emigrants from Iran could place the community in the middle of a "tug of war" between Israel and Iranian President Mahmoud Ahmadinejad, he said. While Mr. Ahmadinejad can hold up the Jewish community as proof his regime is not anti-Semitic, emigration to Israel suggests the community faces hardship. "The more high-profile it is, the more it endangers the Jewish community," said Mr. Javedanfar. "It's a positive development for Israel, but let's not throw it in Iran's face. It could have a negative impact on the relationship between the Iranian government and the Jewish community." http://washingtontimes.com/apps/pbcs.dll/article?AID=/20071226/FOREIGN/553402321/1001&template=printart FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

'Lost Tribe of Israel' couples marry in Jerusalem

Isaiah 43:5-6 "Do not fear, for I am with you; I will bring your offspring from the east, And gather you from the west."I will say to the north, 'Give them up!' And to the south, 'Do not hold them back.' Bring My sons from afar And My daughters from the ends of the earth,.. Group 'descended from Joseph' struggled to 'return home' WORLDNETDAILY - By Aaron Klein - March 11, 2008 JERUSALEM - Eighteen couples from a group of hundreds who recently moved here from India believing they are one of the "lost tribes" of Israel have been married in a massive, emotional ceremony, fulfilling for many a lifelong dream of starting a life in what they consider their homeland. "For the first time, 18 B'nei Menashe couples - equal to chai ['life' in Hebrew numerical equivalent] - married in a joint ceremony under the wedding canopy in Jerusalem. This symbolizes their successful absorption into Jewish and Israeli society, and we wish the couples a lot of joy and success," said Michael Freund, chairman of Shavei Israel, a Jerusalem-based immigrant organization working with the "lost" Jews. Shavei hopes to bring to the Jewish state the remaining 7,000 Indian citizens who believe they are the Bnei Menashe, the descendants of Manasseh, one of biblical patriarch Joseph's two sons and a grandson of Jacob, the man whose name was changed to Israel. The tribe lives in the two Indian states of Mizoram and Manipur, to which they claim to have been exiled from Israel more than 2,700 years ago by the Assyrian empire. This past August, WND reported Freund's group brought 230 Bnei Menashe to Israel; the new arrivals made their way to a Shavei Israel absorption center in northern Israel where they studied Hebrew and Torah. The batch of arrivals followed about 1,200 other Bnei Menashe brought here the past 10 years, largely with the help of Shavei Israel. Freund, who previously served as deputy communications director under former Israeli Prime Minister Benjamin Netanyahu, stressed the Bnei Menashe have been keeping Jewish customs for at least the past four decades and were well-off in India but came due to Zionist ideology. According to Bnei Menashe oral tradition, the tribe was exiled from Israel and pushed to the east, eventually settling in the border regions of China and India, where most remain today. Most kept customs similar to Jewish tradition, including observing Shabbat, keeping the laws of Kosher, practicing circumcision on the eighth day of a baby boy's life and observing laws of family purity. In the 1950s, several thousand Bnei Menashe say they set out on foot to Israel but were quickly halted by Indian authorities. Undeterred, many began practicing Orthodox Judaism and pledged to make it to Israel. They now attend community centers established by Shavei Israel to teach the Bnei Menashe Jewish tradition and modern Hebrew. - - - - http://www.worldnetdaily.com/?pageId=58667 FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

A review of Why We’re Not Emergent (By Two Guys Who Should Be) By Kevin DeYoung and Ted Kluck

- Moody, 2008. (Available in Australia from Koorong Books) CultureWatch - Bill Muehlenberg’s commentary on issues of the day - April 24, 2008 These two young guys are sceptical about megachurches, how-to-sermons, legalism, the effects of modernity, marketing gimmicks, and overly aligning faith with politics. They know that Christianity is not just doctrine, and they are aware that the Bible has been misused. And they want their faith to be relevant and they seek to be conversant with their culture. Thus they are aptly qualified to be representatives of, or advocates for, the emerging church movement. But they are not. Indeed, the more they learn about the emerging church, “the harder it is to swallow”. Thus this book. It is a detailed assessment and critique of the emerging church. The pair seek to be as fair as possible, and are clearly aware of the strengths of the movement. But unfortunately the many weaknesses must also be addressed. They affirm many of the emergent diagnoses, but find most of the prescribed remedies to be quite troubling. Of course D.A. Carson offered a critique of this movement in 2005, as did R. Scott Smith, who also penned a volume that year. But this new book is really quite superb in giving us a balanced appraisal of, as well as a serious warning about, the emergent movement. So what in fact is it? Well, like postmodernism which it is so enamoured with, it is an amorphous and hard to identify movement. But simply put, it likes to make antitheses, favouring one polarity over the other. It favours relationships over rules, conversation over preaching, doubt over certainty, postmodernism over modernism, discussion over theology, orthopraxis over orthodoxy, action over theory, embodiment over rationalism, journey over destination, and so on. But as the authors note, why make such either/or scenarios? Why can’t it be a case of both/and? Why create such false dichotomies? The genuine Christian church should be marked by both “grace and truth, logical precision and warmhearted compassion, careful thinking and compassionate feeling, strong theology and tender love,” and so on. Why cannot both be affirmed simultaneously, instead of demanding that we must choose one or the other, as so many emerging thinkers and writers demand? Consistent with postmodernism, the emerging church folk have a strong dislike of rationality, theology, propositional truth - indeed, truth of any kind. They look down on dogma, rules, teaching, preaching, boundaries and doctrine. While they reject some things we should reject – legalism, unloving judgmentalism, head over heart, and so on – they have a tendency of throwing the baby out with the bath water. In reacting to one extreme, they go way over to another extreme. What is needed is biblical balance, not wild pendulum swings. Consider the issue of our knowledge of God. The emergent crowd generally argues that we should be content with mystery, wonder and questions. We cannot pin down God and he is too big to be put in a theological box. That all may be true, but they go to unnecessary extremes here. Emergent leaders “are allowing the immensity of God to swallow up His knowability. In good postmodern fashion, they are questioning whether we can have any real knowledge about God in the first place.” But God is a God who reveals himself, who speaks, who acts, and discloses truths about himself to finite mankind. If God does not have a problem with this, why do the emergent leaders? Sure, we only have partial knowledge of God, but as Francis Schaeffer used to say, we can still have true truth, although not exhaustive truth, about God and his world. As one of many unnecessary and unhelpful antitheses, many emergent leaders argue that we can know God personally, but we cannot know him propositionally. We can have a relationship with God, but we cannot really know too much about him. But this is just plain silly, as well as unbiblical. How can a man love his wife, for example, while knowing little about her? Knowledge about others is necessary in order for us to have a relationship with them. Similarly, the emergent crowd makes much of relationship over against rules and regulations. Do’s and don’ts and laws just don’t cut it anymore. Instead, Christianity is all about love and relationship. But as the authors rightly remind us, relationships must be guarded and preserved by rules: “Try telling your wife after you’ve had an affair, ‘Come on, I thought our marriage was about the relationship, not all these do’s and don’ts’.” Take also the common emergent charge that evangelicals worship the Bible, are guilty of bibliolatry, and are more concerned about dissecting Scripture than being transformed by it. Sure, that can often be the case. But once again, the emerging church leaders throw the baby out with the bathwater. They end up taking a very low view of Scripture instead. Christ himself had a very high regard for Scripture, so we should as well. As the authors note, “For every fundamentalist who loves the Bible more than Christ … there are several emergent Christians who honor the Bible less than Christ did.” Related to this is the whole postmodern idea that we are only left with interpretation. The emphasis of the deconstructionists is that we can never really know what the author intended. All we are left with is our own subjective understandings. The emergent infatuation with deconstructionism is dangerous business indeed. By abandoning any sure word, by saying we are only left with interpretation - not final truth - the emergent crowd is leaving us all in a sea of relativism and uncertainty. But God is quite able to communicate to us and to use words in such a way that are understandable and meaningful. Of course we all misinterpret things, because we are fallen and finite. But Scripture throughout insists that there is real meaning in the text, that it can be communicated to us, and that we can have some genuine understanding of it, albeit in a limited and not exhaustive fashion. But if we can never be sure about anything, why do the emerging leaders seem so certain about what they are trying to tell us? The authors remind us that the emergent leaders want to tell us that our traditional understandings (for example, about hell, exclusivism, the nature of the atonement, etc.) are faulty, yet they somehow seem certain about this, and that their alternative understandings are the ones to adopt. They say traditional evangelicals have been misinterpreting the Bible, all the while saying we can never really know that any interpretation is true. Sorry, but you can’t have it both ways. If anything goes in interpretation, then why should we heed the emergent leaders any more than, say, Paris Hilton? The authors point out that the emergent writers confuse humility with uncertainty. They think it is a good thing that we are not dogmatic, but instead live with ambiguity, mystery, doubt and questions. Indeed, many of them equate faith with doubt. They dislike hard and fast theological systems, and they dislike those who claim to have some solid handle on the truth, equating that with pride and intolerance. But that does not square with the Biblical writers, especially the early apostles. They claimed to have the truth, to know the truth, and to proclaim the truth. They proclaimed the gospel as certain truth, and were willing to die for their strong convictions. But the emergent crowd wants us to hold onto things so loosely and so tentatively that one must ask, what gospel are they in fact offering to people? “The apostles never preached with the double-talk and ambiguity you find in so many emergent books” the authors state. And the idea of a non-doctrinal Christianity – the no-creed-but-Jesus mentality – is simply the stuff of old-fashioned theological liberalism. It is weak and wishy washy, and converts no one. This Jesus-versus-theology foolishness is typical of theological liberalism, and is the sort of thing H. Richard Niebuhr once denounced in these terms: “The liberal gospel consists of a God without wrath bringing people without sin into a kingdom without judgment through a Christ without a cross.” Indeed, the emergent gospel leaves a lot to be desired. Many in the movement have real trouble with saying Jesus is the only way to salvation; are squeamish about propitiation; dislike talk of hell; and have a very low view of Scripture. As the authors stress, on so many levels, the emerging church advocates are really quite identical to the old theological liberals. “The only difference is that the old liberalism accommodated modernity and the new liberalism accommodates postmodernism.” And although the emergent movement prides itself in challenging the old ways and being a trailblazer, it is quickly becoming a new rigid orthodoxy. The emerging church may have its roots in rebellion against more traditional forms of church, and seek to be always new and innovative, yet as the authors demonstrate, in many ways it too has become another type of traditionalism. It has its own books, authors, conferences, websites, and devoted followers. It has become establishment, in other words, although seeking to be anti-establishment. It may, in fact, be just another passing fad. It is certainly trendy, and it remains to be seen if it will have anything of real value to offer the body of Christ. Certainly in some of its less extreme forms it may well have helpful contributions to make. But in some of its more radical forms, it may in fact simply be destructive, even heretical. The books of McLaren, Bell, Pagitt, Kimball, Jones and others will undoubtedly continue to sell well, and their conferences will probably still be sell-outs. But it is a movement that is in urgent need of balance. And this book is an excellent resource in helping to bring about that balance. It is hoped that this very important book sells as well as do the books of the emergent church. It has a message that desperately needs to be heard. http://www.billmuehlenberg.com/2008/04/24/a-review-of-why-we’re-not-emergent-by-two-guys-who-should-be-by-kevin-deyoung-and-ted-kluck/ FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Cloning: The Old and New Techniques

