The world is hungry for mRNA COVID vaccines like Pfizer’s. But we’re short of vital components

Archa Fox, The University of Western Australia and Pall Thordarson, UNSWGiven the AstraZeneca COVID-19 vaccine is no longer recommended for under-50s following news of very rare blood clots, Australia is looking to other vaccines to plug the gap.

Pfizer’s mRNA vaccine will become the mainstay of the rollout, with 40 million doses expected to arrive before year’s end.

But Australia isn’t the only country eager to get its hand on this vaccine.

Skyrocketing demand coupled with shortages of vital components is leading to bottlenecks in the supply chain of this and other mRNA vaccines, delaying vaccine supplies.

The Victorian government also announced last week it would provide A$50 million to set up local manufacturing of mRNA vaccines in Australia. It’s feasible supply chain issues could also impact local manufacturing of mRNA vaccines.

So what are the missing supplies for making mRNA vaccines?

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Read more:
What is mRNA? The messenger molecule that’s been in every living cell for billions of years is the key ingredient in some COVID-19 vaccines

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The shortages slowing mRNA vaccine production

1. mRNA manufacturing and capping

Manufacturing mRNA vaccines is kind of like making a car, with an assembly line and many steps. Each step needs to lead to the next and flow smoothly to make the final product.

COVID mRNA vaccine manufacturing starts with making the “messenger RNA”, the instructions that tell our cells to make the coronavirus’ spike proteins. The mRNA is produced in reactor vessels, where protein enzymes track along a DNA template and copy that DNA sequence into RNA form.

The first shortage is in sterile, single-use plastic bags which sit inside the metal reactor vessels used for making the mRNA, almost like a bin liner. Several suppliers of these plastic liners are ramping up production so it’s anticipated this shortage won’t last too long.

The second main shortage relates to “capping” the mRNA at one end. Capping involves adding a chemical molecule to the mRNA which stops the mRNA breaking down too quickly and helps our cells use the mRNA to make protein. Early on during the worldwide upscaling of mRNA manufacturing, rumours abounded that the enzymes and raw materials to make the mRNA cap were running short, given related enzymes used for COVID tests were also in short supply.

However, while only a few players dominate the field, this doesn’t seem to be a bottleneck now. But it does still remain one of the most costly parts of the mRNA production process.

2. Lipids in nanoparticles

The main bottleneck right now is the supply of some of the lipids making the nanoparticles that protect the mRNA and deliver it into our cells.

One lipid in particular, a so-called “cationic lipid”, wraps around the mRNA and then releases it inside the cell. Several chemical synthesis steps are required to make these cationic lipids, and prior to COVID only a handful of manufacturers worldwide were making these, and only on a fairly small scale.

Upscaling this production of cationic lipids has been even harder than setting up the mRNA production. Currently, four companies — Croda/Avanti, CordenPharma, Evonik and Merck — are the main manufacturers of these lipids.

As an indication of how serious this shortfall in lipids is, in December 2020 former US President Donald Trump invoked the Defense Production Act to assist Pfizer in accessing more lipids.

Why do we have these shortages?

The reasons for these shortages are complex. In most cases, demand has outstripped supply. In some cases, some countries or companies have been stockpiling some of these components. “Operation Warp Speed”, initiated by the Trump administration to speed up COVID vaccine development, used its financial clout throughout 2020 to buy up and secure many vaccine components including vials and lipids. This has put the vaccine manufacturers based in the United States in a good position, including Moderna and several Pfizer sites.

For some materials, the reason for the shortfall is simply that they’re hard to make. The bespoke cationic lipids are chemically synthesised in ten steps that all have to performed under strict quality control. Even if the equipment is ready, setting up such a manufacturing process takes months.

How could these shortages impact future mRNA manufacturing in Australia?

When Victoria’s new mRNA manufacturing facility comes online, hopefully in the next 12-24 months, some of these global shortages may still be plaguing the worldwide supply chains. This shouldn’t stop our efforts on that front as raw material supplies are rapidly increasing.

Australia should also do more manufacturing of small molecule active pharmaceutical ingredients, that is, the biologically active component in each drug, including lipids and other building blocks of mRNA. Australia imports over 90% of its drugs from overseas. Making active pharmaceutical ingredients is important, not just for COVID vaccines but more generally.

Australia nearly ran out of some essential drugs, like ventolin, in the early days of the COVID-19 crisis. This was due to both Australians’ panic buying, as well as COVID-hit Chinese factories slowing down their manufacturing, leading to a lack of access to these ingredients for our most commonly used drugs. The added benefits of locally based manufacturing of active pharmaceutical ingredients is we’d be part of the solution when components are in short supply in future.

Australia also has a very strong research community in mRNA and nanomedicine. There are several world-leading groups working on creating better lipid nanoparticles for the delivery of mRNA and other medical products.

Having access to local manufacturing capability of active pharmaceutical ingredients would therefore transform the ability of Australian researchers to lead the way in developing the next blockbuster medical technology based on mRNA or nanoparticle delivery.

