KIM LAWTON, correspondent: In New York’s mid-Hudson Valley, Aziz Ahsan, his wife, and three kids are looking at some old photos. These family times are becoming increasingly rare now that the two oldest children are in college. Ahsan says he values these moments more than ever.

AZIZ AHSAN: 9/11 for me was an event that made my relationship with my family stronger, because now that every time I look at my family I am thankful that I am alive. I can touch them, I can feel them, and so it has created a stronger bond.

LAWTON: Ahsan, who is Muslim, was at the World Trade Center on 9/11. He went to the post office there to buy a special new Islamic-themed stamp. Just after he left the plane hit, and he was struck by pieces of the crumbling tower. Hours later, Ahsan was able to make his way home covered in debris, with serious eye injuries.

SHAHZAD AHSAN: I remember walking over to him and wanting to hug him, and he said, “No, don’t. Wait. Don’t get all this stuff on you.” But I just hugged him anyway because I just had to.

LAWTON: Ahsan put his debris-covered clothes in a bag. He says he hasn’t opened it again since he showed them to me nine years ago. He keeps the bag in his garage and hopes to donate the clothes to a 9/11 museum. Shahzad was 13 when the attacks occurred. He told me he felt a backlash from people who blamed all Muslims.

SHAHZAD AHSAN (file interview): I couldn’t understand why people would hate Muslims when they were the victims of the attack as well.

LAWTON: Ahsan decided he and his family should reach out to their community and show a different view of Islam. He got involved in local causes, was appointed to the zoning board of appeals, and successfully ran for president of the school board.

AZIZ AHSAN: When people like myself and others who stood up and made Muslim a household name or became part of the news stories on a regular basis, it made it that much easier for people to realize that Muslims are in our community.

LAWTON: He and his family created and now sell a Muslim identity symbol. It can be placed in a window or on a desk and in its large form, a public park.

AZIZ AHSAN: I just want to make people aware that we are proud to be Americans, and we’re proud to be Muslims.

LAWTON: The Ahsans also got involved with interfaith projects. Shahzad and several Muslim friends worked with Jewish teens on a “Salaam-Shalom” video project to create awareness about anti-religious bigotry and bullying.

SHAHZAD AHSAN: When I was younger my father was really big on trying to get me to understand that this is important. Even what seems like small events are important, because you might be the first Muslim friend someone’s ever had.

LAWTON: Shahzad is now studying political science at the University of Chicago and hopes to find positive ways of portraying American Muslims. His father says that’s the lesson they all learned from 9/11.

AZIZ AHSAN: Those opportunities became much more available after 9/11, and for people like me who participated, got involved, reached out, the community reached back, and it’s important for the rest of the Muslim American community to get more involved. Don’t be shy. Don’t be afraid.

LAWTON: In western Pennsylvania, the small town of Shanksville looks much the same as it did ten years ago before passenger resistance brought down hijacked Flight 93. But this town was indelibly altered on that day.

REV. ROBERT WAY (St. John Lutheran Church, Clearfield, Penn.): The spiritual lesson I think that we probably learned, really, was that we are one, that as a people we are one, that Shanksville people are not different than New York people, aren’t different than Washington, D.C. people, that we’re all the same people.

LAWTON: Lutheran pastor Robert Way had arrived in Shanksville just days before 9/11. It was his first church assignment.

WAY (file interview): I honestly do not believe that the people of this area would have welcomed me as openly as they have already had it not been for the flight. I think it has really framed what my ministry has been but also has opened not only myself to them, but their lives to me.

LAWTON: He says the crash continues to have a spiritual impact for him.

WAY: Probably emboldened more in my spirit, just to understand that evil is a part of our world. Evil can touch even those of us who are in rural western Pennsylvania.

LAWTON: Ten years after 9/11, Way has just arrived at a new assignment at St. John Lutheran Church in Clearfield, about 70 miles away. But he remains heavily involved in Shanksville. He’s an ambassador for the Flight 93 National Memorial and volunteers at the park every week, retelling the story of what happened there, both the tragedy and the heroism.

WAY: I believe the site really is a site of social engagement and calling people into that engagement once again. We have often used the term that the people aboard the plane really stepped up to the plate, and now it’s our turn to step up to the plate, and the people of Shanksville have done that.