Picture addendum for Be Alert! Cloning & DNA: Sowing with two kinds of seed

FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

D.C. imam declares Muslim takeover-plan

This is that... Joel 2:1-3 Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of the LORD is coming; Surely it is near, A day of darkness and gloom, A day of clouds and thick darkness. As the dawn is spread over the mountains, So there is a great and mighty people; There has never been anything like it, Nor will there be again after it To the years of many generations. A fire consumes before them And behind them a flame burns. The land is like the garden of Eden before them But a desolate wilderness behind them, And nothing at all escapes them. Washington-based cleric working toward 'Islamic State of North America' by 2050 WORLDNETDAILY - By Art Moore - November 10, 2007 A Washington, D.C., imam states explicitly on the website for his organization that he is part of a movement working toward replacement of the U.S. government with "the Islamic State of North America" by 2050. With branches in Oakland, Los Angeles, San Diego, Sacramento and Philadelphia, the group As-Sabiqun - or the Vanguard - is under the leadership of Abdul Alim Musa in the nation's capital. Musa's declaration of his intention to help lead a takeover of America was highlighted by noted Islam observer Robert Spencer on his website Jihad Watch. Spencer told WND that figures such as Musa should not be ignored, "Not because they have the power to succeed, but because they may commit acts of violence to achieve their purpose." Musa's website declares: "Those who engage in this great effort require a high level of commitment and determination. We are sending out a call to the believers: Join with us in this great struggle to change the world!" Musa launched the group in the early 1990s at the Al-Islam mosque in Philadelphia. His group says it is influenced by the writings and life work of Muslim thinkers and leaders such as Muslim Brotherhood founder Hasan al-Banna, Sayyid Qutb and Iranian revolutionary Ayatollah Khomenei. The writings of Al-Banna and Qutb figured prominently in al-Qaida's formation. Musa's organization says its leadership "has delivered numerous speeches in the United States and abroad, contributing their analyses and efforts to solve contemporary problems in the Muslim world and in urban America." "The paramount goal of the movement is the establishment of Islam as a complete way of life in America," the group declares. "This ultimate goal is predicated on the belief - shared by many Muslims worldwide - that Islam is fully capable of producing a working and just social, political, economic order." - - - - http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=58616 also Terror leaders describe America bound by Islam Death by stoning, church bells banned, new protection tax for all non-Muslims WORLDNETDAILY - November 7, 2007 Madonna and Britney Spears stoned to death? Bars and clubs closed down? Church bells banned? That's just a taste of what Americans have to look forward to if terrorists ever took over the U.S. and imposed Islamic law, according to a new book. In one chapter of the recently released "Schmoozing with Terrorists: From Hollywood to the Holy Land, JIhadists Reveal their Global Plans - to a Jew!" author and WND Jerusalem bureau chief Aaron Klein petitioned Mideast terror leaders to describe day-to-day life in the U.S. if al-Qaida won the war on terror. "Once Islam dominates, anyone living inside the Islamic state must abide by our rules. There is no choice. You will abide or face the punishment," said Muhammad Abdel-El, the spokesman and a senior leader of the Popular Resistance Committees terror organization. Sheik Abu Saqer, a prominent Gaza-based preacher, a founder of the Sword of Islam terror group and a subscriber to the ideology of al-Qaida, explained if Islam controls the U.S., all American women, whether Muslim or not, must cover their hair. "This is the demand of our religion. Being and walking naked doesn't mean that you are enjoying more freedom; it means that you are going against Allah's laws and you are serving the enemies of Islam who want to empty our Islamic society from its values. Uncovered heads is a form of nudity." Yasser Hamad, a cleric and a Hamas leader in the northern West Bank, explained in "Schmoozing" Islamic law enforcers would at first try to persuade American woman to cover their heads, but eventually females would be forced. Those women who refuse may be stoned. Asked by Klein whether stoning was too harsh a punishment, Hamad replied: "If you don't respect the local law in America, if you don't pay taxes, if you drive on a red light, aren't there sanctions used against you by your government? Of course there are and it's okay with you. Why is there a problem when it comes to the Islamic state that wants to impose its rules?" Hamad and other terror leaders stated all Jews and Christians living in the U.S. once Islam takes over would need to pay the jizya - a special protection tax - and other special taxes for non-Muslims, including one for the right to cultivate land. Non-Muslims cannot own land themselves. Saqer said no new synagogues or churches can be built in the Islamic state. Existing houses of worship may remain, but services cannot be conducted loudly or in any public fashion. The ringing of church bells or blowing of the ceremonial Jewish shofar would be forbidden, the terror leaders said. Asked about crime and punishment, Hamad explained, "For every sin and crime there is a sanction:" "Prostitution: one hundred whippings; if the prostitute was married, he or she will be stoned until death; for a thief, his hand will be cut. But before enjoying the primitive nature of Islam and before you express how much you are shocked by our rules, I must say that these are not immediate sanctions, but they are used only if the person was warned." - - - - http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=58529 FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Textbook: Islamic 'jihad' means doing good works