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Read more:
3 mRNA vaccines researchers are working on (that aren’t COVID)

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Archa Fox, Associate Professor and ARC Future Fellow, The University of Western Australia and Pall Thordarson, Professor, Chemistry, UNSW

This article is republished from The Conversation under a Creative Commons license. Read the original article.

State governments are vital for Australian democracy: here’s why

State government remains an important part of the Australian political landscape.
Wes Mountain/The Conversation, CC BY-ND

Frank Bongiorno, Australian National University

As Victorians head to the polls in less than four weeks, there is a wider question worth considering than whether or not the Andrews government is likely to be given another term. Do state governments actually matter?

Imre Salusinszky, a former adviser to then- New South Wales premier Mike Baird, recently tweeted: “State government in 2018 is about running four or five businesses. The whole Westminster thing is preposterous. An efficient model would be a six-person executive guided by a People’s Convention meeting biennially for a month. Doesn’t need party politics and chocolate soldiers”.

That seems unlikely, but the idea that state governments have become too municipal to be taken seriously is familiar. For decades, federal politicians with a high opinion of themselves have treated the state government as beneath their notice or contempt.

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Three areas to reform federal-state financial relations

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The exposure of the rorting and corruption of a number of state politicians – notoriously Eddie Obeid and Ian Macdonald during the most recent period of Labor government in New South Wales – has also fuelled a more general contempt for state politics. But the states at least have well-developed integrity systems that have landed a few crooks in prison. It would be mischievous as well as libellous to explore whether some of their federal counterparts have been cleaner or luckier.

The habit of treating state government as a poor relation might not be recent. Most of the big names in colonial politics headed straight into the Commonwealth parliament in 1901. Later, it is doubtful whether a federal politician would have ridiculed a Jack Lang or Ted Theodore – New South Wales and Queensland Labor premiers respectively – as dealers in triviality. But they, too, eventually headed for national politics.

With their eyes on the growing power and prestige of federal government as it acquired ever stronger control of national finances, historians have underestimated the continuing significance of the states in major policy areas. Land has always been a big one, as it is today in relation to housing affordability and urban development.

In earlier periods, closer settlement, soldier settlement and land taxation were all state matters. There is also mining. When he was Western Australian minister for industrial development in the 1960s, Charles Court was practically running an arm of Australia’s international policy in his negotiations with the Japanese over new iron-ore projects.

Large fields of activity remained predominantly state matters after federation – education, health and hospitals, public transport and roads, local government, and law and order. The capacity of the Commonwealth to act in a range of fields was either untested, or tested and found wanting.

In the area of social security, it was far from clear before the second world war that the Commonwealth would become predominant. The Commonwealth also left some fields to the states even where its authority to act was unquestioned – such as in marriage and divorce law before 1959-61.

For much of the twentieth century, most major public utilities, such as railways, were controlled by the states. Many became massive government bureaucracies and monopolies. On a smaller scale, Queensland had state-owned butcher shops and pubs.

In social, industrial and conservation policy, the New South Wales Labor governments of the 1940s, 1950s and 1960s showed that caution was not inconsistent with policy innovation. Rather more adventurously, Don Dunstan’s South Australian Labor governments of the late 1960s and especially the 1970s, provided a blueprint for the social progressivism associated with the Whitlam revolution. Dick Hamer’s progressive Liberal government in Victoria complemented the Whitlam agenda.

South Australian premier Don Dunstan lead a socially progressive government associated with the Whitlam revolution.
The Centre of Democracy, South Australia

The 1980s revealed some of the limits for state governments in economic policy. The Victorian Cain Labor Government’s economic interventionism won the active dislike of Bob Hawke and Paul Keating. It ran up against the barrier of national economic policy and, eventually, political turmoil and financial scandal. Other governments were dogged either by corruption, as in the case of Western Australia and Queensland, or financial mismanagement, as in South Australia.

These results pushed the following generation of Labor leaders and governments towards notable caution and probity. By the mid-2000s, the credit ratings agencies were taking on the role of de facto third chamber of the state legislatures.

Still, the Bracks Labor government in Victoria sought to use its personnel and resources to influence the national policy debate. It contributed a National Innovation Agenda, which the Rudd Government took up as a starting point for its own efforts in that field.

The nature of the compact John Howard formulated to get his Goods and Services Tax up, which saw revenue going to the states according to an agreed formula, also provides premiers with a captive national audience whenever the issue of tax policy reform arises.

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Where does this leave state government today? In the first place, it shares with federal government control over areas that are among the most controversial and difficult for government. Energy policy is near the top of the list. And no one would regard Victoria’s new euthanasia law as anything other than a matter of high seriousness.

State government’s capacity for innovation and experimentation in fields that matter, and are not dependent on federal control of the purse-strings, remains alive. The Council of Australia Governments, or COAG, offers a forum in which such influence can be exercised. State governments in Victoria and South Australia have been pursuing the idea of a Treaty with Indigenous people, at a time when the issues of constitutional recognition, an Indigenous voice to parliament, and a Treaty or Makarrata have stalled at the national level. At the territory level, it was the ACT government that passed Australia’s first bill of rights law in 2004.