LAWTON: At the site of Ground Zero in New York, Greek Orthodox parishioners are frustrated that plans to rebuild St. Nicholas Church have been locked in stalemate.

JIM KOKOTAS (American Hellenic Educational Progressive Association): They were here before the twin towers, were here before the stock exchange was here, and they deserve the right to be rebuilt. The people need a place to worship.

LAWTON: St. Nicholas Greek Orthodox Church was the only house of worship destroyed on 9/11. When the towers fell, the tiny church never stood a chance.

JOHN PITSIKALIS (St. Nicholas Greek Orthodox Paris) (file interview): The debris from the south tower literally pancaked our church. You know, it was an unbelievable amount of debris on it.

LAWTON: Only a few remnants were dug out of the rubble: two torn icons, a charred Bible, and some liturgical items, including a twisted candelabra. Most congregation members began worshiping at another Greek Orthodox church in Brooklyn while the church made plans to rebuild. But all rebuilding at Ground Zero is being overseen by the Port Authority of New York and New Jersey. Greek Orthodox officials and the Port Authority had a preliminary agreement to rebuild the church at a different location nearby, but negotiations broke down. The church accused the Port Authority of reneging, and the Port Authority accused the church of making too many demands. The Greek Orthodox Archdiocese filed a federal lawsuit earlier this year, and because of it neither church officials nor the Port Authority are commenting. Meanwhile, Orthodox parishioners are trying to ramp up pressure for a resolution. They say a rebuilt St. Nicholas would provide spiritual support for people of all faiths.

KOKOTAS: This is now a sacred ground, and whatever your denomination is you have to respect the fact that many lives were lost. So the role of the church and that relationship with God and oneself plays an even more important role for the people that are going to be coming here, and St. Nicholas could fill that role for these people.

LAWTON: At Congregation Mount Sinai in Brooklyn Heights, Rabbi Joseph Potasnik says the lingering spiritual impact of 9/11 is profound. He was and still is a chaplain for the New York Fire Department and says he’s been especially inspired by the families of the 343 fire fighters who died on 9/11.

RABBI JOSEPH POTASNIK (Congregation Mount Sinai, Brooklyn Heights, NY): So this is a special reminder of many, many special people who are in our midst and who were in our midst.

LAWTON: Potasnik has experienced 9/11’s aftermath on several fronts: as an FDNY chaplain, executive vice-president of the New York Board of Rabbis, and spiritual leader of a synagogue just across the river from Ground Zero. The twin towers loomed large for his congregation, such as during High Holiday services, when they would walk down to the water for the traditional Tashlikh ritual. Eight years ago, Potasnik told us his people had been deeply scarred.

POTASNIK (file interview): You can’t often heal a scar, but you can cover it, and what we try to do, at least in the spiritual world, is teach people how to cover some of those scars so they can continue to live, and life still has meaning and purpose.

LAWTON: I asked him if some healing has now occurred.

POTASNIK: The healing has taken place because we’re inspired by those who have lost so much and yet love so much and want to live so much. I meet families all the time that have a hole in their hearts, and yet they continue to bring comfort to others. Have we healed? Yes. Healed with a hole. It’s never a complete healing, but at least there is that willingness to write a new chapter of life.

LAWTON: Postasnik has seen some new interreligious tensions, such as the controversy over plans to build an Islamic center near Ground Zero. But he says 9/11 has also opened the door for more interfaith cooperation.

POTASNIK: Those who destroyed those buildings, they wanted to separate us. They don’t want to see Muslims, Jews, and Christians and all the other groupings standing with one another. So the best message that we can convey to those that hate us is, “You will not prevent us from being one family.”

LAWTON: The 9/11 tenth anniversary, he says, is stirring up lots of memories and emotions. This photo was taken when Potasnik visited a makeshift shrine for his fellow fire department chaplain, Father Mychal Judge, who died with other first responders on 9/11.

POTASNIK: The day before 9/11 in the year 2001, I was together with Father Mychal Judge. We stood at a rededication of a fire house. He said in life you have to learn to hold on to memory, hold on to the moment, and hold on to one another. That’s what he said the day before he lost his life. Isn’t that what we’re doing on this anniversary? Isn’t this what we are doing every day?

LAWTON: And if we’re not, he says we should be.

I’m Kim Lawton reporting.