Also includes Muslims fighting 'to protect themselves from harm' WORLDNETDAILY - By Bob Unruh - January 16, 2008 An Islamic "jihad" is an effort by Muslims to convince "others to take up worthy causes, such as funding medical research," according to a middle school textbook used in California and other states. And even at its most violent, "jihad" simply is Muslims fighting "to protect themselves from those who would do them harm," says the "History Alive! The Medieval World and Beyond" book published by Teachers' Curriculum Institute. But a parent whose child has been handed the text in a Sacramento district is accusing the publisher of a pro-Muslim bias to the point that Islamic theology has been incorporated into the public school teachings. "It makes an attempt to seem like an egalitarian world history book, but on closer inspection you find that seven (not all are titled so) of the chapters deal with Islam or Muslim subjects," wrote the parent, whose name was being withheld, in a letter to WND. "The upsetting part is not only do they go into the history (which would be acceptable) but also the teaching of Islam," she said. "This book does not really go into Christianity or the teachings of Christ, nor does it address religious doctrine elsewhere to the degree it does Islam." She said the book's one page referencing Jews "is only to convey that they were tortured by Crusaders to get them to convert to 'Christianity.' (It fails to mention that the biggest persecutors of Jews throughout history and still today are Arab Muslims). It gives four other one-liner references to the Jews being blamed for the plagues and problems in the land. It does not talk about the Jews as making a significant impact on the culture at large." - - - Bert Bower, founder of TCI, said not only did his company have experts review the book, but the state of California also reviewed it, and has approved it for use in public schools. He said the company tries to move history out from between the covers of a textbook and into students' minds, and that is how the book was developed. "Keep in mind when looking at this particular book scholars from all over California (reviewed it)," he said. "We have our own scholars who created the program, California scholars look at the program and makes sure [it] is accurate." One of those experts who contributed to the text, according to the American Textbook Council, which released a scathing indictment of the project, is Ayad Al-Qazzaz. "Al-Qazzaz is a Muslim apologist, a frequent speaker in Northern California school districts promoting Islam and Arab causes," the ATC review said. "Al-Qazzaz also co-wrote AWAIR's 'Arab World Notebook.' AWAIR stands for Arab World and Islamic Resources, an opaque, proselytizing 'non-profit organization' that conducts teacher workshops and sells supplementary materials to schools." The textbook council, an independent national research group set up in 1989 to review history and social studies texts in public schools, quoted directly from the book to provide evidence of its bias. The word jihad means "to strive." Jihad represents the human struggle to overcome difficulties and do things that would be pleasing to God. Muslims strive to respond positively to personal difficulties as well as worldly challenges. For instance, they might work to become better people, reform society, or correct injustice. Jihad has always been an important Islamic concept. One hadith, or account of Muhammad, tells about the prophet's return from a battle. He declared that he and his men had carried out the "lesser jihad," the external struggle against oppression. The "greater jihad," he said, was the fight against evil within oneself. Examples of the greater jihad include working hard for a goal, giving up a bad habit, getting an education, or obeying your parents when you may not want to. Another hadith says that Muslims should fulfill jihad with the heart, tongue, and hand. Muslims use the heart in their struggle to resist evil. The tongue may convince others to take up worthy causes, such as funding medical research. Hands may perform good works and correct wrongs. Sometimes, however, jihad becomes a physical struggle. The Quran tells Muslims to fight to protect themselves from those who would do them harm or to right a terrible wrong. Early Muslims considered their efforts to protect their territory and extend their rule over other regions to be a form of jihad. However, the Quran forbade Muslims to force others to convert to Islam. So, non-Muslims who came under Muslim rule were allowed to practice their faiths." The council, in describing the text as a book written by "dictation from Islamic sources," said such passages "should put speculation to rest about what California's seventh-grade students may learn about Islam. At the very least, the passages are incomplete. More precisely, they are dishonest." Such passages fail to explain "the essentially religious nature of the subject," the council said. "It ignores any challenge to international security and western-style law. The treatment is lyrical and loaded, echoing the language recommended by Islamist consultants." The Sacramento parent said she became suspicious because of the school's decision to send a copy of the book home with her son and he started describing how it would teach students to write in Arabic. A review left her even more worried. "I was disturbed probably the greatest portion of this book is about Islam. It goes into the doctrine of Islam in detail," she said. "There are 35 chapters. Out of those, I counted at least seven [that focus] on Islam." She said she looked at the publication's list of contributors, and found the name of Ayad Al-Qazzaz, whom she'd had herself for a class on Middle Eastern studies. "That was a big flag for me," she said. WND previously has reported on the influence of Islamic "consultants" on public school texts in the United States, as well as how other schools have included the "Five Pillars of Islam" among their required courses. - - - - http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=59707 FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Chip implants linked to animal tumors

