Lobbying for human rights, in a universalist spirit that holds all countries to the same standards and avoids singling out any particular group or country for attention, is not something that comes naturally to the Trump administration. Civil-liberty advocates were disappointed back in March, when Rex Tillerson, the secretary of state, failed to turn up in person to present his department’s annual survey of human rights all over the world. But they were pleased to observe that he did make a personal appearance this week to deliver another encyclopedic document: an annual survey of freedom of religion and belief, taking in more than 190 countries and territories.

Mr Tillerson’s strongest words were reserved not for any recognised government but for an ultra-militant movement, the so-called Islamic State (IS). Both in the report he unveiled and his own remarks, he stated that it was “clearly responsible for genocide against Yazidis, Christians and Shia Muslims in areas it controlled”. The terrorist faction was also deemed responsible for “crimes against humanity and ethnic cleansing” (that is, misdeeds which do not fit the term “genocide”) against fellow Sunni Muslims, Kurds and other groups.

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A new report from the National Crime Agency says modern slavery is now “prevalent” across the UK, affecting “every large town and city in the country”. The more they look, the more they find according to William Kerr, NCA Director of Vulnerabilities. He says “we need those communities to be our eyes and ears”. People in the UK may be shocked to hear that this crime is so widespread, but for those working to raise awareness of modern slavery, today’s revelations from the National Crime Agency are not surprising.

For years, the numbers of potential victims found have climbed, in 2016 hitting 3805. They came from 108 different countries, including the UK, and were exploited in all sorts of ways; from car washes, to fruit farms, to brothels.

We need communities that have their eyes open, who are aware enough of their surroundings that they can say when something doesn’t look right. When the man cleaning their car has no safety equipment, and looks underfed and tired. When their neighbours live-in nanny never seems to leave the house, and is too frightened to talk to them. When the holiday let at the end of the road is being visited by different men all through the day and night.

The Church of England, with a presence in every parish, is uniquely placed to be those eyes and ears, and to spread this message further.

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On Saturday morning, I stood outside our synagogue with the armed security guard we hired after the police department refused to provide us with an officer during morning services. (Even the police department’s limited promise of an observer near our building was not kept — and note, we did not ask for protection of our property, only our people as they worshipped).

Forty congregants were inside. Here’s what I witnessed during that time.

For half an hour, three men dressed in fatigues and armed with semi-automatic rifles stood across the street from the temple. Had they tried to enter, I don’t know what I could have done to stop them, but I couldn’t take my eyes off them, either. Perhaps the presence of our armed guard deterred them. Perhaps their presence was just a coincidence, and I’m paranoid. I don’t know.

Several times, parades of Nazis passed our building, shouting, “There’s the synagogue!” followed by chants of “Seig Heil” and other anti-Semitic language. Some carried flags with swastikas and other Nazi symbols.

A guy in a white polo shirt walked by the synagogue a few times, arousing suspicion. Was he casing the building, or trying to build up courage to commit a crime? We didn’t know. Later, I noticed that the man accused in the automobile terror attack wore the same polo shirt as the man who kept walking by our synagogue; apparently it’s the uniform of a white supremacist group. Even now, that gives me a chill.

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The horrific events today in Charlottesville, VA, call us to pray and intercede for our communities that are in deep conflict. Psalm 145 reminds us of the hope we have as we pray: “The Lord is near to all who call on him, to all who call on him in truth. He fulfills the desire of those who fear him; he also hears their cry and saves them.” Please join in praying for the community of Charlottesville and for all communities in our nation that face conflict, that the Lord may deliver us from bigotry and violence, and bring healing and salvation to all people in our nation.

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Bishop John Guernsey issues a Call to Prayer for Charlottesville. #Anglican #prayforCharlottesville #Charlottesville pic.twitter.com/pdroNn9PMy

— Mid-Atlantic Diocese (@AnglicanDOMA) August 12, 2017

.@ScottPelley interviews an American guilty of supporting ISIS https://t.co/MsAy1nAvyk pic.twitter.com/OIiHQUPV0s

— 60 Minutes (@60Minutes) October 31, 2016

Abdirizak Warsame learned the theology of murder in Minneapolis, Minnesota…

Scott Pelley: YouTube became more real to you than your neighborhood in Minnesota?

Abdirizak Warsame: Yes.

Scott Pelley: How could that be?

Abdirizak Warsame: It kind of takes control of you. And you think you’re doing something for a greater cause. And you think you’re doing it for good.

Scott Pelley: And what was that?

Abdirizak Warsame: Most of the videos would talk about how if you would engage in jihad you would be doing your family a favor. And that you would be saving their lives from eternal hell fire.

Scott Pelley:That if you died as a martyr you would not only go to paradise your whole family would go with you?

Abdirizak Warsame: Whole family would go to paradise.

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MCEVERS: Just describe this what you call rich aesthetic culture that these jihadis have. Besides the weeping during prayer, what else are we talking about here?

HEGGHAMMER: Yeah, so it’s basically a very sensitive aesthetic universe we’re dealing with, with poetry, singing, art, graphic art, visual art and a whole lot of religious rituals – a lot of things that seem to have no purpose, no kind of military function. And this is what got me interested in this to begin with. It was that you had these hunted men – because terrorists are hunted men. They’re short on time and resources. And you should expect them to spend all their time on useful things like building bombs or writing propaganda or raising funds. But here they are doing all these seemingly useless things. And that I thought was really, really fascinating.

MCEVERS: I mean, I think one reason this might be surprising to people is we think of jihadis as people who forbid culture, right? No pictures. No music. No – I mean, music in the sense that we understand it, right?

HEGGHAMMER: That is right. And there are some kind of boundaries to the creative expression here. For example, they don’t use instruments in their music because instruments are believed to have the potential of arousing sexual desires. So they stay clear of instruments. But they use a cappella voices very creatively so it really sounds like music with instruments.

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Victims of abuse by clergy have criticised the Church of England’s close relationship with the insurer advising it on compensation claims.
They said the Church had cut contact and emotional support from them on the advice of Ecclesiastical – which has a senior clergy member on its board.
An independent reviewer said in one victim’s case “financial interests were allowed to impact practice”.
The Church said it aimed to separate pastoral care from insurance issues.’

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The head of the Anglican Church in Australia says he hopes the general synod in September will apologise to victims of domestic violence, and for any failure from the Church.

On The Drum, Anglican Primate of Australia Archbishop Philip Freier read out an unequivocal apology written by an Aboriginal priest, Father Daryl McCullough, who heads a parish in western New South Wales.

“I want to finish this by simply saying sorry. As a priest in the Church of God I’m truly and deeply sorry if you or anyone you love has been the victim of abuse and found the Church complicit in making that abuse worse,” Father McCullough wrote on his blog.

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Dominique Lebrun, the archbishop of Rouen, France, was attending the Catholic Church’s World Youth Day in Poland last July when the news came. One of his priests, 85-year-old Father Jacques Hamel, had been murdered by Islamic State-inspired terrorists while celebrating morning mass on July 26.

Archbishop Lebrun soon received an urgent request from François Hollande, then the French president. Fearful of civil unrest between the nation’s Christians and Muslims, Mr. Hollande requested the archbishop speak with him before making any public statements. “What will you say?” the president asked the archbishop. “I am going to pray and ask God to help me love my enemies,” he replied.

A few months later, Mr. Hollande admitted the prelate had stunned him: He actually seemed to believe what he was saying, and his tone of forgiveness and reconciliation was crucial after the attack. The following week Muslims throughout the country were encouraged by Islamic leaders to attend Mass as a show of solidarity with their Catholic neighbors.

The killing moved millions of people, including Pope Francis. In September the pope described Hamel as a martyr. He urged Catholics to ask for the intercession of the late priest so that he “gives us the courage to say the truth: to kill in the name of God is satanic….”

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The Martyrdom of Jacques Hamel; Aftr the murder, his archbp askd God for help loving his enemies. It worked https://t.co/UeyezFGDOt #France

— Kendall Harmon (@KendallHarmon6) July 21, 2017

Though these films neatly complement each other, they are being received rather differently. “The Venerable W.” was shown with pomp at Cannes, while “Sittwe” was banned from the Human Rights Human Dignity International Film Festival in Yangon. This year’s edition was dedicated to Miss Suu Kyi, Myanmar’s de facto leader, with censors deeming the movie “religiously and culturally inappropriate”. Phil Robertson, the deputy director of Human Rights Watch’s Asia division, brands the decision as “ludicrous”. The ban, he explains, reveals the government’s authorities persistent bias against the Rohingya and the reluctance to present them as victims in any capacity. “The Rohingya have been put in a separate, untouchable category by the government, and any real discussion of their situation gets tarred with the same brush.”

“Sittwe” found an audience in Thailand instead. For Lia Sciortino Sumaryono, the director of Southeast Asia Junction, a non-profit organisation which hosted the screenings in Bangkok, the issue is relevant to the whole region. “Extremists movements are increasingly regionalised,” she says, pointing at the several contacts between extremist Buddhist networks in Myanmar, Sri Lanka and Thailand, and those of Islamist groups in the Philippines and Malaysia.

“The Venerable W.” and “Sittwe” offer some insight into a social and religious quagmire. Were the country open to talking meaningfully about relations between Buddhists and Muslims, the films could form part of the discussion. As it is not, acts of violence are likely to continue.

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THOSE of us who once bore the responsibilities that now rest on the shoulders of our successors will be praying for them as they struggle with the issues raised by the in­­dependent review of the Peter Ball case, chaired by Dame Moira Gibb….

They have not only to respond to the individuals who rightly expect that there will be an outpouring of compassion, repentance, and care. Their responsibilities are made the graver because this report illumin­ates a culture: one in which we, their predecessors, were in our time com­plicit, and for which, therefore, we remain accountable. Our prayers for all who bear these responsib­ilities now need to be characterised by self-examination, and, in particu­lar, examination of the part that we played in forming the communal life of the Church.

Survivors do not really trust that the Church of England is capable of the depth of change that is needed, and they ask that we entrust safe­guarding issues to some external body — a request as understandable as it is shocking. Has the Church really come to a point where it has to rely on the wisdom of others to make it a safe place for its vulner­able and its children? It seems so.

It seems that we — not just the individuals who are named, but all who have ever played a part in the formation of this Church’s culture — have to ask ourselves how this culture of abuse and cover-up ever came to be. Those who are the victims and survivors of it imagine, plausibly enough, that we must have sensed the culture within which we were operating, and which we chal­lenged too little, if at all. What they are rightly asking is how we failed to name that culture and give to the remedying of it our fullest energy of heart and mind.

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More than 100 Iraqi Christians in Michigan are fighting deportation after being arrested in an immigration crackdown ordered by the Trump administration.

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Egyptian Coptic Orthodox Christians have been told by church leaders to cancel all events and activities outside churches in July because of a security threat, church and security sources said on Thursday.

The warning followed an attack in May by Islamic State on Copts traveling to a monastery in central Egypt that killed 29 people. A month earlier, 44 people were killed in bomb attacks at a cathedral and another church on Palm Sunday.

Sources said the warning was given to individual church leaders by a representative of the Coptic Orthodox Pope. Copts on trips or youth camps had been told to cut short their activities and return home early.

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Hundreds of thousands of pounds in small donations from within the UK are the main source of income for some Islamist extremist organisations, according to a secret government report.

Extremists are also posing as charities to solicit donations from unwitting British Muslims who give because of the emphasis their faith puts on charity.

The report found that “significant” amounts of money were being channelled from overseas to a few groups and that overseas support has helped to fund preachers with deeply conservative views of Islam who operate in Islamic institutions in the UK.

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Surrounded by eloquent words and somber images, Rayna Kneuper Hall of Mount Pleasant moves among the exhibits at Charleston International Airport set up in memory to the nine victims of the Emanuel AME Church shooting.

“It’s a beautiful tribute to the people and their families,” the part-time hospice worker said recently while showing the site to her friend’s 3-year-son, Edward Austin. “It’s so moving.”

She added, “It helps me remember the forgiveness and grace that the families showed as a natural reaction after the tragedy. … It made me so honored to be a Charlestonian.”

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Take the time to watch and listen to it all.

Back in the 1980s and early 1990s, when Dante Barksdale was playing the game in Baltimore—dealing drugs, toting guns, making some money—there was a process to killing people. “You couldn’t shoot someone without asking permission from a certain somebody,” muses the former gangster, on a tour of the abandoned row-houses and broken roads of West Baltimore, the most dangerous streets in America. “It’s become like, “I’m going to kill whoever’s got a fucking problem with it.”

Mr Barksdale, who spent almost a decade in prison for selling drugs, speaks with authority. His uncle, Nathan “Bodie” Barksdale, was a big shot in the more hierarchical Baltimore gangland he recalls. Avon Barksdale, a fictional villain in “The Wire”, a TV crime drama set in Baltimore, was partly inspired by him. The younger Mr Barksdale was himself fleetingly portrayed in it. (“‘The Wire’ was a bunch of bullshit,” he sniffs. “I got shot in the fourth episode and I didn’t get paid.”) Now employed by the Baltimore health department, in a team of gangsters-turned-social workers known as Safe Streets, he uses his street smarts to try to pre-empt murders by mediating among the local hoodlums. This also gives him a rare vantage onto the city’s latest upwelling of violence, which is concentrated in poor, overwhelmingly black West Baltimore—and is horrific.

Hours after Mr Barksdale conducted his tour of some of Baltimore’s most troubled streets on June 12th, they witnessed another six murders. That raised the number of killings in the city to 159, the highest recorded so early in the year at least since 1990, even though the city’s population was much bigger then than it is now. If weighted to reflect the fact that the murder rate always climbs in the hot, fractious summer months, this suggests Baltimore may see more than 400 murders this year. That would smash the existing record of 344 killings, which was set in 2015, fuelled by violent rioting over the death in police custody of a drug peddler called Freddie Gray.

This is catastrophic. A 50-minute drive from Washington, DC, black men aged 15 to 29 are as likely to die violently as American soldiers were in Iraq at the height of its Baathist insurgency.

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After news of Bishop Ball’s arrest broke, Lambeth Palace received seven independent accusations about his earlier behaviour. Two were seen by Archbishop Carey, who replied to them personally. Only one of the seven, though, was passed to the police, and that the least damning. Lord Carey’s message to the diocese after Bishop Ball was arrested urged prayers for the bishop and said nothing about victims. After Bishop Ball had retired on spurious grounds of ill health and accepted a caution – though remaining in denial about his crimes – Lord Carey worked to have him rehabilitated. True, he did so with less ingenuity than Peter Ball’s identical twin Michael, himself a bishop, who has admitted allowing his twin to deputise for him at “one or two events”, even after his disgrace.

Lord Carey nevertheless gave Peter Ball £12,000 from church funds, leading to loud complaints from the brothers, who had wanted £20,000. He deliberately kept Peter Ball’s name off the Lambeth blacklist of unemployable clergy; he had the disgraced bishop to stay at Lambeth Palace twice; he attempted to find him work in South Africa (writing to Desmond Tutu for this scheme) and in prisons; he wrote to an American parish that “Peter was possibly the victim of a plot but that, of course, cannot be proved”. Lord Carey’s only objection to a full rehabilitation of Bishop Ball as a retired bishop was that it might provoke unfavourable publicity.
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This was disgraceful, and the result has been a deserved disgrace. But it was part of a culture of privilege, power and make-believe that corrupted more than one bishop. Lord Carey’s successor, Rowan Williams did nothing to help Bishop Ball but very little and very slowly to hinder him either.

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Both the Archbishop of Canterbury’s predecessors have issued personal apologies, and the Archbishop has asked Lord Carey to consider his position as an honorary assistant bishop in the diocese of Oxford, after the publication of an independent report on the Peter Ball case and the Church’s part in it.

Lord Carey has been strongly criticised in the report of the review group, chaired by Dame Moira Gibb, which was published on Thursday, almost two years after the review was announced by Archbishop Welby (News, 7 October 2015).

The 81-page report, Abuse of Faith, sets out in detail the events and circumstances leading up to, surrounding, and following the arrest and imprisonment of Ball, who received a three-year sentence in October 2015, having admitted to a series of indecent assaults and the abuse of 18 young men aged 17-25. One of his victims took his own life. Ball, who is 85, was released in February after serving 16 months of his sentence.

The report criticises the conduct of several senior Church of England figures — in particular, Lord Carey, who, it says, failed to respond to repeated expressions of concern and allegations against Bishop Ball — most notably those of the late Neil Todd, who was repeatedly abused by the bishop during the 1980s and ’90s.

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Rememering the 2 yr anniversary of the #charleston9 #motheremmanuel #religion #violence #southcarolina #history pic.twitter.com/EvF7lm96bh

— Kendall Harmon (@KendallHarmon6) June 17, 2017

Drums beat, a trumpet bellows and voices rise up in jubilant greeting of the morning, Pentecost Sunday. It’s a joyful day in the Christian church. Yet, here at Emanuel AME, sorrow still clings to the atmosphere, even two years later.

Memories of the nine who died here linger everywhere. They rest in worn spots on the pews. They float from the choir loft and resound from the pulpit. Downstairs in the fellowship hall, where blood flowed that night, bullet holes remain in the walls and tiles.

The date — June 17, 2015 — doesn’t feel very far away.

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Germany’s Family and Youth Minister Katarina Barley on Wednesday called for her country to strengthen its efforts to prevent all forms of extremism, calling for a federal law on the prevention of extremism to stabilize projects and initiatives against, for example, right-wing extremism.

Although there is now more money available for prevention, “we aren’t yet on target,” Barley said on Wednesday. Announcing the findings of a report into extremism prevention, Barley said at a press conference in Berlin that in fighting Islamist extremism, “we must not wait until young people have become radicalized.”

“Security and prevention must go hand in hand,” she added.

According to Barley, prevention work must begin where the threat is particularly high, for example in the school yard, on the Internet, and also in the prisons.

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ARRAF: Samuel was 20, and Beshoy was 22. They’re considered martyrs now. That’s because they were among 20 young Egyptian workers beheaded by ISIS in Libya two years ago. To commemorate their deaths, President Abdel-Fattah el-Sissi gave permission for a huge new church on the road to al-Our. Building churches is so controversial here, it took an ISIS attack to get permission to build one.

The village is 70 percent Muslim. Some of the villagers protested and threw stones when construction started on the church. Churches are a sensitive subject throughout Egypt, even though about 10 percent of the population is Christian. It’s hard to get permits to build them. In Minya, a poor province which has the biggest concentration of Christians, even talk of a church can be dangerous.

EBRAHIM FAHMY: (Through interpreter) They burned my house. They burned the house my brother was building and the houses of five other brothers. They thought we were going to open a church.

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Christians were harassed by governments or social groups in a total of 128 countries in 2015 – more countries than any other religious group, according to the report. But there also were 2.3 billion Christians in 2015, more than any other religious group. Large populations of Christians are present in all but a few parts of the world: Roughly two-thirds of the world’s countries, for example, have Christian majorities

By contrast, smaller religious groups may not have been harassed in as many countries simply because they are not present in as many countries. For instance, because of their dense concentration in a small number of countries, 99% of Jews and Hindus lived in nations where members of their groups were harassed. And despite being one of the most geographically dispersed religious groups, 97% of Muslims lived in countries where harassment of Muslims occurred in 2015. (By comparison, 78% of Christians lived in places where Christians were harassed.)

Due in part to the large number of Christian-majority countries, Christians were actually harassed mostly in Christian-majority countries.

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At a shelter in Cambodia, 16-year-old girl points to the scar where she tried to slit her wrist with a broken plate.

Two years before, she left her province when offered a job as a cleaning lady in South Korea. Instead, she was sold into marriage in Beijing, where her new husband kept her locked up and demanded she give him a child.

“It was like hell,” she tells CT through a translator. “I just wanted to die.”

When she got pregnant soon after, the teen bride escaped at her first doctor’s appointment and contacted her friends 2,000 miles away, who called a hotline to arrange her rescue and repatriation. She and her 11-month-old daughter live in a home operated by Agape International Missions (AIM), among dorm-style bunk beds with about 50 other girls.

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It is important to counter extremist ideas including those that are fascist, Stalinist or racist but we all know that Prevent’s real job is to tackle Islamist radicalism. Ideologies should not be banned or outlawed but they should be countered effectively, especially when they lead to criminality or terrorism.

The main terrorism that we face today is related to Islam. And the problem behind Islamist terrorism is the difficulty of certain forms of Islam in compromising with modernity, and the failure of many Muslims to come to terms with being a minority in a world that largely regards religious belief and piety as a purely private matter.

But many Muslim leaders seem surprised when questions about terrorism are put to them. These terrorists are killers and Islam bans killing therefore, they reason, the terrorists cannot be Muslims. But that is to duck the problem.

If Muslims do not tackle the issue of how terrorism arises out of the Muslim community and is fed by certain crucial theological ideas, then the ideology will never be effectively challenged. There is a sort of collective brushing under the carpet in the Muslim community that is deeply unhelpful to all of us.

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ISIS is very clear in its propaganda that this was an attack on a group of “Crusaders.” In fact, it was an attack on innocence, pleasure and ordinary happiness. It aimed to transform a group of gathered young people into scattered, anxious and dismembered individuals. It was intended as an epiphany of death and fear.

It is important to also understand that this was an attack on young people way beyond Manchester itself – it ripples through the cities of the North. Many of those attending the concert were pupils or students from surrounding Northern cities, Liverpool, Harrogate, Bolton, Leeds, Newcastle and Durham, and from as far away as the Hebrides. This was a particularly pernicious act among a generation of young people for whom mental health problems appear to be on the rise and where the search for places of rest, solidarity and communal pleasure are yearned for and seem oddly hard to find. To strike at the heart of these youthful desires is cruel, indeed evil – for it strikes at the heart of our desire for the good in its ordinary, mundane forms.

Given that in the aftermath of such a horrific event the focus of care and support is rightly with those who have been injured, bereaved and distressed, it can be politically unpopular to rush too quickly to address the fears and concerns of the community with whom the bomber will – fairly or unfairly – be identified. Nonetheless, I know from my work in the North East that the backlash and reprisals are often experienced disproportionately by younger, headscarf wearing Muslim women, and tend to be perpetrated by older men.

When the bombing took place in Manchester in 1996, the Leader and Deputy Leader of the City Council acted swiftly to make clear that they would not tolerate reprisals – something the Manchester Irish community were understandably fearful about. Today, that fear will be felt by another community and a generation later leaders and members of the public in Manchester need to find creative and kind ways to echo the public and private solidarity that the city’s leaders showed.

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The Mancunian Way: Manchester shows how to live together in an age of terror
| @AnnaRowlands1 https://t.co/4PwrCTf45D #Manchester pic.twitter.com/m1F0zYv2Nn

— ABC Religion&Ethics (@ABCReligion) May 31, 2017

Coptic Christians have said that they “take pride” in dying for their faith following the latest slaughterat the hands of Islamic State terrorists.

“We take pride to die while holding on to our faith,” Bishop Makarios, the top Coptic Orthodox cleric in Minya, said over the weekend, according to CBC News.

Reports have emerged revealing that IS gunmen forced Christians on their way to a monastery off a bus on Friday, where they asked them to denounce their faith and convert to Islam. The Copts, including children, refused, which led to the massacre of 29 believers, one of the chaplains comforting survivors revealed.

Thousands of Copts have been mourning the slain in the bus shooting, expressing their grief and rage at funerals for the victims.

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“At this rate Copts will be extinct in 100 years. They will die, leave, convert or get killed,” a friend wrote on Facebook as news broke of the latest bloody attack on Egypt’s Coptic Christians. Less than two months ago, while attending church in Cairo on Palm Sunday, my friend told me she’d mused to herself that it was a blessing her daughter wasn’t with her: If there was a bombing, at least her child would survive. Forty-five Copts were murdered that day by the Islamic State in churches in Alexandria and Tanta. Such are the thoughts of Coptic parents in Egypt these days.

The terrorists chose today’s target well. The Monastery of St. Samuel the Confessor, which I visited a decade ago, is very hard to reach. One hundred and ten miles on the Cairo Luxor desert road, you make a right-hand turn and for the next 17 miles drive on an unpaved road. The single lane forces cars to drive slowly, and, as the only route leading to the monastery, the victims were guaranteed to be Copts. Friday is a day off in Egypt, and church groups regularly take trips there. Outside of a few policemen stationed out front, there is little security presence.

The terrorists waited on the road like game hunters. Coming their way were three buses, one with Sunday school children. Only three of them survived. Their victims were asked to recite the Islamic declaration of faith before being shot.

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My latest article "Coptic Christians: Islamic State’s ‘Favorite Prey’" https://t.co/UK35H97boN

— Samuel Tadros (@Samueltadros) May 26, 2017