State governments provide Australians with choice and a government that, for most people, will be less physically and spiritually distant from their daily lives than Canberra. There are also the benefits of variety. For some years during the time John Howard was dominating the federal scene, every state and territory government was controlled by Labor.

Today, there is a more even division between the parties. It remains true, however, that in a time of disillusionment and distrust of politicians, state government provides electoral choice, checks on federal government power, and a large array of the services that Australians think of as peculiarly the province of government.

Frank Bongiorno, Professor of History, ANU College of Arts and Social Sciences, Australian National University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Small sats are vital to Australia’s space industry – and they won’t be space junk

Small satellites are launched to Low Earth Orbit – and then eventually burn up.
from www.shutterstock.com

Michael Smart, The University of Queensland

Today the federal government released its response to the review of Australia’s Space Capability.

Among the details regarding the establishment of Australia’s first space agency, and a national space industry strategy, it is clear that small satellites will have a place in our space future.

The following recommendations were marked as “supported” or “supported in principle”:

• Australia should […] take advantage of the global space technology paradigm
  shift towards constellations of miniaturised spacecraft for communications and Earth observations

• […] the Agency [should facilitate] regulatory approval processes for small satellite launch facilities in Australia and the launch of Australian satellites overseas.

But won’t all these new satellites just make the current space junk problem even worse?

Luckily, the answer is no. And it’s due to the satellite “self-cleaning zone” that surrounds Earth.

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How satellites stay in orbit

For a satellite to remain in orbit around Earth, it must have a velocity of at least 7.9km per second, and must not drop below approximately 200km altitude in any part of its orbit.

If its velocity or its orbit is too low, it will be drawn back to Earth by a combination of gravity and atmospheric drag.

Another key aspect of a satellite’s orbit is its inclination relative to the Equator. Equatorial orbits – when the orbit is around the Equator – have zero inclination. Polar orbits, on the other hand, pass over both the north and south poles, and have an inclination of 90 degrees.

Other orbits sit at inclinations between 0° and 90°. The orbit of the international space station, for example, has an inclination of 51.6°. So it passes over the parts of Earth that are within 51.6° of latitude north and south of the Equator. Its orbit has an average altitude of 400km. (For comparison, the radius of the Earth is 6,378 km.)

The orbit of the International Space Station.

Low orbits for small satellites

Until about the year 2000 almost all useful satellites (ones that performed functions such as communications or weather observation) were big – weighing as much as 10,000kg. They also tended to be in orbits with altitudes greater than 2,000km.

This has changed due to the rapid development of micro-scale, low-power electronics that we all use every day in our mobile phones. Satellites can now weigh just hundreds of kilograms and perform the same function in terms of communications and earth observation.

There is also a movement (including in Australia) towards even smaller satellites called “cubesats”, weighing less than 20kg, which have limited capability and life. One implication of this smaller size is the need to be close to Earth.

Modern small satellites are all in Low Earth Orbit, with altitudes less than 1,000km. For example, a company called Planet has a constellation of about 200 satellites which supply images of almost anywhere on the planet on a daily basis.

Polar (blue) and inclined (red) orbits around Earth.

The self-cleaning zone

Despite the fact that the edge of Earth’s atmosphere is generally considered to be at 100km altitude, in reality it reaches much higher. In practice, any satellite in Low Earth Orbit will eventually be slowed down by impacts with air molecules and will return to Earth in a fiery re-entry. This may seem like a significant limitation for small satellites. But actually it is extremely helpful.

Due in part to their size limitation, most small satellite have a useful life of between one and five years. After this time a replacement satellite with the latest technology must be launched. If it wasn’t for the fact that Low Earth Orbit is a self-cleaning zone, the small satellite revolution would clog up the space around us with junk.

So when you hear about another planned constellation of hundreds of satellites, don’t worry too much. So long as they are in Low Earth Orbit, and most likely they will be, the Earth’s “vacuum cleaner” will clean up after us.

But what about the International Space Station? It is also in the Low Earth Orbit zone – so its orbit needs to be continuously maintained, which requires significant reserves of fuel. At some point, however, it will suffer the same fate as the much smaller Chinese space station Tiangong-1 and make a fiery re-entry.

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Read more:
China’s falling space station highlights the problem of space junk crashing to Earth

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Michael Smart, Professor of Hypersonic Aerodynamics, The University of Queensland

This article was originally published on The Conversation. Read the original article.

Egyptian Couple Shot by Muslim Extremists Undaunted in Ministry

Left for dead, Christians offer to drop charges if allowed to construct church building.

CAIRO, Egypt, June 9 (CDN) — Rasha Samir was sure her husband, Ephraim Shehata, was dead.

He was covered with blood, had two bullets inside him and was lying facedown in the dust of a dirt road. Samir was lying on top of him doing her best to shelter him from the onslaught of approaching gunmen.