ASSOCIATED PRESS - By Todd Lewan - September 10, 2007 When the U.S. Food and Drug Administration approved implanting microchips in humans, the manufacturer said it would save lives, letting doctors scan the tiny transponders to access patients' medical records almost instantly. The FDA found "reasonable assurance" the device was safe, and a sub-agency even called it one of 2005's top "innovative technologies." But neither the company nor the regulators publicly mentioned this: A series of veterinary and toxicology studies, dating to the mid-1990s, stated that chip implants had "induced" malignant tumors in some lab mice and rats. "The transponders were the cause of the tumors," said Keith Johnson, a retired toxicologic pathologist, explaining in a phone interview the findings of a 1996 study he led at the Dow Chemical Co. in Midland, Mich. Leading cancer specialists reviewed the research for The Associated Press and, while cautioning that animal test results do not necessarily apply to humans, said the findings troubled them. Some said they would not allow family members to receive implants, and all urged further research before the glass-encased transponders are widely implanted in people. To date, about 2,000 of the so-called radio frequency identification, or RFID, devices have been implanted in humans worldwide, according to VeriChip Corp. The company, which sees a target market of 45 million Americans for its medical monitoring chips, insists the devices are safe, as does its parent company, Applied Digital Solutions, of Delray Beach, Fla. "We stand by our implantable products which have been approved by the FDA and/or other U.S. regulatory authorities," Scott Silverman, VeriChip Corp. chairman and chief executive officer, said in a written response to AP questions. The company was "not aware of any studies that have resulted in malignant tumors in laboratory rats, mice and certainly not dogs or cats," but he added that millions of domestic pets have been implanted with microchips, without reports of significant problems. "In fact, for more than 15 years we have used our encapsulated glass transponders with FDA approved anti-migration caps and received no complaints regarding malignant tumors caused by our product." The FDA also stands by its approval of the technology. Did the agency know of the tumor findings before approving the chip implants? The FDA declined repeated AP requests to specify what studies it reviewed. The FDA is overseen by the Department of Health and Human Services, which, at the time of VeriChip's approval, was headed by Tommy Thompson. Two weeks after the device's approval took effect on Jan. 10, 2005, Thompson left his Cabinet post, and within five months was a board member of VeriChip Corp. and Applied Digital Solutions. He was compensated in cash and stock options. Thompson, until recently a candidate for the 2008 Republican presidential nomination, says he had no personal relationship with the company as the VeriChip was being evaluated, nor did he play any role in FDA's approval process of the RFID tag. "I didn't even know VeriChip before I stepped down from the Department of Health and Human Services," he said in a telephone interview. Also making no mention of the findings on animal tumors was a June report by the ethics committee of the American Medical Association, which touted the benefits of implantable RFID devices. Had committee members reviewed the literature on cancer in chipped animals? No, said Dr. Steven Stack, an AMA board member with knowledge of the committee's review. Was the AMA aware of the studies? No, he said. ___ Published in veterinary and toxicology journals between 1996 and 2006, the studies found that lab mice and rats injected with microchips sometimes developed subcutaneous "sarcomas" - malignant tumors, most of them encasing the implants. • A 1998 study in Ridgefield, Conn., of 177 mice reported cancer incidence to be slightly higher than 10 percent - a result the researchers described as "surprising." • A 2006 study in France detected tumors in 4.1 percent of 1,260 microchipped mice. This was one of six studies in which the scientists did not set out to find microchip-induced cancer but noticed the growths incidentally. They were testing compounds on behalf of chemical and pharmaceutical companies; but they ruled out the compounds as the tumors' cause. Because researchers only noted the most obvious tumors, the French study said, "These incidences may therefore slightly underestimate the true occurrence" of cancer. • In 1997, a study in Germany found cancers in 1 percent of 4,279 chipped mice. The tumors "are clearly due to the implanted microchips," the authors wrote. Caveats accompanied the findings. "Blind leaps from the detection of tumors to the prediction of human health risk should be avoided," one study cautioned. Also, because none of the studies had a control group of animals that did not get chips, the normal rate of tumors cannot be determined and compared to the rate with chips implanted. Still, after reviewing the research, specialists at some pre-eminent cancer institutions said the findings raised red flags. "There's no way in the world, having read this information, that I would have one of those chips implanted in my skin, or in one of my family members," said Dr. Robert Benezra, head of the Cancer Biology Genetics Program at the Memorial Sloan-Kettering Cancer Center in New York. Before microchips are implanted on a large scale in humans, he said, testing should be done on larger animals, such as dogs or monkeys. "I mean, these are bad diseases. They are life-threatening. And given the preliminary animal data, it looks to me that there's definitely cause for concern." Dr. George Demetri, director of the Center for Sarcoma and Bone Oncology at the Dana-Farber Cancer Institute in Boston, agreed. Even though the tumor incidences were "reasonably small," in his view, the research underscored "certainly real risks" in RFID implants. In humans, sarcomas, which strike connective tissues, can range from the highly curable to "tumors that are incredibly aggressive and can kill people in three to six months," he said. At the Jackson Laboratory in Maine, a leader in mouse genetics research and the initiation of cancer, Dr. Oded Foreman, a forensic pathologist, also reviewed the studies at the AP's request. At first he was skeptical, suggesting that chemicals administered in some of the studies could have caused the cancers and skewed the results. But he took a different view after seeing that control mice, which received no chemicals, also developed the cancers. "That might be a little hint that something real is happening here," he said. He, too, recommended further study, using mice, dogs or non-human primates. Dr. Cheryl London, a veterinarian oncologist at Ohio State University, noted: "It's much easier to cause cancer in mice than it is in people. So it may be that what you're seeing in mice represents an exaggerated phenomenon of what may occur in people." Tens of thousands of dogs have been chipped, she said, and veterinary pathologists haven't reported outbreaks of related sarcomas in the area of the neck, where canine implants are often done. (Published reports detailing malignant tumors in two chipped dogs turned up in AP's four-month examination of research on chips and health. In one dog, the researchers said cancer appeared linked to the presence of the embedded chip; in the other, the cancer's cause was uncertain.) Nonetheless, London saw a need for a 20-year study of chipped canines "to see if you have a biological effect." Dr. Chand Khanna, a veterinary oncologist at the National Cancer Institute, also backed such a study, saying current evidence "does suggest some reason to be concerned about tumor formations." Meanwhile, the animal study findings should be disclosed to anyone considering a chip implant, the cancer specialists agreed. To date, however, that hasn't happened. ___ The product that VeriChip Corp. won approval for use in humans is an electronic capsule the size of two grains of rice. Generally, it is implanted with a syringe into an anesthetized portion of the upper arm. When prompted by an electromagnetic scanner, the chip transmits a unique code. With the code, hospital staff can go on the Internet and access a patient's medical profile that is maintained in a database by VeriChip Corp. for an annual fee. VeriChip Corp., whose parent company has been marketing radio tags for animals for more than a decade, sees an initial market of diabetics and people with heart conditions or Alzheimer's disease, according to a Securities and Exchange Commission filing. The company is spending millions to assemble a national network of hospitals equipped to scan chipped patients. But in its SEC filings, product labels and press releases, VeriChip Corp. has not mentioned the existence of research linking embedded transponders to tumors in test animals. When the FDA approved the device, it noted some Verichip risks: The capsules could migrate around the body, making them difficult to extract; they might interfere with defibrillators, or be incompatible with MRI scans, causing burns. While also warning that the chips could cause "adverse tissue reaction," FDA made no reference to malignant growths in animal studies. Did the agency review literature on microchip implants and animal cancer? Dr. Katherine Albrecht, a privacy advocate and RFID expert, asked shortly after VeriChip's approval what evidence the agency had reviewed. When FDA declined to provide information, she filed a Freedom of Information Act request. More than a year later, she received a letter stating there were no documents matching her request. "The public relies on the FDA to evaluate all the data and make sure the devices it approves are safe," she says, "but if they're not doing that, who's covering our backs?" Late last year, Albrecht unearthed at the Harvard medical library three studies noting cancerous tumors in some chipped mice and rats, plus a reference in another study to a chipped dog with a tumor. She forwarded them to the AP, which subsequently found three additional mice studies with similar findings, plus another report of a chipped dog with a tumor. Asked if it had taken these studies into account, the FDA said VeriChip documents were being kept confidential to protect trade secrets. After AP filed a FOIA request, the FDA made available for a phone interview Anthony Watson, who was in charge of the VeriChip approval process. "At the time we reviewed this, I don't remember seeing anything like that," he said of animal studies linking microchips to cancer. A literature search "didn't turn up anything that would be of concern." In general, Watson said, companies are expected to provide safety-and-effectiveness data during the approval process, "even if it's adverse information." Watson added: "The few articles from the literature that did discuss adverse tissue reactions similar to those in the articles you provided, describe the responses as foreign body reactions that are typical of other implantable devices. The balance of the data provided in the submission supported approval of the device." Another implantable device could be a pacemaker, and indeed, tumors have in some cases attached to foreign bodies inside humans. But Dr. Neil Lipman, director of the Research Animal Resource Center at Memorial Sloan-Kettering, said it's not the same. The microchip isn't like a pacemaker that's vital to keeping someone alive, he added, "so at this stage, the payoff doesn't justify the risks." Silverman, VeriChip Corp.'s chief executive, disagreed. "Each month pet microchips reunite over 8,000 dogs and cats with their owners," he said. "We believe the VeriMed Patient Identification System will provide similar positive benefits for at-risk patients who are unable to communicate for themselves in an emergency." ___ And what of former HHS secretary Thompson? When asked what role, if any, he played in VeriChip's approval, Thompson replied: "I had nothing to do with it. And if you look back at my record, you will find that there has never been any improprieties whatsoever." FDA's Watson said: "I have no recollection of him being involved in it at all." VeriChip Corp. declined comment. Thompson vigorously campaigned for electronic medical records and healthcare technology both as governor of Wisconsin and at HHS. While in President Bush's Cabinet, he formed a "medical innovation" task force that worked to partner FDA with companies developing medical information technologies. At a "Medical Innovation Summit" on Oct. 20, 2004, Lester Crawford, the FDA's acting commissioner, thanked the secretary for getting the agency "deeply involved in the use of new information technology to help prevent medication error." One notable example he cited: "the implantable chips and scanners of the VeriChip system our agency approved last week." After leaving the Cabinet and joining the company board, Thompson received options on 166,667 shares of VeriChip Corp. stock, and options on an additional 100,000 shares of stock from its parent company, Applied Digital Solutions, according to SEC records. He also received $40,000 in cash in 2005 and again in 2006, the filings show. The Project on Government Oversight called Thompson's actions "unacceptable" even though they did not violate what the independent watchdog group calls weak conflict-of-interest laws. "A decade ago, people would be embarrassed to cash in on their government connections. But now it's like the Wild West," said the group's executive director, Danielle Brian. Thompson is a partner at Akin Gump Strauss Hauer & Feld LLP, a Washington law firm that was paid $1.2 million for legal services it provided the chip maker in 2005 and 2006, according to SEC filings. He stepped down as a VeriChip Corp. director in March to seek the GOP presidential nomination, and records show that the company gave his campaign $7,400 before he bowed out of the race in August. In a TV interview while still on the board, Thompson was explaining the benefits - and the ease - of being chipped when an interviewer interrupted: "I'm sorry, sir. Did you just say you would get one implanted in your arm?" "Absolutely," Thompson replied. "Without a doubt." "No concerns at all?" "No." But to date, Thompson has yet to be chipped himself. ___ On the Web: http://www.verichipcorp.com http://www.antichips.com http://www.fda.gov/cdrh/ http://news.yahoo.com/s/ap/20070909/ap_on_re_us/chipping_america_ii_2 FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