DEBORAH POTTER, guest host: During Ramadan, Muslims fast from sunrise to sunset and then break their fast with a meal called the iftar. At one mosque in the Washington, DC suburb of Falls Church, Virginia, several hundred people usually attend the nightly iftar, according to one of the imams, and this year they are welcoming even more, not all of whom are Muslim. The Dar Al-Hijrah mosque has announced a policy to allow in anyone who wants a meal. There are only two requirements: those who show up must be dressed appropriately and must be sober. Imam Johari Abdul-Malik is the outreach director at Dar Al-Hijrah. He says he can’t tell who comes to break the Ramadan fast and who comes simply because of hunger. For him, it doesn’t matter.

IMAM JOHARI ABDUL-MALIK (Director of Outreach, Dar al-Hijrah Islamic Center): The Prophet Muhammad said none of you are a believer if you go to bed with your stomach full and your neighbor’s hungry. So your belief, all this praying and all of your devotion is invalid if you can sleep at night knowing your neighbor is hungry. And in Ramadan this mosque feeds maybe 800 to 1,000 people every night, so I said, you know, if we are feeding that many people at night, will it matter if we feed an extra 100 people? One of the beautiful parts being in a very large and diverse mosque—I mean we speak over 37 different languages, have people come from every ethnic group. So when you look out across the community you see every complexion and style of dress and face, and so it is not possible to tell who is a Muslim and who is not a Muslim, and I have experienced it, and it is a good experience to know that you’re table is open, that your neighbor has gotten over the fear of you to join you to break bread. The Qur’an says that the food of the Muslim is lawful for the Jews and the Christians and that food of the Christians and the Jews are lawful to Muslims. This way we can all sit at the same table to break bread from the same God who has provided for all of us.

BOB ABERNETHY, anchor: Top Roman Catholic and Anglican leaders from around the world this week launched a new effort to support Christians in the Holy Land who are caught in the ongoing conflict between Israelis and Palestinians. They also called on politicians to jump-start the stalled Middle East peace process. The new campaign got underway at a high-level meeting in London. Kim Lawton was there.

KIM LAWTON, correspondent: Christian leaders from Europe, North America, and the Middle East gathered at the historic Lambeth Palace, residence of the Anglican Archbishop of Canterbury, Rowan Williams. The meeting was co-hosted by Williams and the Roman Catholic Archbishop of Westminster, Vincent Nichols.

ARCHBISHOP ROWAN WILLIAMS, Anglican Archbishop of Canterbury: We cannot wait for the politicians to sort it out before we as civil society, as active agents, as people of faith, get on with making the differences we can make.

LAWTON: A main focus was how to shore up the minority Christian community in Israel and the Palestinian territories. Because of emigration and low birth rates, Christians now make up less than two percent of the population there.

WILLIAMS: That’s the very specific and the very practical challenge: Have these people a future in their ancestral home? We hope and pray that they do.

ARCHBISHOP VINCENT NICHOLS, Catholic Bishops Conference of England and Wales: The Holy Land and the holy sites could become something like the Colosseum, you know, the remnants of something that is of great historical interest and maybe of cultural interest, but not lived in, not living and breathing centers of life and prayer.

LAWTON: The leaders discussed concrete ways to help the predominantly Palestinian Christian community, such as financial support, building more relationships between congregations, and increasing public policy advocacy. As part of that, the group specifically called for an end to security restrictions that prevent local people of faith from visiting their holy sites. Conference organizers denied criticism from some quarters that supporting Palestinian Christians makes one “anti-Israel.”

NICHOLS: What we want to be in being pro-Christian is also being pro-Israeli and pro-peace.

LAWTON: The group heard from a variety of voices, including Jews and Muslims. Participants all agreed that working for an end to the Israeli-Palestinian conflict would be the biggest help of all.

BISHOP GERALD KICANAS, Catholic Diocese of Tucson: Ultimately, what we need is a two-state solution where these two peoples can live together in peace, each in their own sovereign states, respecting the boundaries and respecting the rights of those states. But we’re not there yet.

LAWTON: The leaders said the conversation was valuable. But, as always, the big challenge will be turning talk into action.

I’m Kim Lawton at Lambeth Palace in London.

ABERNETHY: Kim will have a special report from the Holy Land next week.