With arms outstretched, the men surrounded Samir and Shehata and pumped off round after round at the couple. Seconds before, Samir could hear her husband mumbling Bible verses. But one bullet had pierced his neck, and now he wasn’t moving. In a blind terror, Samir tried desperately to stop her panicked breathing and convincingly lie still, hoping the gunmen would go away.

Finally, the gunfire stopped and one of the men spoke. “Let’s go. They’re dead.”

 

‘Break the Hearts’

On the afternoon of Feb. 27, lay pastor Shehata and his wife Samir were ambushed on a desolate street by a group of Islamic gunmen outside the village of Teleda in Upper Egypt.

The attack was meant to “break the hearts of the Christians” in the area, Samir said.

The attackers shot Shehata twice, once in the stomach through the back, and once in the neck. They shot Samir in the arm. Both survived the attack, but Shehata is still in the midst of a difficult recovery. The shooters have since been arrested and are in jail awaiting trial. A trial cannot begin until Shehata has recovered enough to attend court proceedings.

Despite this trauma, being left with debilitating injuries, more than 85,000 Egyptian pounds (US$14,855) in medical bills and possible long-term unemployment, Shehata is willing to drop all criminal charges against his attackers – and avoid what could be a very embarrassing trial for the nation – if the government will stop blocking Shehata from constructing a church building.

Before Shehata was shot, one of the attackers pushed him off his motorcycle and told him he was going to teach him a lesson about “running around” or being an active Christian.

Because of his ministry, the 34-year-old Shehata, a Coptic Orthodox Christian, was arguably the most visible Christian in his community. When he wasn’t working as a lab technician or attending legal classes at a local college, he was going door-to-door among Christians to encourage them in any way he could. He also ran a community center and medical clinic out of a converted two-bedroom apartment. His main goal, he said, was to “help Christians be strong in their faith.”

The center, open now for five years, provided much-needed basic medical services for surrounding residents for free, irrespective of their religion. The center also provided sewing training and a worksite for Christian women so they could gain extra income. Before the center was open in its present location, he ran similar services out of a relative’s apartment.

“We teach them something that can help them with the future, and when they get married they can have some way to work and it will help them get money for their families,” Shehata said.

Additionally, the center was used to teach hygiene and sanitation basics to area residents, a vital service to a community that uses well water that is often polluted or full of diseases. Along with these services, Shehata and his wife ran several development projects, repairing the roofs of shelters for poor people, installing plumbing, toilets and electrical systems. The center also distributed free food to the elderly and the infirm.

The center has been run by donations and nominal fees used to pay the rent for the apartment. Shehata has continued to run the programs as aggressively as he can, but he said that even before the shooting that the center was barely scraping by.

“We have no money to build or improve anything,” he said. “We have a safe, but no money to put in it.”

 

Tense Atmosphere

In the weeks before the shooting, Teleda and the surrounding villages were gripped with fear.

Christians in the community had been receiving death threats by phone after a Muslim man died during an attack on a Christian couple. On Feb. 2, a group of men in nearby Samalout tried to abduct a Coptic woman from a three-wheeled motorcycle her husband was driving. The husband, Zarif Elia, punched one of the attackers in the nose. The Muslim, Basem Abul-Eid, dropped dead on the spot.

Elia was arrested and charged with murder. An autopsy later revealed that the man died of a heart attack, but local Muslims were incensed.

Already in the spotlight for his ministry activities, Shehata heightened his profile when he warned government officials that Christians were going to be attacked, as they had been in Farshout and Nag Hammadi the previous month. He also gave an interview to a human rights activist that was posted on numerous Coptic websites. Because of this, government troops were deployed to the town, and extremists were unable to take revenge on local Christians – but only after almost the
entire Christian community was placed under house arrest.

“They chose me,” Shehata said, “Because they thought I was the one serving everybody, and I was the one who wrote the government telling them that Muslims were going to set fire to the Christian houses because of the death.”

Because of his busy schedule, Shehata and Samir, 27, were only able to spend Fridays and part of every Saturday together in a village in Samalut, where Shehata lives. Every Saturday after seeing Samir, Shehata would drive her back through Teleda to the village where she lives, close to her family. Samalut is a town approximately 105 kilometers (65 miles) south of Cairo.

On the afternoon of Feb. 27, Shehata and his wife were on a motorcycle on a desolate stretch of hard-packed dirt road. Other than a few scattered farming structures, there was nothing near the road but the Nile River on one side, and open fields dotted with palm trees on the other.

Shehata approached a torn-up section of the road and slowed down. A man walked up to the vehicle carrying a big wooden stick and forced him to stop. Shehata asked the man what was wrong, but he only pushed Shehata off the motorcycle and told him, “I’m going to stop you from running around,” Samir recounted.

Shehata asked the man to let Samir go. “Whatever you are going to do, do it to me,” he told the man.

The man didn’t listen and began hitting Shehata on the leg with the stick. As Shehata stumbled, Samir screamed for the man to leave them alone. The man lifted the stick again, clubbed Shehata once more on the leg and knocked him to the ground. As Shehata struggled to get up, the man took out a pistol, leveled it at Shehata’s back and squeezed the trigger.

Samir started praying and screaming Jesus’ name. The man turned toward her, raised the pistol once more, squeezed off another round, and shot Samir in the arm. Samir looked around and saw a few men running toward her, but her heart sank when she realized they had come not to help them but to join the assault.

Samir jumped on top of Shehata, rolled on to her back and started begging her attackers for their lives, but the men, now four in all, kept firing. Bullets were flying everywhere.

“I was scared. I thought I was going to die and that the angels were going to come and get our spirits,” Samir said. “I started praying, ‘Please God, forgive me, I’m a sinner and I am going to die.’”

Samir decided to play dead. She leaned back toward her husband, closed her eyes, went limp and tried to stop breathing. She said she felt that Shehata was dying underneath her.

“I could hear him saying some of the Scriptures, the one about the righteous thief [saying] ‘Remember me when you enter Paradise,’” she said. “Then a bullet went through his neck, and he stopped saying anything.”

Samir has no way of knowing how much time passed, but eventually the firing stopped. After she heard one of the shooters say, “Let’s go, they’re dead,” moments later she opened her eyes and the men were gone. When she lifted her head, she heard her husband moan.

 

Unlikely Survival

When Shehata arrived at the hospital, his doctors didn’t think he would survive. He had lost a tremendous amount of blood, a bullet had split his kidney in two, and the other bullet was lodged in his neck, leaving him partially paralyzed.

His heartbeat was so faint it couldn’t be detected. He was also riddled with a seemingly limitless supply of bullet fragments throughout his body.

Samir, though seriously injured, had fared much better than Shehata. The bullet went into her arm but otherwise left her uninjured. When she was shot, Samir was wearing a maternity coat. She wasn’t pregnant, but the couple had bought the coat in hopes she soon would be. Samir said she thinks the gunman who shot her thought he had hit her body, instead of just her arm.

The church leadership in Samalut was quickly informed about the shooting and summoned the best doctors they could, who quickly traveled to help Shehata and Samir. By chance, the hospital had a large supply of blood matching Shehata’s blood type because of an elective surgical procedure that was cancelled. The bullets were removed, and his kidney was repaired. The doctors however, were forced to leave many of the bullet fragments in Shehata’s body.

As difficult as it was to piece Shehata’s broken body back together, it paled in comparison with the recovery he had to suffer through. He endured multiple surgeries and was near death several times during his 70 days of hospitalization.

Early on, Shehata was struck with a massive infection. Also, because part of his internal tissue was cut off from its blood supply, it literally started to rot inside him. He began to swell and was in agony.

“I was screaming, and they brought the doctors,” Shehata said. The doctors decided to operate immediately.

When a surgeon removed one of the clamps holding Shehata’s abdomen together, the intense pressure popped off most of the other clamps. Surgeons removed some stomach tissue, part of his colon and more than a liter of infectious liquid.

Shehata could not eat normally and lost 35 kilograms (approximately 77 lbs.). He also couldn’t evacuate his bowels for at least 11 days, his wife said.

Despite the doctors’ best efforts, infections continued to rage through Shehata’s body, accompanied by alarming spikes in body temperature.

Eventually, doctors sent him to a hospital in Cairo, where he spent a week under treatment. A doctor there prescribed a different regimen of antibiotics that successfully fought the infection and returned Shehata’s body temperature to normal.

Shehata is recovering at home now, but he still has a host of medical problems. He has to take a massive amount of painkillers and is essentially bedridden. He cannot walk without assistance, is unable to move the fingers on his left hand and cannot eat solid food. In approximately two months he will undergo yet another surgery that, if all goes well, will allow him to use the bathroom normally.

“Even now I can’t walk properly, and I can’t lift my leg more than 10 or 20 centimeters. I need someone to help me just to pull up my underwear,” Shehata said. “I can move my arm, but I can’t move my fingers.”

Samir does not complain about her condition or that of Shehata. Instead, she sees the fact that she and her husband are even alive as a testament to God’s faithfulness. She said she thinks God allowed them to be struck with the bullets that injured them but pushed away the bullets that would have killed them.

“There were lots of bullets being shot, but they didn’t hit us, only three or four,” she said. “Where are the others?”

Even in the brutal process of recovery, Samir found cause for thanks. In the beginning, Shehata couldn’t move his left arm, but now he can. “Thank God and thank Jesus, it was His blessing to us,” Samir said. “We were kind of dead, now we are alive."

Still, Samir admits that sometimes her faith waivers. She is facing the possibility that Shehata might not work for some time, if ever. The couple owes the 85,000 Egyptian pounds (US$14,855) in medical bills, and continuing their ministry at the center and in the surrounding villages will be difficult at best.

“I am scared now, more so than during the shooting,” she said. “Ephraim said do not be afraid, it is supposed to make us stronger.”

So Samir prays for strength for her husband to heal and for patience. In the meantime, she said she looks forward to the day when the struggles from the shooting are over and she can look back and see how God used it to shape them.

“There is a great work the Lord is doing in our lives, we may not know what the reason is now, but maybe some day we will,” Samir said.

 

Government Opposition

For the past 10 years, Shehata has tried to erect a church building, or at a minimum a house, that he could use as a dedicated community center. But local Muslims and Egypt’s State Security Investigations (SSI) agency have blocked him every step of the way. He had, until the shooting happened, all but given up on constructing the church building.

On numerous occasions, Shehata has been stopped from holding group prayer meetings after people complained to the SSI. In one incident, a man paid by a land owner to watch a piece of property near the community center complained to the SSI that Shehata was holding prayer meetings at the facility. The SSI made Shehata sign papers stating he wouldn’t hold prayer meetings at the center.

At one time, Shehata had hoped to build a house to use as a community center on property that had been given to him for that purpose. Residents spread a rumor that he was actually erecting a church building, and police massed at the property to prevent him from doing any construction.

There is no church in the town where Shehata lives or in the surrounding villages. Shehata admits he would like to put up a church building on the donated property but says it is impossible, so he doesn’t even try.

In Egypt constructing or even repairing a church building can only be done after a complex government approval process. In effect, it makes it impossible to build a place for Christian worship. By comparison, the construction of mosques is encouraged through a system of subsidies.

“It is not allowed to build a church in Egypt,” Shehata said. “We can’t build a house. We can’t build a community center. And we can’t build a church.”

Because of this, Shehata and his wife organize transportation from surrounding villages to St. Mark’s Cathedral in Samalut for Friday services and sacraments. Because of the lack of transportation options, the congregants are forced to ride in a dozen open-top cattle cars.

“We take them not in proper cars or micro-buses, but trucks – the same trucks we use to move animals,” he said.

The trip is dangerous. A year ago a man fell out of one of the trucks onto the road and died. Shehata said bluntly that Christians are dying in Egypt because the government won’t allow them to construct church buildings.

“I feel upset about the man who died on the way going to church,” he said.

 

Church-for-Charges Swap

The shooters who attacked Shehata and Samir are in jail awaiting trial. The couple has identified each of the men, but even if they hadn’t, finding them for arrest was not a difficult task. The village the attackers came from erupted in celebration when they heard the pastor and his wife were dead.

Shehata now sees the shooting as a horrible incident that can be turned to the good of the believers he serves. He said he finds it particularly frustrating that numerous mosques have sprouted up in his community and surrounding areas during the 10 years he has been prevented from putting up a church building, or even a house. There are two mosques alone on the street of the man who died while being trucked to church services, he said.

Shehata has decided to forgo justice in pursuit of an opportunity to finally construct a church building. He has approached the SSI through church leaders, saying that if he is allowed to construct a church building, then he will take no part in the criminal prosecution of the shooters.

“I have told the security forces through the priests that I will drop the case if they can let us build the church on the piece of land,” he said.

The proposal isn’t without possibilities. His trial has the potential of being internationally embarrassing. It raises questions about fairness in Egyptian society during an upcoming presidential election that will be watched by the world.

Regardless of what happens, Shehata said all he wants is peace and for the rights of Christians to be respected. He said that in Egypt, Christians have less value than the “birds of the air” mentioned in the Bible. According to Luke 12:6, five sparrows sold for two pennies in ancient times.

“We are not to be killed like birds, slaughtered,” he said. “We are human.”

Report from Compass Direct News

THE ‘NEW CALVINISM’: A Review of the Peter Masters assault on the new breed of Calvinists

I have recently come across an article penned by Peter Masters of the ‘Metropolitan Tabernacle, in London, England. Writing in the ‘Sword & Trowel’ 2009, No 1, Peter Masters attacks what he calls the ‘New Calvinism,’ in a scathing assault on what he sees as the merger of Calvinism with Worldliness.

See: http://www.metropolitantabernacle.org/?page=article&id=13

I have also come across an article written by Collin Hansen (to which Masters refers) in the September 2006 edition of ‘Christianity Today,’ in which he investigates what he calls a resurgent Calvinism, a Calvinism that is making a comeback and shaking up the church. This resurgent Calvinism is that which Peter Masters criticizes.

See: http://www.christianitytoday.com/ct/2006/september/42.32.html

Peter Masters calls the Hansen article a book, so I am not sure that the entire ‘book’ appears in Christianity Today or whether it is an excerpt from it.

The Hansen article doesn’t come to any conclusions about Calvinism, though it does include a number of people and their comments that are opposed to Calvinism. It also includes people and their comments that wholeheartedly support Calvinism. There seems to be a sigh of relief that the Calvinist resurgence finds its root in the Scriptures and has a major commitment to them and what they teach, so all is not as bad as may first appear.

It is difficult, not being familiar with Collin Hansen, to pinpoint just where he himself stands on ‘Calvinism’ from the article itself.

However, in the Peter Masters article it is clear that he stands opposed to the ‘New Calvinism’ that he detects in the resurgent Calvinism of our day in England and the United States. Far from being pleased with the rise in numbers of those holding to Calvinistic teachings, he is concerned over what he perceives as a merging of Calvinism with Worldliness, and on some points I would have to agree.

I am not yet convinced that he is right in every area of his criticism of resurgent Calvinism as I do not believe you need to embrace the Puritans ‘legalism’ in respect to matters indifferent in order to appreciate the Puritans overall. Nor do I think you need to embrace that legalist spirit in order to stand alongside the Puritans in those matters vital to Christianity, especially from a Reformed perspective.

However, I do agree with some of what Peter Masters has to say concerning the ministry of some of the men he recognizes as leaders in the ‘New Calvinism.’ For example, I would agree with a large amount of what Mark Driscoll has to say and teach – but the manner in which he teaches it, using language that can be described as offensive, is not the way to do it. I have not heard Driscoll preach myself, but I understand he often uses questionable language in order to be relevant to the lost of this current age. What Masters has to say in this respect is quite right in my opinion.

I also question the need to embrace so readily the entertainment of the world as part of the worship service. So as to be clear, I have listened to a lot of secular music, though I draw the line at what I find to be unwholesome and much of today’s current music in exactly that and I largely do not listen to it. I do not believe it necessary however, to imitate the secular style of music and to import it into the worship service. I wouldn’t go so far as to say that this means the entire banning of contemporary music, just that greater care needs to be taken in reaching a position on whether to include it in the worship service at any particular time – not including it simply to be ‘relevant.’

I, like Peter Masters, have grave concerns about the Calvinism that I hold to (Particular Baptist) being united with a Charismatic style of it. For me, this has no place and I find it difficult to believe that leaders of such calibre as John Macarthur and John Piper are happy to be united in conferences where Charismatic worship practices occur, etc.

I think overall Peter Masters is saying what I have been saying about the growing trend in reformed circles towards pragmatism. He says it a lot better than me of course. There is a growing embrace of church growth like behaviour and seeker sensitive styled practices that embrace worldliness as a means of attracting people to church.

I found myself being concerned with whole far Peter Masters went in his denunciation of the ‘New Calvinism.’ However, the more I think about it the more right he seems to be.

Masters calls many of the ‘New Calvinist’ leaders brilliant men and I would agree with him. I greatly admire John Macarthur and his associates, and I am sure I would also find much of what John Piper and the others have to say equally as helpful. But I am concerned with what Peter Masters has outlined in his article. I am also a little confused because I thought this was the sort of thing that John Macarthur has also decried in many of his books. I find myself finding it difficult to believe that he could be caught up in this blend that the ‘New Calvinism’ appears to be.

I certainly don’t write off everything that this resurgent Calvinism is doing. I know these men are wholeheartedly committed to the same truths as the Reformers and Puritans held dear. i do not doubt that at all. I also think they are doing much good. But if what Peter Masters is highlighting is true of this movement, than there is great need for concern I think. The real and full consequences of this approach will not be seen until the next generation and I fear those consequences will bring much harm to the church.

PERSECUTION HAS NOT ABATED IN 2008, AND PROBABLY WILL NOT IN 2009

Persecution has diminished for some Christians in 2008, but it has increased for others. Overall, Todd Nettleton with Voice of the Martyrs believes it is worse than it used to be and will continue to worsen in 2009, reports MNN.

“I think there are situations where it’s worse. I think there are probably some isolated situations where things are improving a little bit, but I think on the whole, it’s at least as bad and probably worse than 2007, or worse than five or ten years ago,” said Nettleton.

Persecution has worsened drastically in Orissa, a state in India. Hindu radicals in that region have been rampaging against Christians since August.

“Orissa is probably the location of the worst persecution that’s going on right now in the world,” Nettleton said, “a place where they’re trying to wipe out the Christian church; a place where tens of thousands of Christians have had to flee their homes. Many of them fled literally into the jungle to escape the attacks of radical Hindus.”

In the months leading up to the Olympic games in Beijing, many hoped that the publicity surrounding that event would bring more liberty for the people of China. Unfortunately, such has not been the case.

“The concern that we had when the Olympics ended was that although the world has been watching, the Chinese continued persecuting Christians. What will they do now that the world’s not watching anymore?” Nettleton said. “Even in the months since the Olympic games, we have seen Christians arrested. We’ve seen house church services raided. So I don’t think it’s markedly better. I think it’s really about the same.”

Nettleton is not discouraged by the fact that persecution has not decreased and probably will not. He has observed that, ironically, persecution actually increases the strength of God’s church.

“One of the amazing things is that as persecution increases, the church tends to grow. As the church tends to grow, the persecution increases,” he said. “Christ promised that His followers would be persecuted, and that is coming true around the world. But that also means the church is growing. More people are coming to know Christ in a personal way.”

VOM’s biggest challenge nowadays “is to know how best to respond in a given situation of persecution,” Nettleton said.

“The challenge for us is to know the best way to support the church in restricted nations, the best way to come alongside them and lift them up, support them, and encourage them.”

Nettleton is excited about VOM’s “vital role” in connecting believers with their Christian brothers and sisters all over the world.

“When we go into a restricted nation and we’re able to deliver help, we say, ‘This is from Christians in America who love you and are praying for you during this time of suffering.’ Then when we come home and talk to the church in America we say, ‘Our brothers and sisters in restricted nations are praying for you here in America.’ We get to be a bridge between the two churches, and it’s really an exciting role that God has called Voice of the Martyrs to play.”

Report from the Christian Telegraph

LAOS: CHRISTIANS PRESSURED TO RENOUNCE FAITH

Provincial official claims local authorities “misunderstood” religious freedom regulations.

DUBLIN, September 18 (Compass Direct News) – Confronted with evidence of rights abuses yesterday, an official in Champasak province, Laos, said district officials had “misunderstood” religious freedom regulations when they arrested and detained two men for converting to Christianity, according to Human Rights Watch for Lao Religious Freedom (HRWLRF).

District police officers in cooperation with the chief of Jick village in Phonthong district arrested Khambarn Kuakham and Phoun Koonlamit on Sept. 8, accusing them of “believing in Christianity, a foreign religion,” HRWLRF reported.

Both men were placed in criminal detention for five days and ordered to renounce their faith, the Lao Movement for Human Rights (LMHR) confirmed.

Officials warned Kuakham that he had violated the terms of his employment by having contact with Christians and converting to the Christian faith. He must renounce his faith in order to return to his teaching position, they said. If he refused, he would face a lengthy detention.

When challenged by local Christians, the head of Champasak province’s National Front for Reconstruction – a religious affairs body – claimed that according to a government decree issued in 2002 the men should have sought prior approval to convert. The Decree on Management and Protection of Religious Activities states that if there were no Christians in a village prior to the Communist takeover in 1975, potential converts in the village or town must seek permission to convert to Christianity.

Local Christians argued that since Kuakham attended worship services in another village with an existing Christian presence, he had not violated the decree.

They also pointed to Article 3 of the same decree, which states that “all Lao citizens are equal before the law in believing or not believing religions as provided by the Constitution and laws of the Lao People’s Democratic Republic.”

The official then said district authorities had “misunderstood” the situation, and that he would caution them to respect the believers’ freedom to worship.

Still, the men were released after five days with the understanding that if they continued to practice their faith, then they would be arrested and detained again. At press time, Kuakham was back in his teaching position and had no intention of renouncing his faith.

 

Christians Held in Stocks

In Boukham village, Savannakhet, three Christians remain in detention for their faith, HRWLRF reported yesterday. Officials have kept pastor Sompong Supatto, 32, Boot Chanthaleuxay, 18, and Khamvan Chanthaleuxay, 18, in handcuffs and foot stocks since their arrest on Aug. 3, causing considerable pain.

Released from the stocks only for toilet breaks, both Boot Chanthaleuxay and Khamvan Chanthaleuxay were suffering from loss of feeling and infection in their legs and feet due to lack of blood circulation.

Supatto, who had been nursing a sick family member before he was detained, learned last week that the family member had died. Despite hardships caused to the family, both Supatto and his wife are adamant that they will not forsake Christianity.

Authorities have said they will release the men only if they renounce their faith.

 

Livestock Seized

Several sources have confirmed that authorities are still targeting Tah Oih tribal Christians in Saravan province.

On Sept. 8, provincial and district authorities held a meeting in Katin village, claiming the Lao central government had ordered them to do so in response to international inquiries about religious freedom abuses in the village. Officials talked to leaders and residents about the 2002 decree and asked all parties to respect the religious laws of the nation, HRWLRF reported on Tuesday (Sept. 16).

They also cautioned Christians that their right to faith would stand only if they cooperated with village activities and if they were not bribed or paid to believe in Christianity.

On Friday (Sept. 12), however, village authorities seized a buffalo belonging to a Christian villager identified only as Bounchu and informed him that the animal would only be returned if he renounced his faith. The buffalo, worth about US$350 and vital for agricultural activity, was a prized family asset.

When Bounchu refused, officials on Saturday (Sept. 13) slaughtered the buffalo in the village square and distributed the meat to all non-Christian families in the village. They also warned all Christian residents that they would continue to take possession of their livestock until they renounced their faith.

Residents of Katin village had earlier killed a Christian villager on July 21. Officials arrested a total of 80 Christians on July 25 and detained them in a local school compound, denying them food for three days in an attempt to force the adults to sign documents renouncing their faith. (See Compass Direct News, “Authorities Arrest 90 Christians in Three Lao Provinces,” Aug. 8.)

 

More Intervention

Several aspects of the 2002 decree need to be addressed, a spokesman from HRWLRF told Compass today.

“From this and other incidents of persecution in Saravan and Savannakhet provinces, it appears that district and local authorities have been misinterpreting the decree, either intentionally or in ignorance,” he said.

International advocacy efforts were helpful in addressing these issues, he added. For example in Champasak, there was some evidence that provincial officials were embarrassed by negative publicity generated over the arrest of Kuakham and Koonlamit.

The LMHR issued a press release on Sept. 10 pointing to an upsurge in arrests and religious freedom abuses in Laos and calling for intervention from international governments and Non-Governmental Organizations.

Report from Compass Direct News