See who's receiving Communion in San Francisco

WORLDNETDAILY - October 11, 2007 A Catholic parish in San Francisco has been classified alongside graphic San Francisco sex-fest sponsor Miller Brewing after officials served Communion to members of the ultra anti-Catholic "Sisters of Perpetual Indulgence," whose mockery of Christianity is legend in the city. The service was captured on video by a member of the Catholic group St. Joseph's Men Society, and it has been made available Catholic blogsite Quamdiu Domine. - - - The archbishop, in an diocese newspaper editorial scheduled for publication next week, apologizes for serving the two "Sisters," explaining he didn't recognize who they were. He described the Oct. 7 event has routine. "The congregation was devout and the liturgy was celebrated with reverence. I noticed no demonstration, no protest, no disruption of the Eucharist," he writes for the coming explanation. "At Communion time, toward the end of the line, two strangely dressed persons came to receive Communion. As I recall one of them wore a large flowered hat or garland. I did not recognize either of them as wearing mock religious garb," he said. "Afterward it was made clear to me that these two people were members of the organization 'Sisters of Perpetual Indulgence,' who have long made a practice of mocking the Catholic Church in general and religious women in particular," he said. "Although I had often seen photographs of members of the Sisters of Perpetual Indulgence, I had never encountered them in person until October 7th. I did not recognize who these people were when they approached me. After the event, I realized that they were members of this particular organization and that giving them Holy Communion had been a mistake. I apologize to the Catholics of the Archdiocese of San Francisco and to Catholics at large for doing so," he said. - - - The service was held just days after downtown San Francisco was flooded with open nudity, public acts of sex and other activities related to the Folsom Street homosexual sex fair. Catholics earlier reacted to the event itself by calling for a boycott of the Miller Brewing Co. after the beer giant failed to have its logo removed from a "gay"-festival promo mocking the iconic Last Supper scene of Jesus Christ and his disciples. - - - - http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=58096 FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

An Altar Beyond Olympus for a Deity Predating Zeus

Romans 1:16-23 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH." For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures. NEW YORK TIMES [NYTimes Group/Sulzberger] - By John Noble Wilford - February 4, 2008 PHILADELPHIA - Before Zeus hurled his first thunderbolt from Olympus, the pre-Greek people occupying the land presumably paid homage and offered sacrifices to their own gods and goddesses, whose nature and identities are unknown to scholars today. But archaeologists say they have now found the ashes, bones and other evidence of animal sacrifices to some pre-Zeus deity on the summit of Mount Lykaion, in the region of Greece known as Arcadia. The remains were uncovered last summer at an altar later devoted to Zeus. Fragments of a coarse, undecorated pottery in the debris indicated that the sacrifices might have been made as early as 3000 B.C., the archaeologists concluded. That was about 900 years before Greek-speaking people arrived, probably from the north in the Balkans, and brought their religion with them. The excavators were astonished. They were digging in a sanctuary to Zeus, in Greek mythology the father of gods and goddesses. From texts in Linear B, an ancient form of Greek writing, Zeus is attested as a pre-eminent god as early as 1400 B.C. By some accounts, the birthplace of Zeus was on the heights of Lykaion. After reviewing the findings of pottery experts, geologists and other archaeologists, David Gilman Romano of the University of Pennsylvania concluded that material at the Lykaion altar “suggests that the tradition of devotion to some divinity on that spot is very ancient” and “very likely predates the introduction of Zeus in the Greek world.” As Dr. Romano remarked, quoting a quip by a friend, “We went from B.C. to B.Z., before Zeus.” The discovery by the Mount Lykaion Excavation and Survey Project was described last week in interviews and a lecture by Dr. Romano at the Museum of Archaeology and Anthropology at Penn. Mary E. Voyatzis, a project co-director from the University of Arizona, discussed her analysis of the telltale pottery. The project’s third co-director is Michaelis Petropoulos of the Greek Archaeological Service. Other archaeologists familiar with the discovery tended to agree with Dr. Romano’s interpretation, though they said that continuing excavations this summer and next should reach a more definitive understanding of the altar’s possible pre-Greek use. “Evidence uncovered certainly points to activity at the altar in prehistoric times,” said Jack Davis, director of the American School of Classical Studies at Athens, who visited the site several times. The project was conducted under the auspices of the American school, but he was not a participant. “We certainly know that Zeus and a female version of Zeus were worshiped in prehistoric times,” Dr. Davis continued in an e-mail message. “The trick will be in defining the precise nature of the site itself before historical times.” Ken Dowden, director of the Institute of Archaeology and Antiquity at the University of Birmingham, in England, who was not involved in the research, said that it was not surprising to find the migrating Greeks adapting a sanctuary dedicated to gods of an earlier religion for the worship of their own gods. “Even Christians would on occasion reuse a pagan sanctuary in order to transfer allegiance from the preceding religion to Christianity,” he noted. “You have some god being worshiped on a mountaintop, and the arriving Greeks have translated the god as ‘Zeus,’ their god of the sky, lightning, weather and so on,” Dr. Dowden said. “It’s going to be pretty close to what they found there, and given the site, it makes very good sense.” The affinities of Roman gods and goddesses to earlier Greek ones are well known. Jupiter, for example, is a virtual stand-in for Zeus. In antiquity it was perhaps no heresy to have different names for the same deity. The place of Mount Lykaion in practices venerating Zeus is documented in literature and previous archaeological research. The Greek traveler Pausanias, writing in the second century A.D., described the sanctuary of Zeus on the mountain, 4,500 feet above the rural countryside. “On the highest point of the mountain is a mound of earth, forming an altar of Zeus Lykaios, and from it most of the Peloponnesus can be seen,” Pausanias wrote. “Before the altar on the east stand two pillars, on which there were once gilded eagles. On this altar they sacrifice in secret to Lykaion Zeus. I was reluctant to pry into the details of the sacrifice; let them be as they are and were from the beginning.” In “Prolegomena to the Study of Greek Religion,” Jane Ellen Harrison, a British scholar, wrote in 1903, “The Zeus of Homer demanded and received the titbits of the victim, though even these in token of friendly communion were shared by the worshipers.” The proximity of Mount Lykaion to Olympia, 22 miles northwest, initially attracted Dr. Romano’s attention. Another sanctuary of Zeus, Olympia was a prominent site of the Pan-Hellenic athletic competitions after which current Olympic Games are modeled, and Dr. Romano is an authority on these ancient festivals of sports. His colleagues point out that he is the only archaeologist they know to have a master’s degree in physical education. At Lykaion, Dr. Romano began excavations of the hippodrome on a high meadow, where Greek athletes competed in horse and chariot races and other sports. Not far above, on the southern summit, meanwhile, the research team mapped the altar site and dug a test trench, under the direction of Arthur Rhon, emeritus professor of anthropology at Wichita State University. Bones, mostly goats and sheep, were collected. A few bronze artifacts were recovered. Also a seal stone with an image of a bull, suggesting influence at one time from Minoan Crete. Altar stones were burned and cracked from the sacrificial fires. A geological survey by George Davis of the University of Arizona revealed an ancient fault bordering the altar site on three sides. Could this fault be related to the selection of the site? The region is prone to earthquakes. Dr. Voyatzis said the potsherds were the most telling finds. Their undecorated style, gray color, the feel of the clay and the way it was fired, she said, were diagnostic of pottery 5,000 years ago. “You wouldn’t establish a settlement in a stark, fearful place like this,” Dr. Voyatzis said in an interview while visiting Penn. So the pottery, she added, was presumably there as part of ceremonies at the altar. Like Dr. Voyatzis, Gullog Nordquist of Uppsala University in Sweden was troubled by the jumbled nature of the potsherds in the trench. She said it “raises questions of exactly how it came to be there.” In an e-mail message last week, Dr. Nordquist, who has visited the site but was not a team member, said that the potsherds “may have belonged to vessels found in graves by people in later times and given to the gods as offerings.” Or they could be remains from an early Bronze Age settlement, although she, too, said “it would be a very inconvenient place to live.” Dr. Nordquist said that she preferred the explanation that the Lykaion site was indeed used as a cult sanctuary in the time before Zeus. Little is known of the pre-Greek inhabitants, but some scholars think they originated in what is now western Turkey. “We do not yet know exactly how the altar was first used in this early period, 3000-2000 B.C., or whether it was used in connection with natural phenomena such as wind, rain, lightning or earthquakes, possibly to worship some kind of divinity, male or female, or a personification representing forces of nature,” Dr. Romano said. “But this is what we are thinking at this moment.” http://www.nytimes.com/2008/02/05/science/05zeus.html?ex=1359867600&en=740714802a2213b5&ei=5124&partner=permalink&exprod=permalink FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Vatican: Away with the manger