LUCKY SEVERSON, correspondent: It has been described as a piece of heaven on earth, tucked in the foothills of the glacier topped Mission Mountains in northwestern Montana, a place where cows and farmers manicure the green grass. It is not a place you would expect to see a 24-foot-tall Buddhist statue of Yum Chenmo, the Great Mother of Wisdom and Compassion—certainly not in a land that has been sacred to Native Americans for centuries.

STEPHEN LOZAR: This is where we live. This is where we were born and where the bones of our ancestors reside, so this is our home.

SEVERSON: Steve Lozar is a council leader for the Salish Tribe. Julie Cajune heads the Center for American Indian Policy at the Salish Kootenai College.

JULIE CAJUNE: The land around us, you know, is part of our creation story. The geography, the place names go back to our creation stories when coyote and fox went through this area and got this place ready for human beings.

SEVERSON: One of those human beings turned out to be Tulku Sang-ngag Rinpoche, the highly respected Tibetan lama who says he saw this exact place in a dream when he was eight years old in Tibet.

TRANSLATOR FOR TULKU SANG-NGAG RINPOCHE: And he says when he came here to this very site – little bit that site also – he says there was such an overwhelming sense of déjà vu, and it was as if he had seen it before, as if he had really known this place, and he talked to his acquaintance about it, and of course they convinced him that he had never been here before. Then he realized that this was the exact visualization that he had of America when he was a child.

SEVERSON: So this is where Rinpoche supporters bought a 60-acre sheep ranch. It’s inside the confederated Salish-Kootenai-Ponderai Reservation. Because of a unusual hundred-year-old federal law, non-natives can acquire land within the reservation. Guided by his vision, the Rinpoche determined that this was where he should build a Garden of 1000 Buddhas to promote world peace.

Workers have been busy casting Buddhas for months, but it’s a slow process, and each Buddha must be perfect before it’s blessed.

TRANSLATOR FOR RINPOCHE: This is the spine of the statue which has been cast. All these are scrolls which contain sacred Tibetan power syllables or mantras all with healing prayer, all that goes right in the cast.

SEVERSON: Sitting in this old barn are hundreds of Buddhas waiting to make their grand entrance.

The site is still under construction, but when it’s completed it will resemble the shape of a dharma wheel, which symbolizes the basic teachings of Buddha. At the center of the eight spokes is the statue of the Great Mother packed inside with sacred texts. But before the Rinpoche did anything, he wanted to make sure the garden of Buddhas was acceptable to the tribes.

TRANSLATOR FOR RINPOCHE: And so he extended his hand to the tribal elders to come and bless the land.

SEVERSON: Dan Decker is the lead attorney for the Salish Tribe.

DAN DECKER: And they didn’t come to the reservation saying you have to think like we do, which has been our history. Our history has been that newcomers come in, want us to welcome them, and then immediately tell us how we need to think. That’s not the experience here. The experience is “share with us.”

LOZAR: I actually was so excited I yelled out in the tribal council meeting, I think it’s a spectacular opportunity for cross-cultural associations that are peace-based, that are based in the holiness of this land. I can’t think of better possibility for neighbors.

SEVERSON: It turns out that Tibetan Buddhists and Native Americans have quite a lot in common.

TRANSLATOR FOR RINPOCHE: He gets a sense that, you know, there are similarities in our experience as oppressed people. He understands that once these particular areas were numerous with the natives, and their numbers have dwindled so much so that now they’re in the minority—a similar situation we may be facing in Tibet also.

SEVERSON: In Tibet, the Rinpoche was revered as the sixth incarnation of one of the great Buddhist teachers. He was imprisoned for nine hard years, and he says he was tortured. His prominence did not sit well with the Chinese.

TRANSLATOR FOR RINPOCHE: That’s what got him into trouble, because he says, from the Chinese perspective, number one they look upon religion as poison, something that is totally undesirable, and so if you were a religious person it’s almost the same as if you were like a drug peddler or somebody wh’os peddling something really terrible.

CAJUNE: Another thing that we share with the Dali Lama and the Tibetan people is nonviolent resistance, and if you knew the history of our people, we have really been engaged in nonviolent resistance for hundreds of years. We’re still engaged in nonviolent resistance.

SEVERSON: They also discovered a shared belief, that all natural things—the earth, trees, animals—have spirits dwelling within them.

TRANSLATOR FOR RINPOCHE: In the Tibetan tradition, suppose you were embarking on a journey, and you saw an eagle overhead. You would celebrate, and you would look upon it as a good omen, that success is on the way, and he was amazed that the Native Indians have such a similar belief.

SEVERSON: Now they share another tradition, an annual peace festival at a time when peace seems almost unattainable. Originally the Rinpoche planned to put a statue of Buddha at the center of the wheel, but after the terrorist attacks of Sept. 11, he decided instead to build a statue of the Great Mother with guns and swords buried underneath, symbolizing the victory of peace over violence.

TRANSLATOR FOR RINPOCHE: He sensed that 9/11 may have planted a seed of conflict, enmity, hatred, and according to the scriptures, and according to his religious training, the Great Mother has that unique blessing to bring about peace, to reduce conflict.

SEVERSON: And so now they dine together and share a dream that the Buddha garden will one day contribute to peace.

CAJUNE: There’s that old saying that says never underestimate what a single act of integrity can accomplish, and I really believe that that is what Rinpoche has done here. Something very good is going to come from it.

SEVERSON: The Rinpoche says the Garden of 1000 Buddhas will be ready for visitors by 2014 and that the Dalai Lama has agreed to personally consecrate it.

For Religion and Ethics NewsWeekly, I’m Lucky Severson in Arlee, Montana.

Protesters outside gun store: What do we want? Sign the code. What do we want? Sign the code.

LUCKY SEVERSON, correspondent: This is a rare site these days—protesters outside a gun shop. It’s called Delia’s, and it’s in North Philadelphia. The organizers are religious leaders from many different faiths. There are also people of faith protesting the protesters, like Bill Grumbine.

BILL GRUMBINE: Well, I am not here to demonstrate against the gun store. I’m here to show support for the gun store, and I always have a Bible with me.

SEVERSON: Both sides say gun violence is a moral issue, and both rely on their religious views to support their opposing positions. Pastor David Tatgenhorst and Bishop Dwayne Royster say they’re not against guns or gun ownership but can no longer keep silent about gun violence.

PASTOR DAVID TATGENHORST (St. Luke United Methodist Church, Bryn Mawr, Penn.): Our coalition of pastors and rabbis and different religious leaders has just become so appalled that we’re so tired of burying young people and policemen. It’s just senseless what’s happening.

BISHOP DWAYNE ROYSTER (Living Water United Church of Christ, North Philadelphia): The numbers of handgun-related crimes and murders in the city of Philadelphia is larger than that of most industrialized countries.

SEVERSON: So these pastors who have preached against gun violence from the pulpit have joined an interfaith group called Heeding God’s Call in cities in Pennsylvania and Maryland, and they have taken their message to the streets. It’s aimed at gun store owners, and it asks them to sign a code of conduct designed to stop so-called “straw purchases.” That’s where a private citizen buys guns with the intent of reselling them on the street to someone who cannot legally purchase firearms.

ROYSTER: Whenever they sell a gun through a straw purchase, there’s potentially a body at the end of that gun.

SEVERSON: The same code of conduct was signed by Walmart, the largest seller of firearms in the country.

ROYSTER: What we’re asking the gun shop owners to do is to do something moral and ethical in terms of their behavior, by being responsible not just for making money for themselves, but to be responsible for the community in which they find themselves, to make sure that guns go to only those who legally have a right to own them and to be able to use them.

SEVERSON: Heeding God’s Call staged regular protests, sit-ins, and prayer vigils at this Philadelphia gun store called Colosimo’s. The interfaith ministers were responding to a Bureau of Alcohol, Tobacco and Firearms study showing that over 400 guns from Colosimo’s had been used in crimes. In fact, 12 interfaith ministers including Tatgenhorst were arrested for obstruction and conspiracy and spent a night in jail. Then they pleaded their case to the judge.

TATGENHORST: The judge listened to this, and she acquitted us. Our argument was that we were trying to prevent a greater harm by breaking a smaller law.

SEVERSON: A few months later, Colosimo’s lost its license to sell guns, a victory for Heeding God’s Call.

PASTOR RUSS TENHOFF (Safe Harbor Ministry, Baltimore): I already have the Glock. I already have the 1911.

SEVERSON: When the Baltimore chapter of Heeding God’s Call tried to close down Clyde’s Sports Shop after complaints of selling guns to straw purchasers, Pastor Russ Tenoff was there to defend the store. One of the owners, Bill Blamberg, says he won’t sign the code because it violates his customers’ privacy. But he knows some people get guns who shouldn’t.