Saint Peter's Square nativity scene nixes stable for Joseph's workshop WORLDNETDAILY - December 15, 2007 Christmas eve visitors to St. Peter's Square at the Vatican expecting to see a traditional nativity scene will be surprised to find no stable, no manger, no hay, no sheep and definitely no Elvis. In a move Vatican officials say is meant to "reflect a return to the story of the nativity as told by Matthew," Joseph, Mary and the infant Jesus will be shown in Joseph's Nazareth carpentry workshop and not in the Bethlehem stable. The presepe, or nativity scene, will feature three rooms, including the workshop, complete with "the typical work tools of a carpenter," a "covered patio" and the "inside of a pub with its hearth," the London Telegraph reported. Moving the Christmas story 70 miles north from Bethlehem to Nazareth was inspired by Matthew 1:24-25 as rendered in the Catholic Bible translation: "When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home; he had not had intercourse with her when she gave birth to a son; and he named him Jesus." The King James Version of the same passage does not translate the Greek as "home." Pier Carlo Cuscianna, director of technical services for Vatican City, told Catholic News Service he knew of the "polemic" in the press over the unconventional nativity display, but, he said, "I am certain Matthew reflected well on the meaning" of home in the passage used by Vatican officials to create the new design. In the better known story from Luke's gospel, the focus is on Joseph and Mary going from Nazareth to Joseph's ancestral home of Bethlehem to register for a census. Unable to find lodging, they join farm animals in a stable or cave where Mary gives birth and places the baby in a manger. Local shepherds, alerted in the fields by angels, come to the stable to pay homage. Matthew tells of the wise men, the slaughter of male children by King Herod, the family's flight to Egypt and return to Nazareth. Matthew, like Luke, states Jesus was born in Bethlehem, but a Vatican spokesman said, "It was time for a change, and a return to St. Matthew's gospel." Moving the Christmas story 70 miles north from Bethlehem to Nazareth was inspired by Matthew 1:24-25 as rendered in the Catholic Bible translation: "When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home; he had not had intercourse with her when she gave birth to a son; and he named him Jesus." The King James Version of the same passage does not translate the Greek as "home." Pier Carlo Cuscianna, director of technical services for Vatican City, told Catholic News Service he knew of the "polemic" in the press over the unconventional nativity display, but, he said, "I am certain Matthew reflected well on the meaning" of home in the passage used by Vatican officials to create the new design. In the better known story from Luke's gospel, the focus is on Joseph and Mary going from Nazareth to Joseph's ancestral home of Bethlehem to register for a census. Unable to find lodging, they join farm animals in a stable or cave where Mary gives birth and places the baby in a manger. Local shepherds, alerted in the fields by angels, come to the stable to pay homage. Matthew tells of the wise men, the slaughter of male children by King Herod, the family's flight to Egypt and return to Nazareth. Matthew, like Luke, states Jesus was born in Bethlehem, but a Vatican spokesman said, "It was time for a change, and a return to St. Matthew's gospel." http://wnd.com/news/article.asp?ARTICLE_ID=59227 FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

An Ex-Leader in Congress Is Now Turkey’s Man in the Lobbies of Capitol Hill

Ed Note: This report covers Turkey’s hiring of a former United States Congressman as a professional lobbyist to do it’s bidding in Washington D.C. as well as its successes it spite of the not so truthful, one could say ‘historical revisionist’ pursuits. However, that never stopped the unethical evil beast we call “government” here in America. BE/\LERT! NEW YORK TIMES [NYTimes Group/Sulzberger] - By Marilyn W. Thompson - October 17, 2007 WASHINGTON, Oct. 16 - Since leaving Capitol Hill in 1999, former Representative Robert L. Livingston has been the main lobbyist for Turkey in blocking Congressional efforts to pass an Armenian genocide resolution. After succeeding twice before - and collecting more than $12 million in fees for his firm, the Livingston Group - he is pushing once again for his client. In recent months, Mr. Livingston, a Louisiana Republican who was once speaker-designate of the House, has consulted with Vice President Dick Cheney and with Karl Rove, when he was still the top White House political strategist. He escorted Turkish dignitaries to Capitol Hill to warn that the resolution threatened to destroy a strong Iraq war alliance. He made a phone call that helped persuade a Louisiana member to change his position and got other Republicans to remove their names from a growing list of co-sponsors. And he courted a powerful Democrat, Representative John P. Murtha of Pennsylvania, who earlier this year asked Speaker Nancy Pelosi, a fellow Democrat, not to bring the measure up for a House vote. Mr. Livingston has also showered money on House and Senate members, the National Republican Congressional Committee and other political causes. He and his firm gave more than $200,000 in campaign donations in the last election cycle, records show. Last week, the House Foreign Affairs Committee passed a nonbinding resolution condemning as genocide the killing of 1.5 million Armenians by Ottoman Turks beginning in 1915. Ms. Pelosi, a strong supporter, promised Sunday to bring the matter up for a floor vote before Congress recesses in mid-November. But this week, a surge of defections by members who backed the resolution showed that Mr. Livingston’s high-powered effort was gaining momentum. As Turkey reacted angrily to the House committee action in the last few days, members began responding to arguments that the resolution posed a national security threat. Those arguments were put forth by the Bush administration, Mr. Livingston and another prominent lobbyist, Richard A. Gephardt, of Missouri, the former House majority leader and a Democrat. The issue has pitted Turkey’s money and high-placed connections against a persistent and emotional campaign by Armenian-American citizens’ groups. “The Turks have done everything they possibly could,” said former Representative Stephen J. Solarz, whose firm got $165,000 this summer lobbying for Turkey under an arrangement with Mr. Livingston. Representative Adam B. Schiff, Democrat of California, a resolution sponsor, called Turkey’s lobbying “the most intense I’ve ever seen.” Both Mr. Livingston, who opposed a genocide resolution while in Congress, and Mr. Gephardt declined to discuss their work for Turkey, referring questions to the Turkish Embassy. But records filed at the Justice Department show Turkish expenditures since August 2006 of about $3.2 million for lobbyists and public relations firms. In Mr. Livingston’s case, the reports offer details of his lobbying efforts. Mr. Gephardt, a senior counsel at the law firm of DLA Piper who retired from Congress in 2005, began working for Turkey in March under a yearlong contract worth $1.2 million. He has been criticized by Armenian-Americans because he previously supported Armenia and co-sponsored an earlier genocide resolution. - - - - http://www.nytimes.com/2007/10/17/washington/17lobby.html?ex=1350360000&en=1b4139ccbdff7c60&ei=5124&partner=permalink&exprod=permalink FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.

Stifled, Egypt’s Young Turn to Islamic Fervor

NEW YORK TIMES [NYTimes Group/Sulzberger] - By Michael Slackman - February 17, 2008 CAIRO — The concrete steps leading from Ahmed Muhammad Sayyid’s first-floor apartment sag in the middle, worn down over time, like Mr. Sayyid himself. Once, Mr. Sayyid had a decent job and a chance to marry. But his fiancée’s family canceled the engagement because after two years, he could not raise enough money to buy an apartment and furniture. Mr. Sayyid spun into depression and lost nearly 40 pounds. For months, he sat at home and focused on one thing: reading the Koran. Now, at 28, with a diploma in tourism, he is living with his mother and working as a driver for less than $100 a month. With each of life’s disappointments and indignities, Mr. Sayyid has drawn religion closer. Here in Egypt and across the Middle East, many young people are being forced to put off marriage, the gateway to independence, sexual activity and societal respect. Stymied by the government’s failure to provide adequate schooling and thwarted by an economy without jobs to match their abilities or aspirations, they are stuck in limbo between youth and adulthood. “I can’t get a job, I have no money, I can’t get married, what can I say?” Mr. Sayyid said one day after becoming so overwhelmed that he refused to go to work, or to go home, and spent the day hiding at a friend’s apartment. In their frustration, the young are turning to religion for solace and purpose, pulling their parents and their governments along with them. With 60 percent of the region’s population under the age of 25, this youthful religious fervor has enormous implications for the Middle East. More than ever, Islam has become the cornerstone of identity, replacing other, failed ideologies: Arabism, socialism, nationalism. The wave of religious identification has forced governments that are increasingly seen as corrupt or inept to seek their own public redemption through religion. In Egypt, Jordan, Syria, Morocco and Algeria, leaders who once headed secular states or played down religion have struggled to reposition themselves as the guardians of Islamic values. More and more parents are sending their children to religious schools, and some countries have infused more religious content into their state educational systems. More young people are observing stricter separation between boys and girls, sociologists say, fueling sexual frustrations. The focus on Islam is also further alienating young people from the West and aggravating political grievances already stoked by Western foreign policies. The religious fervor among the young is swelling support for Islam to play a greater role in political life. That in turn has increased political repression, because many governments in the region see Islamic political movements as a threat to their own rule. While there are few statistics tracking religious observance among the young, there is near-universal agreement that young people are propelling an Islamic revival, one that has been years in the making but is intensifying as the youth bulge in the population is peaking. In Egypt, where the people have always been religious and conservative, young people are now far more observant and strict in their interpretation of their faith. A generation ago, for example, few young women covered their heads, and few Egyptian men made it a practice to go to the mosque for the five daily prayers. Now the hijab, a scarf that covers the hair and neck, is nearly universal, and mosques are filled throughout the day with young men, and often their fathers. In 1986, there was one mosque for every 6,031 Egyptians, according to government statistics. By 2005, there was one mosque for every 745 people — and the population has nearly doubled. Egypt has historically fought a harsh battle against religious extremism. But at the same time, its leaders have tried to use religion for their own political gains. The government of President Hosni Mubarak — whose wife, Suzanne, remains unveiled — has put more preachers on state television. Its courts have issued what amount to religious decrees, and Mr. Mubarak has infused his own speeches with more religious references. “The whole country is taken by an extreme conservative attitude,” said Mohamed Sayed Said, deputy director of the government-financed Ahram Center for Political and Strategic Studies in Cairo. “The government cannot escape it and cannot loosen it.” Anger and Shame Depression and despair tormented dozens of men and women in their 20s interviewed across Egypt, from urban men like Mr. Sayyid to frustrated village residents like Walid Faragallah, who once hoped education would guarantee him social mobility. Their stifled dreams stoke anger toward the government. “Nobody cares about the people,” Mr. Sayyid said, slapping his hands against the air, echoing sentiment repeated in many interviews with young people across Egypt. “Nobody cares. What is holding me back is the system. Find a general with children and he will have an apartment for each of them. My government is only close to those close to the government.” Mr. Sayyid, like an increasing number of Egyptians, would like Islam to play a greater role in political life. He and many others said that the very government that claimed to elevate and emphasize their faith was insincere and hypocritical. “Yes, I do think that Islam is the solution,” Mr. Sayyid said, quoting from the slogan of the Muslim Brotherhood, a banned but tolerated organization in Egypt that calls for imposing Shariah, or Islamic law, and wants a religious committee to oversee all matters of state. “These people, the Islamists, they would be better than the fake curtain, the illusion, in front of us now.” Mr. Sayyid’s resigned demeanor masks an angry streak. He said he and his friends would sometimes enter a restaurant, order food, then refuse to pay. They threaten to break up the place if the police are called, intimidating the owners. He explains this as if to prove he is a victim. He tells these stories with anger, and shame, then explains that his prayers are intended as a way to offset his sins. “Yeah, like thugs,” he said of himself and his friends. “When we were younger, we watched the older guys do this, and then we took over. We inherited it.” Mr. Sayyid, however, is no Islamic radical, combing militant Web sites and preaching jihad. He could walk unnoticed in the West. He has a gap-toothed smile, rounded shoulders and a head of black hair that often shines from gel. He likes to wear jeans, and sandals with white socks. He often has a touch of a goatee, and a light shadow of calloused skin — barely noticeable — runs from his hairline to the middle of his forehead. The shadow is his prayer mark, or zebibah, which he has earned from pressing his head into the ground each time he bows in prayer. Like most religious young people, Mr. Sayyid is not an extremist. But with religious conservatism becoming the norm — the starting point — it is easier for extremists to entice young people over the line. There is simply a larger pool to recruit from and a shorter distance to go, especially when coupled with widespread hopelessness. “There are lots of psychological repercussions and rejection from society,” said Hamdi Taha, a professor of communications at Al Azhar University who runs a government-aligned charity that stages mass weddings for older low-income couples. “This is actually one of the things that could lead one to terrorism. They despair. They think maybe they get nothing in this world, but they will get something in the other life.” Obstacles to Marriage In Egypt and in other countries, like Saudi Arabia, governments help finance mass weddings, because they are concerned about the destabilizing effect of so many men and women who can not afford to marry. The mass weddings are hugely festive, with couples, many in their late 30s and 40s, allowed to invite dozens of family members and friends. Last year, Mr. Taha said, he had about 6,000 applications for help — and managed to aid 2,300 men and women. In Idku, a small city not far from Alexandria on Egypt’s north coast, Mr. Taha’s charity staged a wedding for more than 65 couples; 200 others received help but decided not to take part in the collective wedding late last year. The couples were ferried to an open-air stadium in 75 cars donated by local people. They were greeted by a standing-room-only, roaring crowd, flashing neon lights, traditional music, the local governor and a television celebrity who served as the master of ceremonies for the event. “They are encouraging the youth to settle down and preventing them for doing anything wrong,” said Mona Adam, 26, as she watched her younger sister, Omnia, marry. “Any young man or woman aspires to have a home and a family.” Across the Middle East, marriage is not only the key to adulthood but also a religious obligation, which only adds to the pressure — and the guilt. “Marriage and forming a family in Arab Muslim countries is a must,” said Azza Korayem, a sociologist with the National Center for Social and Criminal Studies. “Those who don’t get married, whether they are men or women, become sort of isolated.” Marriage also plays on important financial role for families and the community. Often the only savings families acquire over a lifetime is the money for their children to marry, and handing it over amounts to an intergenerational