BILL BLAMBERG (Clyde’s Sports Shop): And I’ve had this happen a couple times. A guy comes in, you know he’s got a police record. He can’t buy one, right? He looks at this gun. It’s $549. He says, “I’ll give you a thousand dollars if I can take it today.” Now I’m not saying some dealers don’t do that, but Clyde’s don’t do that.

SEVERSON: Pastor Tenhoff leads the Safe Harbor Ministry in a rough Baltimore neighborhood. He opposes Heeding God’s Call’s mission.

TENHOFF: If we could eliminate all guns I would be all for that. But the fact of the matter is until Jesus puts his feet on the Mount of Olives and then peace reigns over the whole planet, we’re going to have to protect ourselves and even protect the people around us, and if the criminals have guns, then we need to have them.

SEVERSON: One thing is certain: there is no shortage of guns in the US—as many as 300 million at the latest count. In some circles, owning a gun appears to be the patriotic thing to do. For those who predicted a rash of gun control laws after the Tucson shooting—barely a whisper. A few weeks after the shooting, the governor of Utah signed a bill proclaiming the first official state gun, and the University of Texas is about to become the second major school after the University of Utah to allow students to carry concealed weapons on campus. Clyde Wilcox is a professor of government at Georgetown University and author of several books on subjects like gun control and the Christian right.

PROFESSOR CLYDE WILCOX (Georgetown University): The interesting thing is we’ve come to the point where the debate is over whether you can carry a weapon in a bar, in a church, in a gymnasium, which were the places in the past where we thought maybe you don’t want to have a gun because fights can break out or people can become inflamed. So it’s really on the edge that we’re having this whole discussion now.

ROYSTER: Jesus ministered to the most marginalized, and he didn’t do it with a gun. He didn’t do it with violence. He did it with love.

TENHOFF: I have been a man who has turned the other cheek. You’re talking to a man who has been jumped by gangs and beat. You’re talking to a man who’s been in several knife fights. You’re talking to a man who has been shot at, and you’re talking to a man who has grown up in the drug-infested violence of this area, and I have turned the other cheek and I have taken beatings. But I’m not going to let my little boy suffer violence. I’m going to act. I’m not going to let my wife be raped. I’m going to act.

SEVERSON: A number of mainline churches have had longstanding positions in favor of some kind of gun control, but for the most part churches have been noticeably quiet. In fact, an increasing number of pastors are now speaking out in support of the Second Amendment, saying it was inspired by God.

WILCOX: I talk to a fair number of pastors who kind of take a fundamentalist reading of the Second Amendment the way they take a fundamentalist reading of the Bible.

SEVERSON: Pastor Tatgenhorst says he understands why more religious leaders haven’t been more outspoken about gun control.

TATGENHORST: It happens, and I know that I have had colleagues who are scared to talk about guns. They’re afraid that people in the pews will object to that.

WILCOX: Well, the mainline congregations are declining. Their populations are aging, and so the question is what issues do you want to take on that might possibly divide your congregation? Would you take a risk of losing 10 percent of your members in a declining church by taking the prophetic stand about gun control at a time when gun control laws are probably not going to be stiffened?

SEVERSON: Rick Hellberg is a member of Pastor Tatgenhorst’s church. He supports his pastor’s position against gun violence but, unlike the pastor, he sees the Second Amendment as sacred. His rationale is quite common among opponents of government-sponsored gun control.

RICK HELLBERG: If part of my right to hold a gun is to protect myself from the potential tyranny of a government or a standing army—if that’s the case, then I should probably be able to be armed almost as well as those standing armies are. The NRA [National Rifle Association] takes the position that if we give an inch Washington will take a mile.

SEVERSON: But this isn’t coming from Washington. It’s coming from faith leaders who are trying to do what they say Washington and state governments haven’t done—curb gun violence.

ROYSTER: We’re not trying to prevent their business. We’re not trying to prevent them from selling guns. We’re not trying to prevent people who have a legal right to possess guns from possessing them. We just want to make sure they don’t get into the hands of the wrong people.

SEVERSON: While religious voices against gun control are getting louder, so are those on the other side…

Protesters: Sign the code!

SEVERSON: …who think that something needs to be done to stop the killing.

For Religion & Ethics NewsWeekly I’m Lucky Severson in Philadelphia.

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