transfer of wealth. But marriage is so expensive now, the system is collapsing in many communities. Diane Singerman, a professor at American University, said that a 1999 survey found that marriage in Egypt cost about $6,000, 11 times annual household expenditures per capita. Five years later, a study found the price had jumped 25 percent more. In other words, a groom and his father in the poorest segment of society had to save their total income for eight years to afford a wedding, she reported. The result is delayed marriages across the region. A generation ago, 63 percent of Middle Eastern men in their mid- to late 20s were married, according to recent study by the Wolfensohn Center for Development at the Brookings Institution and the Dubai School of Government. That figure has dropped to nearly 50 percent across the region, among the lowest rates of marriage in the developing world, the report said. In Iran, for example, 38 percent of the 25- to 29-year-old men are not married, one of the largest pools of unattached males in Iranian history. In Egypt, the average age at which men now marry is 31. And so, instead of marrying, people wait and seek outlets for their frustrations. Mr. Sayyid lives with his mother, Sabah, who is 45, and who divorced shortly after he was born. He now spends most of his time behind the wheel of a Volkswagen Golf, listening to the Koran. At home, the radio is always on, always broadcasting the Koran. Two books are on a small white night table beside Mr. Sayyid’s bed, a large Koran and a small Koran. As a young woman, Sabah, whose family did not want her last name used, never covered herself when she walked the streets of Sayeda Zeinab, the teeming, densely populated neighborhood known for its kebab and sweets. But now, she makes a pilgrimage each year to Mecca, wears loose fitting Islamic clothing that hides her figure, and she fasts twice a week. “We pull each other,” said Sabah, who cannot read or write and so has learned about Islamic ideas from her son. She said that her son taught her that the Prophet Muhammad said that even if you could not read, looking at the Koran was like reading it. So she does just that and flips the pages, admiring the artistry of Arabic script. Dashed Expectations Mr. Sayyid’s path to stalemate began years ago, in school. Like most Egyptians educated in public schools, his course of study was determined entirely by grades on standardized tests. He was not a serious student, often skipping school, but scored well enough to go on to an academy, something between high school and a university. He was put in a five-year program to study tourism and hotel operations. His diploma qualified him for little but unemployment. Education experts say that while Egypt has lifted many citizens out of illiteracy, its education system does not prepare young people for work in the modern world. Nor, according to a recent Population Council report issued in Cairo, does its economy provide enough well-paying jobs to allow many young people to afford marriage. Egypt’s education system was originally devised to produce government workers under a compact with society forged in the heady early days of President Gamal Abdel Nasser’s administration in the late 1950s and ’60s. Every graduate was guaranteed a government job, and peasant families for the first time were offered the prospect of social mobility through education. Now children of illiterate peasant farmers have degrees in engineering, law or business. The dream of mobility survives, but there are not enough government jobs for the floods of graduates. And many are not qualified for the private sector jobs that do exist, government and business officials said, because of their poor schooling. Business students often never touch a computer, for example. On average, it takes several years for graduates to find their first job, in part because they would rather remain unemployed than work in a blue-collar factory position. It is considered a blow to family honor for a college graduate to take a blue-collar job, leaving large numbers of young people with nothing to do. “O.K., he’s a college graduate,” said Muhammad el-Seweedy, who runs a government council that has tried with television commercials to persuade college graduates to take factory jobs and has provided training to help improve their skills. “It’s done. Now forget it. This is a reality.” But more widespread access to education has raised expectations. “Life was much more bearable for the poor when they did accept their social status,” said Galal Amin, an economist and the author of “Whatever Happened to the Egyptians?” “But it is unimaginable when you have an education, to have this thought accepted. Frustration opens the door to religiosity.” In many ways, that is true of Mr. Sayyid. “What do you think? Of course I am bored,” Mr. Sayyid said, trying not to let go of the forced smile he always wears when he talks about his stalled life. “When I get closer to God, I feel things are good in my life.” He insists that it did not bother him that he never found a job in a hotel. “No one who prays wants a corrupt job in a hotel,” he said, referring to the pork and alcohol served at such establishments but which are prohibited under Shariah. Later he admitted, “Yes, of course I wanted to work in tourism.” Finding Solace in Religion Zagazig is a medium-size city about an hour north of Cairo, surrounded by the farm land of the Nile Delta region. Laila Ashour works here as a volunteer in a clinic run by the Islamic Preaching Organization. Originally, it aimed to provide medical services to the poor, but it quickly expanded and also helps poor young couples start their lives together by providing furniture, appliances and kitchenware. Ms. Ashour is 22 years old, a university graduate in communications. There was a time she dressed and acted like her friends, covering her head with a scarf but wearing blue jeans and bright shirts. She flirted with young men on the street, and dreamed of being a television producer. Today, Ms. Ashour dresses in a loose black gown called an abaya, and covers her head, all but her eyes, with a black piece of clothing over her face called a niqab. When she goes outside she wears black gloves as well. Even in this conservative town, she looks like a religious fundamentalist. What she is, is hurt. “I realized that people don’t help you,” Ms. Ashour said. “It is only God that helps you.” She was engaged to Mustafa, whose last name she will not disclose, for more than two years. The plan was for Mustafa and his family to take a year or two to construct and furnish an apartment. But Mustafa’s father had no money left after setting up two older sons, and the young man was unable to raise enough money to finish the construction. Ms. Ashour wanted to help, secretly, but she has been unable to find a paying job. When her mother told her to end the engagement, something snapped, and she sought solace in increasingly strict religious practice. “Everything is God’s will,” she said, explaining why she decided to take on the niqab. “Everything is a test.” The despair extends to rural Egypt, always a traditional, religious environment, but one that ambitious young people long to escape. In the village of Shamandeel, not far from Zagazig, it took Walid Faragallah six years after graduating with a degree in psychology to find a job in a factory, and his pay was less than $50 a month. That is an average period of waiting — and average pay — for new entries in the job market. Mr. Faragallah kept that job for a year, and recently found another factory job for $108 a month, two hours from his home. “It brings us closer to God, in a sense,” Mr. Faragallah said, speaking of the despair he felt during the years he searched for work. “But sometimes, I can see how it does not make you closer to God, but pushes you toward terrorism. Practically, it killed my ambition. I can’t think of a future.” His parents built him an apartment so that he would not have to wait to marry. The apartment has been empty for years, though now, at 28 and with his new job, he said he hoped he could support a wife. “I tell them, my friends still in university, not to dream too much,” Mr. Faragallah said one day while sitting on the balcony of the empty apartment he hopes to one day share with a family. Back in Cairo, every Friday, the Muslim day of prayer, Mr. Sayyid’s mother cooks him something special, so that when he returns from the mosque he has something to look forward to. “I am worried about him,” she said. “What can he do?” There is a mosque a few steps from the front door of their house. But an Islamic tradition holds that the farther you walk to the mosque the more credit earned with God. So every Friday, Mr. Sayyid walks past the mosque by his home, and past a few more mosques, before he reaches the Sayeda Zeinab mosque. “By being religious, God prevents you from doing wrong things,” Mr. Sayyid said, revealing his central fear and motivation, that time and boredom will lead him to sin. “This whole atmosphere we live in is wrong, wrong.” Mona el-Naggar contributed reporting. http://www.nytimes.com/2008/02/17/world/middleeast/17youth.html?ex=1360990800&en=f4738aadf3a1399d&ei=5124&partner=permalink&exprod=permalink FAIR USE NOTICE: This blog contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of religious, environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner.