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    Ice can conduct enforcement actions in places of worship, US judge says

    A federal judge on Friday sided with the Trump administration in allowing immigration agents to conduct enforcement operations at houses of worship despite a lawsuit filed by religious groups over the new policy.Dabney Friedrich, a US district judge in Washington, refused to grant a preliminary injunction to the plaintiffs, more than two dozen Christian and Jewish groups representing millions of Americans.She found that only a handful of immigration enforcement actions had been conducted in or around churches or other houses of worship and that the evidence did not show “that places of worship are being singled out as special targets”.The groups argued the policy violated the right to practice their religion. Since Donald Trump retook the presidency in January, attendance has declined significantly, with some areas showing double-digit percentage drops, they said.The judge, though, found that the groups had not shown their drops were definitively linked to the church policy specifically, as opposed to broader increased actions by Immigration and Customs Enforcement (Ice) or other agencies.“That evidence suggests that congregants are staying home to avoid encountering ICE in their own neighborhoods, not because churches or synagogues are locations of elevated risk,” wrote Friedrich, who was appointed by the Republican president during his first term.That means that simply reversing the policy on houses of worship would not necessarily mean immigrants would return to church, she found.On 20 January, his first day back in office, Trump’s administration rescinded a Department of Homeland Security (DHS) policy limiting where migrant arrests could happen. Its new policy said field agents using “common sense” and “discretion” could conduct immigration enforcement operations at houses of worship without a supervisor’s approval.Plaintiffs’ attorneys claimed the new DHS directive departs from the government’s 30-year-old policy against staging immigration enforcement operations in “protected areas” or “sensitive locations”.The ruling comes as Trump’s immigration crackdown hits courtrooms around the country. On Thursday alone, another judge cleared the way for the administration to require people in the country illegally to register with the government even as the US supreme court ordered the administration to work to bring back a man mistakenly deported to prison in El Salvador.There have been at least two other lawsuits over that sensitive locations policy. One Maryland-based judge agreed to block immigration enforcement operations for some religious faiths, including Quakers.A judge in Colorado, though, sided with the administration in another lawsuit over the reversal of the part of the policy that had limited immigration arrests at schools. More

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    ‘False teacher’: Trump’s pick to head the ‘White House faith office’ roils some fellow Christians

    On the campaign trail, Donald Trump repeatedly promised to “protect religious liberty”, and two weeks after his inauguration he acted: creating a “White House faith office”, which will be led by Paula White, a millionaire televangelist known to speak in tongues who called the Black Lives Matter movement the “Antichrist” and once encouraged people to buy “resurrection seeds” for $1,114.The move brought renewed focus on White, Trump’s longtime spiritual guru. And for White, not all of it will be welcome.In March, she was criticized over an alleged cash-for-blessings scandal, while other rightwing Christians are unhappy with her new government role, with one describing White as “100% a false teacher”.White will be “senior adviser” of Trump’s faith office, which Trump announced along with an executive order which created a “Task Force to Eradicate Anti-Christian Bias”.View image in fullscreen“While I am in the White House, we will protect Christians in our schools, in our military, in our government, in our workplaces, hospitals, and in our public squares, and we will bring our countries back together as one nation under God, with liberty and justice for all,” Trump said in a speech announcing the creation of the faith office.The appointment of White suggests some of those methods of protection could be unorthodox. In March, as Easter approached, White was criticised for a video in which she appeared to offer “seven supernatural blessings” for the price of $1,000, including the assignation of a personal angel. White, whose preaching has been described as adhering to “prosperity gospel” theology – the belief that praying will result in financial gains – said the blessings would also include prosperity and “increase in inheritance”.White denied that people had to pay to receive the blessings, a spokesperson for Paula White Ministries telling the Christian Post: “This story is a deceptive smear. Pastor White specifically says in the very same video, ‘you’re not doing this to get something,’ and the solicitation, which was later in the program, makes it clear that any donation to the ministry should only be ‘as the Holy Spirit leads.’ Moreover, donations to the ministry do not directly benefit Pastor White.”Still, even some rightwing Christians were unimpressed with White’s appointment. Jon Root, a Turning Point USA contributor and conservative influencer who supports Trump, told Notus: “Anybody that you know holds true to strong biblical conviction and discernment wouldn’t be involved with Paula White. She’s 100% a false teacher.”In any case, the “seven supernatural blessings” was not the first time White has introduced finances into faith. In 2016, she offered “resurrection seeds” for sale for $1,144, claiming in a recorded speech that God had told her the price point.View image in fullscreen“There’s someone that God is speaking to, to click on that donation button by minimizing the screen. And when you do, to sow $1,144,” she said. “It’s not often I ask very specifically but God has instructed me and I want you to hear. This isn’t for everyone but this is for someone. When you sow that $1,144 based on John 11:44, I believe for resurrection life.”White said people could also pay $144 or $44 if they could not afford God’s suggested total. The money appeared to grant individuals a metaphorical, rather than physical, seed, and the price included a prayer cloth, which White said could bring “special miracles”, and recommended it be placed under a loved one’s bed.skip past newsletter promotionafter newsletter promotionIt is unclear how many seeds were sold. But it is known that there have been questions over White’s financial maneuvers. CNN reported that White’s former church, Without Walls International, received $150m between 2004 and 2006, and a three-year investigation by Chuck Grassley, a Republican senator from Iowa, described how the church and White’s personal ministry used tax-exempt funds to pay a million dollars in salaries to family members and spent money on a private jet. The investigation closed with no penalties – although investigators said they were stifled by lifelong confidentially agreements that had been signed by church employees.Other questions about White relate to her beliefs and statements on issues including race and immigration. The Grio reported that White had particular animus for the Black Lives Matter movement, and said in a 2020 speech: “Christ’s likeness is not found in my gender, it is not found in my culture, it is not found in my ethnicity, it is not found in KKK, it is not found in Antifa, and it is not found in Black Lives Matter. All of which are anti-Christ, and even terrorist organizations.”Trump, whose commitment to true freedom of religion has repeatedly been questioned, in January rescinded guidance that prevented Immigration and Customs Enforcement and Customs and Border Protection from carrying out immigration enforcement in churches – more than two dozen Christian groups are suing the government over the policy – but that apparent lack of sympathy appears to match White’s views. During Trump’s first term, White, then the president’s spiritual adviser, raised eyebrows when she said Jesus would have been “sinful” and not “our Messiah” if he had broken immigration law.“I think so many people have taken biblical scriptures out of context on this, to say stuff like: ‘Well, Jesus was a refugee,’” White told the Christian Broadcasting Network.“And yes, he did live in Egypt for three and a half years. But it was not illegal. If he had broke the law, then he would have been sinful and he would not have been our Messiah.”From questionable financial accounting, to strident views on protests against the killings of young Black men, to a disdain for immigrants, it seems White could be a perfect match for Trump. More

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    ‘He is not a gang member’: outrage as US deports makeup artist to El Salvador prison for crown tattoos

    For as long as anyone can remember Andry José Hernández Romero was enthralled by the annual Three Kings Day celebrations for which his Venezuelan home town is famed, joining thousands of fellow Christians on the streets of Capacho to remember how the trio of wise men visited baby Jesus bearing gold, frankincense and myrrh.At age seven, Andry became a Mini King, as members of the town’s youth drama group Los Mini Reyes were known. Later in life, he tattooed two crowns on his wrists to memorialise those carnival-like Epiphany commemorations and his Catholic roots.“Most Capacheros get crown tattoos, often adding the name of their father or mother. We’ve lots of people with these tattoos – it’s a tradition that began in 1917,” said Miguel Chacón, the president of Capacho’s Three Kings Day foundation.The Latin American tradition appears to have been lost on the US immigration officers who detained Hernández, a 31-year-old makeup artist, hairdresser and theatre lover, after he crossed the southern border last August to attend a prearranged asylum appointment in San Diego.Hernández, who is gay, told agents he was fleeing persecution stemming from his sexual orientation and political views. Just weeks earlier, Venezuela’s authoritarian leader, Nicolás Maduro, had unleashed a ferocious crackdown after being accused of stealing the presidential election to extend his 12-year rule.But Hernández’s tattoos were deemed proof he was a member of Venezuela’s most notorious gang, the Tren de Aragua, and a “security threat” to the US.View image in fullscreen“Detainee Hernandez ports [sic] tattoos ‘crowns’ that are consistent with those of a Tren de Aragua member,” an agent at California’s Otay Mesa detention centre claimed, according to court documents published this week.Those 16 words appear to have sealed the fate of the young Venezuelan stylist, who friends, family and lawyers say has never committed a crime.On 15 March, after more than six months in custody in the US, Hernández was one of scores of Venezuelans flown from Texas to a maximum security prison in El Salvador as part of Donald Trump’s mass deportation campaign. To the horror of their relatives, some detainees were paraded before the cameras and filmed being manhandled by guards and having their heads shaved before being bundled into cells.“Let my son go. Review his case file. He is not a gang member,” Hernández’s mother, Alexis Dolores Romero de Hernández, pleaded as she came to terms with her son’s disappearance into the notorious Central American “terrorism confinement centre”, known by the Spanish acronym Cecot.“Everyone has these crowns, many people. But that doesn’t mean they’re involved in the Tren de Aragua … He’s never had problems with the law,” said Hernández, 65, who has not heard from her son since he called on the eve of his transfer to let her know – incorrectly – that he was being deported to Venezuela.View image in fullscreen“We know nothing. They say nothing. They give no information. That’s the trauma – not knowing anything about these young men, especially mine,” Alexis Hernández complained.Her son’s plight has caused outrage in Táchira, the western state where he grew up, with people packing Capacho’s picturesque 19th-century church, San Pedro de la Independencia, to demand his freedom.“We’re talking about someone who has been part of Capacho’s Three Kings Day celebrations for 23 years,” said Chacón, who is leading the campaign. “That’s why I’m doing everything I can to get this young man released. He is completely innocent.”Krisbel Vásquez, 29, a manicurist, denied her “calm, kind and humble” childhood friend was a villain. “I’ve known him all my life. He doesn’t bother anyone,” Vásquez said, urging Trump and El Salvador’s president, Nayib Bukele, to backtrack.Xiomara Ramírez, 57, said her son had grown up with Hernández, with the pair doing homework together at her house. “I wonder why so much injustice. Why doesn’t the US give good people like Andry opportunities?” Ramírez asked.Melissa Shepard, an attorney from the California-based Immigrant Defenders Law Center, representing Andry, was perplexed that her “very sweet, kind and thoughtful” client had been incarcerated in “one of the worst places in the world.“The fact that this administration has taken somebody who is so vulnerable and put them into such a terrifying situation has just been horrific. We fear that if it can happen to him, it can happen to anyone,” she said.View image in fullscreenGrowing indignation over Hernández’s plight, and that of other apparently innocent Venezuelans deported to El Salvador on the basis of their tattoos, is spreading to unexpected places.“It’s horrific,” Joe Rogan, a Trump-endorsing podcaster, said on his latest show. Rogan supported Trump’s offensive against Venezuelan “criminals” the president claimed terrorised the US. “But let’s not [let] innocent gay hairdressers get lumped up with the gangs,” he said, asking: “How long before that guy can get out? Can we figure out how to get them out? Is there any plan in place to alert the authorities that they’ve made a horrible mistake and correct it?”But the Trump administration has shown no sign of reconsidering its decision to send so many Venezuelans to El Salvador on the basis of such flimsy evidence.On Monday, Trump thanked Bukele for receiving another group of alleged Latin American criminals “and giving them such a wonderful place to live!”Bukele said the deportations were “another step in the fight against terrorism and organised crime”, claiming the 17 detainees were all “confirmed murderers and high-profile offenders”.The White House press secretary, Karoline Leavitt, bristled when questioned about agents’ use of a “points system” to classify detainees as gang members based on their tattoos or attire. “Shame on you and shame on the mainstream media for trying to cover for these [criminal] individuals,” she replied, claiming “a litany of criteria” was used to correctly identify “foreign terrorists” or “illegal criminal aliens” for removal.View image in fullscreenShepard questioned the administration’s assertion that detainees such as Hernández were being “removed”. “He has been disappeared,” she said. “I know the government tries to use the language that he was ‘removed’ [but] … he has absolutely been disappeared.”Thousands of miles away in Capacho, Hernández’s mother spoke sorrowfully of how her son had decided, against his family’s wishes, to abandon their economically damaged country last May and make the perilous journey north through the Darién jungles between Colombia and Panama. “He left because he wanted to help us … and to fulfil his dream,” Hernández said, adding: “Now the reality is different.”On a recent evening, she and hundreds of protesters filled the San Pedro church for their latest vigil in support of Hernández. The crowd included three men dressed as the Three Kings, who wore theatrical beards and diadems dotted with fake jewels and carried plaques bearing the words: Conscience, Justice and Freedom.“We, his family, and the entire town vouch for [Hernández’s] innocence. It’s not possible that in Capacho having a crown tattoo is a symbol of pride, but for him, it makes him a criminal,” Chacón said, appealing directly to the presidents of the US and El Salvador.“I know Trump is a good man and Bukele is a good man,” Chacón said. “But it cannot be that they have sent this young man to prison. There must be many others like him.” More

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    The new definition of antisemitism is transforming America – and serving a Christian nationalist plan

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    View image in fullscreenIn 1919, Jacob Israël de Haan, an Orthodox Jewish queer poet and lawyer, arrived in British Mandate Palestine from the Netherlands. Despite his initial sympathies with Zionism, within a few years de Haan would become an outspoken critic of the movement. Driven by what he called a “natural feeling for justice”, he advocated for “another Jewish community in Palestine” – one that sought cooperation with the Arab-Palestinian community. His steadfast opposition to mainstream Zionism made de Haan a controversial figure, drawing the ire of Zionist leadership. On 30 June 1924, de Haan was assassinated by a member of the Zionist organization Haganah.This political assassination represented not merely the elimination of one man, but a portentous statement about which perspectives would be tolerated in the emerging political landscape. A century later, we are witnessing a similar troubling pattern. As attacks against universities and intimidation of Palestinian activists become ever more rife, those who challenge Zionist orthodoxy – whether out of political conviction, religious belief or ethical principle – face exclusion, vilification and worse. This time, the main tool is a sweeping legal redefinition of antisemitism in American law and policy.Something unprecedented – and deeply unsettling – is unfolding: under the guise of a legal redefinition of antisemitism, the basic architecture of American public life is being radically transformed. What appears, at first glance, to be a technical change in terminology has become a powerful instrument for political control, solidifying executive power to enforce a narrow, state-sanctioned definition of Judaism. In the name of combating antisemitism, this effort threatens to reshape American public life – and with it, the pillars of American liberalism. But despite what some will have you believe, two things are clear: first, this campaign does not protect Jews – it endangers them; and second, this redefinition plays into a larger Christian nationalist project.The clash over the definition of antisemitismFollowing the horrendous Hamas attack of 7 October 2023, and the subsequent war and utter destruction of Gaza, two sharply contrasting positions have emerged. On the one hand, many Jewish organizations and advocates have seen the emerging pro-Palestinian protest movement as a manifestation of antisemitism, a classic example of the over-scrutinization of Israel, and the denial of Israel’s right to defend itself.On the other hand, many critics of Israel and of Zionism argue against this conflation and in favor of their right to support the Palestinian struggle. For them, labeling anti-Israel positions as antisemitic is a way to silence dissenting opinions and to prevent an honest discussion of Israel’s actions in Gaza.Even before this clash entered the mainstream in the last year and a half, American decision-makers and institutions had already taken a clear side, framing anti-Israel positions as antisemitic. A landmark moment in the emergence of this new understanding of antisemitism is no doubt the 2016 International Holocaust Remembrance Alliance (IHRA) definition of antisemitism, which has rapidly become a legal benchmark for defining antisemitism in the US and has a growing presence in both state and federal law.
    The redefinition of antisemitism isn’t simply a policy shift – it’s part of a deeper transformation of American democracy
    While the core definition makes no explicit mention of Israel, the examples of purported antisemitism that IHRA provides tell a different story. Among the illustrative cases, it notes that antisemitism “might include the targeting of the state of Israel, conceived as a Jewish collectivity”. Other examples include “claiming that the existence of a state of Israel is a racist endeavor”, and “[d]rawing comparisons of contemporary Israeli policy to that of the Nazis”.Back in his first term, Donald Trump issued a 2019 executive order directing federal agencies to consider the IHRA definition when enforcing Title VI of the Civil Rights Act, which prohibits discrimination in federally funded programs, cementing this problematic standard. It has been formally adopted in multiple federal and state statutes, in which it is used to equate criticism of Israel or Zionism with antisemitism. These laws have been applied in a range of legal and policy contexts – restricting free speech, shaping civil rights protections and even influencing the classification of hate crimes in state criminal codes.Trump’s January 2025 executive order on “Additional Measures to Combat Antisemitism” marks a dangerous escalation in this trend. The order directs multiple federal agencies to “prosecute, remove, or otherwise hold to account the perpetrators of unlawful anti-Semitic harassment and violence”.Just days after the order, the administration slashed $400m in federal research funding from Columbia University over what it claimed was a systemic tolerance of antisemitic activity and demanded changes to the school’s policies – a move widely seen as retaliation for pro-Palestinian campus activism, to which Columbia has consented in an extraordinary surrender of its academic freedom. Similar threats have followed against numerous additional universities. In a recent chilling development, the Department of Homeland Security arrested Mahmoud Khalil, a Palestinian permanent resident and student organizer whom the government is now seeking to deport, with more arrests promised. (Indeed, they have begun.) The redefinition of antisemitism isn’t simply a policy shift – it’s part of a deeper transformation of American democracy.We have never been secularNo doubt, proponents of the IHRA definition raise an important point. To understand why, we need to recognize something distinctive about Jewish identity: it has always been deeply political. Unlike modern Christianity, which developed alongside a strong liberal separation of church and state, Judaism has never drawn such a sharp line. Jewish identity has long resisted the tidy categories that liberal theory prefers – religious or secular, ethnic or political, private or public. From biblical times through the diaspora and into modernity, Jewish communities understood religious life not just as a set of spiritual beliefs but as the foundation of a political community. Jewish religious leadership traditionally held legal and political authority – issuing binding rulings on property, taxation, even criminal law. This isn’t a historical anomaly – it’s a defining feature of Jewish tradition. Zionism, despite the secular aspirations of many of its founders, built on this legacy by channeling the political dimension of Jewish identity into the framework of a modern nation-state.View image in fullscreenAccordingly, for many Jews, Israel is a crucial element of their Jewish identity. As Noah Feldman writes in To Be a Jew Today, for many American Jews, “Israel can function as the chosen focal point of their Jewish identity and connection. Caring about and supporting Israel can be constitutive of what makes them actively Jewish.” An attack on that element, a denial of its legitimacy, feels to many like an attack on who they are as Jews.But this does not necessarily cast anti-Israel opinions as antisemitic. When we criticize something important to someone’s identity, it doesn’t automatically mean we’re attacking their identity itself. When political positions become enshrined as essential components of personhood, substantive disagreements risk being recast as attacks on identity. The result, as the scholar Richard Ford once put it, is the potential to “camouflage” ideological conflict as discrimination.Take male circumcision – a ritual at the heart of Jewish tradition practiced by most Jewish families worldwide. When medical experts or rights advocates question circumcision based on concerns about bodily autonomy or health risks, most people understand they aren’t being antisemitic. No matter where they stand on circumcision, they recognize critics may be raising ethical questions that exist independently of Jewish identity. This same logic must apply to Israel. Criticizing Israeli policies may, for instance, reflect genuine concerns about human rights rather than prejudice against Jews, even as the criticism is directed at a defining feature of their Jewishness.The labeling of criticism against Israel as antisemitism has already worked to quash serious discussions on Israel-Palestine in the United States. Even Kenneth Stern, who drafted the original working definition, argued in an opinion piece for the Guardian that the IHRA definition has been weaponized against legitimate political expression.Silencing dissentFederal measures such as Trump’s 2019 executive order have fueled a wave of investigations by the Department of Education into universities over pro-Palestinian activism, pressuring administrators to police student speech. At NYU, political statements such as “Fuck Israel” have led to antisemitism charges against students. At Columbia, students faced disciplinary charges for acts as simple as hanging Palestinian flags from dorm windows or displaying them on campus statues, underscoring the growing constraints on Palestine-related activism in academic spaces. Relatedly, recently New York’s governor ordered Hunter College to remove a job posting for a Palestinian studies position, claiming the need to “ensure that antisemitic theories are not promoted in the classroom”. This interference with academic hiring marks a dangerous precedent.The pressure from federal and state authorities has led universities to internalize this surveillance logic. Last week, Columbia University unveiled an expansive compliance plan in response to the administration’s $400m funding cut, pledging stricter enforcement of student discipline, new security forces empowered to arrest demonstrators, mandatory identification checks at protests and a top-down review of academic programs, including scrutiny of hiring decisions and curricula. These measures reflect not only institutional capitulation, but the chilling normalization of ideological policing on campus.
    The new definition of antisemitism imposes a straitjacket of Zionist identity on American Jews
    A similar pattern extends to Congress, where lawmakers such as Rashida Tlaib have been formally censured with another censure effort against Ilhan Omar introduced over statements critical of Israel, in effect framing Palestinian advocacy as beyond the bounds of legitimate discourse. Meanwhile, many individuals have lost jobs, been denied opportunities, or faced disciplinary measures for expressing pro-Palestinian views or criticizing Israeli policy. This dynamic narrows the space for legitimate discussion on US foreign policy and the Israeli-Palestinian conflict. The charge of antisemitism shifts the focus from Israel’s actions to the credibility of its critics. While combating antisemitism is imperative, the sweeping application of this label to pro-Palestinian voices endangers dissenting voices and erodes free expression, making open debate on one of the world’s most enduring conflicts increasingly difficult.View image in fullscreenBut that’s not the only problem with the new definition of antisemitism. By legally enshrining support for Israel as a defining characteristic of Jewish identity, the new definition of antisemitism imposes a straitjacket of Zionist identity on American Jews, in effect telling them that certain political positions are incompatible with being authentically Jewish. But, precisely because Jewish identity has always also been political, we should not be delegitimizing those whose Jewish identity entails a criticism or even outright rejection of ethno-national Judaism.The historical diversity of Jewish identityJewish communities have always been diverse and plural in their orientations toward Jewish nationality. From the ultra-Orthodox Satmar community that opposes Zionism on religious grounds to the socialist Jewish Bund that promoted cultural autonomy without a state, to current-day Jewish American organizations that oppose Israel’s occupation and military control over Palestinians, anti-Zionist and non-Zionist movements have always been central to Jewish identity.Many anti-Zionist Jews aren’t rejecting Jewish political life or denying Jews the right to self-determination. Rather, they’re expressing different visions of Jewish political existence and self-determination. Some of them view opposition to the state of Israel as emerging from Jewish values and traditions – whether stemming from religious beliefs about exile and redemption, or interpretations of Jewish ethical traditions that emphasize universal justice and opposition to oppression.In his recent book The No State Solution: A Jewish Manifesto, the religion scholar Daniel Boyarin reflects on how he moved from Zionism into anti-Zionism, with “my commitment to Jewish identity and identification, Torah study, scholarship, practice, literature and liturgy, and modes of speech and thinking undiminished, even growing stronger and stronger”. Criticism of Israel can stem from deep Jewish religious commitment.The real question, then, isn’t what the proper connection between Israel and Jewish identity is, but rather how to allow for multiple, sometimes competing interpretations of this relationship. By bootstrapping the definition of antisemitism to Israel, IHRA narrows the boundaries of legitimate Jewish identity. While Palestinians have been, without a doubt, the primary targets of this effort, it also takes aim at a rich Jewish tradition. It restricts the freedom of Jews to define their own identity, limiting the ways in which Jewish beliefs, thought and activism can be expressed.And indeed, on college campuses and in workplaces, Jews who express solidarity with Palestinians report being called “self-hating Jews”, “un-Jews” or “traitors” by fellow students or colleagues. In fact, just this month, Trump – our self-appointed arbiter of religious authenticity – announced that the Senate minority leader, Chuck Schumer, is “not Jewish anymore”.Defining antisemitism in the service of conservative ChristiansSmearing progressive Jews as “not real Jews” has ramifications that extend far beyond the Jewish community, serving a conservative Christian strategy to exploit religious liberties for the sake of suppressing progressive values.In recent years the US supreme court has taken a sharp turn towards conservative Christianity, altering the basic liberal structure of American constitutionalism. The court has upheld religious claims challenging pandemic restrictions on gatherings and vaccination requirements, LGBTQ+ non-discrimination laws, and the separation of church and state in public education.This strengthens conservative Christian influence by transforming political views into constitutional protections – for example, when the supreme court ruled the constitution allowed a Catholic foster care agency to exclude same-sex couples on religious grounds. However, as David Schraub, a professor at Lewis & Clark Law School, has pointed out, this strategy faces a significant obstacle: progressive Jews. Progressive Jews, and any other group whose religious commitments might be threatened by conservative policies, could leverage the expansion of precisely these religious protections to opt out of conservative policy initiatives.
    This farcical performance of concern would merely be amusing were it not for the very real possibility that it serves as a prelude for persecution
    Progressive Jewish communities have already begun to challenge conservative policy agendas on religious freedom grounds – most notably around reproductive rights. In the wake of the Dobbs decision overturning Roe v Wade and the wave of state-level abortion bans that followed, Jewish women, congregations and community leaders have filed lawsuits asserting that such bans violate their religious freedom. In some cases, plaintiffs have argued that Jewish law not only permits but may even require abortion under certain circumstances. While many of these cases are still pending, in a landmark ruling in April 2024, the Indiana court of appeals recognized, for the first time, the legitimacy of such claims.One way conservatives can eliminate this risk to their project is by questioning liberal Jews’ Jewishness. “If liberal Jews can be erased – either pushed out of the public eye or denied as genuine or authentic specimens of Judaism – then the challenge of liberal Jews disappears with it,” Schraub explains.This isn’t just a theoretical concern – it’s already happening. Project Esther, a new initiative launched by the Christian nationalist Heritage Foundation known for Project 2025, offers a blueprint for combating antisemitism that targets not only pro-Palestinian groups but what it calls a broader “coalition of leftist, progressive organizations” – including Jewish groups – through tools such as anti-terrorism prosecutions, deportations, public firings, and efforts to “disrupt and degrade” dissenting movements. Despite its use of Jewish religious language, the plan has virtually no Jewish authors and is riddled with basic errors, including misrepresentations of Jewish texts. It chastises American Jews who don’t align with its worldview, calling them “complacent” and their positions “inexplicable”.This farcical performance of concern would merely be amusing were it not for the very real possibility that it serves as a prelude for persecution.Reclaiming Jewish religious freedom from the stateThe increasingly aggressive use of “antisemitism” as a political instrument was never about Jewish safety. It has always been about power: consolidating a political order that merges religion, nationalism and authoritarianism under the veneer of minority protection.The ease with which progressive Jews have been thrown under the bus makes this painfully clear. Their erasure is not a side effect – it is the mechanism through which this agenda advances. Because once Jewish identity is defined from above – even with the active participation of some Jews – any Jew who resists can be disqualified and delegitimized. This was true for de Haan, and it is true today.The threat is immediate and ongoing. Already, whole sectors of society – educators, students, artists, political activists and immigrants – are paying the price. And if this continues, we can expect the same logic to be applied across a wider range of policies: tightening ideological control, redefining constitutional norms and re-engineering public institutions in the image of an authoritarian state.But there is another path. The unique position of progressive Jews offers a way to push back against the rise of the far right in the US, both with regard to Israel-Palestine, but also more broadly. Recognizing the unique harm caused to Jews by the new definition of antisemitism allows us to develop new ways to combat it.The establishment clause of the US constitution, for instance, prohibits the state from intervening in religious disputes. By adopting the IHRA definition into law, the US government has in effect taken sides in an intra-Jewish debate, recruiting Zionist Jews to side in a war against its ideological opponents. The redefinition of antisemitism is therefore not only an attack on political dissent – it is an intrusion into Jewish religious life. By codifying support for Israel as a requirement for being Jewish, these laws function as a state intervention in an ongoing Jewish theological and ethical debate.By pushing against the legal redefinition of antisemitism, Jews can refuse to surrender their identity to the state. By continuing to anchor it firmly in their communities, they can resist the instrumentalization of Judaism against others.Reclaiming religious freedom from the state, as part of this act of resistance, would not just protect Jewish dissenters – it would offer a broader framework for resisting state attempts to control religious identity. No government – not the Israeli government, and surely not the American government – should have the power to define what it means to be a Jew.

    This article was amended on 23 March 2025 to clarify that Ilhan Omar was not formally censured by Congress

    Itamar Mann is an associate professor of law at the University of Haifa, and currently a Humboldt fellow at Humboldt University. He holds a doctorate from Yale Law School

    Lihi Yona is an associate professor of law and criminology at the University of Haifa. She holds a doctorate from Columbia Law School. Her research focuses on antidiscrimination law in the United States and Israel
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    UK populists mix faith and politics with parroting of ‘Judeo-Christian values’

    The splendours of the Parthenon, Colosseum and Great Pyramid of Giza were in stark contrast to the utilitarian conference centre in London’s Docklands, but they were there to make a point.As 4,000 people from dozens of countries filed in for a three-day jamboree of rightwing discourse this week, the images were a reminder that great civilisations of the past had risen, declined and fallen. A commentary warned that western civilisation was at a tipping point, in crisis because it had lost touch with its “Judeo-Christian foundations”.The message greeted those attending a sold-out conference for politicians, policymakers, businesspeople and “culture formers” organised by the Alliance for Responsible Citizenship (Arc) at the ExCeL centre in east London, where non-discounted tickets cost £1,500.The Conservative leader, Kemi Badenoch, and the Reform UK leader, Nigel Farage, addressed the gathering in person. Mike Johnson, the speaker of the US House of Representatives, and the billionaire entrepreneur Peter Thiel joined via video link from the US.It was not explicitly a faith-based event, but a distinctly religious flavour ran through the proceedings. The Arc’s co-founders and principal faces are Philippa Stroud, a Tory peer and devout Christian, and Jordan Peterson, a Canadian psychologist whose lectures draw heavily on the Bible.Among the group’s known funders is the GB News investor Paul Marshall, a hedge fund boss and media tycoon whose worldview is shaped by his evangelical Christian faith. According to one well-connected former Conservative MP, Marshall’s influence on UK rightwing discourse is growing, not just through GB News but also his ownership of the Spectator magazine and the Unherd website.Marshall is not a member of any political party and said in a pre-conference interview last week that faith and politics were a “dangerous combination”. But some rightwingers – energised by Donald Trump’s victory and beguiled by the rhetoric of his Catholic vice-president, JD Vance – see populist potential in advocating for “Judeo-Christian values”.View image in fullscreenThe meaning of this phrase, much repeated at the Arc conference, is the “moral foundation of western civilisation” based on the shared values of Christianity and Judaism, according to Dennis Prager, an American conservative talkshow host. He added: “The ultimate embodiment of Judeo-Christian values has been the United States of America.”The term, drawing on both faiths’ biblical roots, was first used in the early 19th century to refer to Jewish converts from Christianity. Much later, it was adopted by conservative Christians in the US. The former Trump adviser Steve Bannon has fought court battles in an attempt to set up an academy for the Judeo-Christian west – a “gladiator school for culture warriors” – in an Italian monastery.Some believe the phrase has become code for Islamophobia. During Trump’s first term as US president, Meredith Warren of the University of Sheffield said it was a dog-whistle myth peddled by the far right “to draw a line between imagined Christian values and a perceived (but false) threat of Muslim immigration”.Farage, whose populist brand of politics has rarely made reference to the Christian faith, told this week’s conference that Britons should have more children to restore traditional Judeo-Christian culture. “We’ve kind of forgotten that what underpins everything is our Judeo-Christian culture and that’s where we need to start. And if we recognise that, and if we value that, then I think everything comes from that,” he said.Badenoch did not use the phrase in her speech to the conference but has often described herself as a “cultural Christian”. She understands the “importance of Christian values as the foundation of family and community life”, David Burrowes, a former Tory MP and co-founder of the Conservative Christian Fellowship, said last year.View image in fullscreenThe influence of evangelical Christianity in the Conservative party remains relatively marginal, but it has grown in recent years via two prominent voices: Danny Kruger, an MP since 2019 who has become a leading opponent to legalising assisted dying; and Miriam Cates, who was elected to parliament in 2019 but lost her seat last year, who is a vocal proponent of traditional family values. Kruger and Cates are on the Arc’s advisory board.Georgina Waylen, a professor of politics at the University of Manchester who has been researching the influence of evangelical Christianity on British politics, said it had “grown in recent years, and most notably in the Conservative party, following the election of a small number of rightwing socially conservative evangelical MPs who were well organised, knew what they wanted to achieve and oppose, and have been aided by the increasing influence of evangelical Christians in the rightwing ecosphere.”She added: “The evangelicals work effectively with others, including some rightwing populists, and have taken advantage of the chaos in the Conservative party. They have been active around gender identity issues and oppose assisted dying.”Evangelical conservative Christian groups have been active in lobbying MPs on issues such as abortion and assisted dying, although their involvement has not always been explicit. In November, an Observer investigation found that Christian pressure groups were secretly coordinating and funding anti-assisted dying campaigns ostensibly led by grassroots healthcare workers and disabled people.Organisations on the US Christian right have been accused of “infiltrating” the UK, lobbying MPs to restrict women’s reproductive rights. Last year, the UK branch of the US-based Alliance Defending Freedom provided “briefing material and legal analysis” to MPs before a vote on introducing buffer zones to prevent anti-abortion activity outside abortion clinics.One reason for the sometimes covert involvement of such groups is the resistance of many people in a largely secular society to religious individuals or organisations seeking to impose their worldview on others. Evangelical Christians have fared poorly in UK politics whenever their views have come into conflict with principles fundamental to British liberal democracy.“Religion is much less of a factor in politics here than in the US,” said Nick Spencer of Theos, a Christian thinktank. “But the Christian right is gaining momentum. I don’t think the Arc conference would have got off the ground 10 years ago.”Those speaking at the conference appeared to be a mixture of conservative Christians, social conservatives, libertarians and “Maga-types”, he said. “It is clear what they’re against – internationalism, net zero, the denigration of national history – but these aren’t necessarily theological positions.”Rob Ford, a professor of politics at the University of Manchester, said there was “no comparison whatsoever between the US and UK. Britain is one of the most secular societies in the world. Very few people go to church. The largest group are the people who say they have no religion at all. The kind of highly polarised debate that the Americans have had over abortion is inconceivable in the same way.”But he added: “At the level of political elites, that’s where you get the most interesting similarity that is also a difference. In the US, evangelical Christians are a huge part of politics because they are a huge part of US life. Here you have quite a remarkably high density of evangelical Christians in elite politics.”Some evangelical Christian organisations have sought to nurture potential high-flyers in order to ensure a Christian presence in the upper reaches of public life. Half a century ago, the Iwerne Trust’s Christian holiday camps, mainly for boys attending elite public schools, had precisely this goal. Holy Trinity Brompton, London’s foremost evangelical church, has counted many high-flyers among its congregation – including Marshall.Not all evangelical Christians share the same political views. Tim Farron, the former Liberal Democrat leader who resigned in 2017 saying the role was incompatible with his Christian faith, said the use of the term “Christian values” was sometimes “a proxy for things that aren’t very Christian at all”.He said: “People who talk about the loss of Christian values often have actually lost touch with Christian values themselves. It’s really dangerous when political parties seek to appropriate Christianity for their own ends.” More

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    Evangelical education nearly ruined me. Now the Christian right is coming for public schools

    When I got the chance to attend a conservative, evangelical high school in rural Iowa, I was ecstatic. My early education had been in a similar school – where creationism was the one true science, and evolution was satanic propaganda – and I’d spent the interim as a frightened pilgrim in the unholy land of public school. I was a teenage zealot and longed to be among my people.Throughout those years, my church leaders urged me to proselytize to the public school students, to debate teachers about the age of Earth or the founding of our Christian nation, to be a spiritual exhibitionist, praying loudly at my locker or the flagpole. The apocalypse was at hand, so who had time for algebra?I viewed my enrollment at Forest City Christian school in my junior year as being honorably discharged from my duty of “reclaiming our schools for Christ”. But what I envisioned as a sanctuary of faith, community and “true” education not only left me more disillusioned and bullied but also robbed me of a high school diploma and set me on a path of crushing financial insecurity that would haunt me for years.View image in fullscreenTwenty-five years later, Donald Trump and the Christian nationalist movement that put him in the White House (twice) are seeking to transform public education into something similar to what I was reared on, where science, history and even economics are taught through an evangelical conservative lens, while prayer and Bible reading are foundations of the curriculum.These efforts test the boundaries of the constitution’s establishment clause, reversing a century of civil rights victories in public schools, and have the potential to fundamentally alter the way American children learn – and what they learn about.The push comes in two forms: injecting more Christian rhetoric and rituals into public school curriculum and for the first time in history, using tax dollars to subsidize private religious schools, generally via vouchers that cover student tuition. Each has the potential to bolster the education of America’s most privileged students, while downgrading services for children of low-income families.In Oklahoma, the state superintendent ordered his public schools to teach from the Christian holy book; he later sought to mandate all schools to air a video in which he prays for Trump. On his desk sat a black mug with the Latin phrase si vis pacem para bellum: “If you want peace, prepare for war.”In June, Louisiana passed a law ordering all classrooms to display the Ten Commandments. And in Florida, Pam Bondi, now Trump’s attorney general, supported a constitutional amendment to allow state funding for religious schools before voters rejected it.In 2022, a supreme court ruling allowed private religious schools to receive government funding. In response to this, LGBTQ+ advocates helped pass the Maine Human Rights Act in their state, protecting students and faculty from discrimination. Two Christian schools are suing the state for the ability to violate the new law while still receiving government funding. Separately, the supreme court has taken up a case addressing whether to allow taxpayer funds for religious charter schools, potentially leading to the first Christian public school in the US.View image in fullscreenIn Texas, the state representative James Talarico has been fighting against a new elementary school curriculum that infuses Bible stories into language arts programs, as well as a bill that could allow students to use public funds to attend private schools, including Christian schools, a move he says will harm low-income students while bolstering the most privileged.“Attempting to indoctrinate public school students into Christianity is not only unconstitutional and un-American, it’s deeply un-Christian,” says the former public school teacher, who is also studying to be a preacher.And this wave of Christianizing is not limited to the south.In 2023, my home state of Iowa passed legislation granting taxpayer-funded scholarships to families who enroll their children in private schools, including Christian ones. And last fall, a wildly successful Christian lobbying group, the Idaho Family Policy Center (IFPC), announced the drafting of a new bill that would require Bible reading in all Idaho public schools.“By bringing back school-sponsored Bible reading, we are bringing God back into public education,” says Morgan MaGill, communications director for IFPC, which has drafted successful state measures restricting rights to abortion and transgender healthcare in Idaho.Trump’s secretary of defense, Pete Hegseth, has characterized the growth of US Christian schools as an “educational insurgency” collecting “recruits” to build an underground army “with the opportunity later on of taking offensive operations in an overt way”, Hegseth said in a podcast appearance. Such militaristic language is reminiscent of the evangelical rallies, camps, youth services and Christian rock concerts I attended as a boy, where we were indoctrinated to be “soldiers in God’s army”, fighting to “take back our schools for Christ”.That, said Hegseth, is “what the crop of these classical Christian schools are gonna do in a generation”.View image in fullscreenTalarico views Texas’s efforts to create a voucher program for private Christian schools as not only bad for Jewish, Muslim and LGBTQ+ students, but also as stealing from the poor to serve the rich.“If you gave my students on the west side of San Antonio an $8,000 or $10,000 voucher, there’s still no way they can afford a $20,000 a year private school,” Talarico says. “But because the voucher program is universal, the wealthy family that is sending their kid to that private school will now get an $8,000 or $10,000 discount on their tuition, at the expense of the working-class kids on the west side.”Talarico adds that the voucher program includes funding for home-school students, up to 90% of whom are Christian and whose curriculum is often poorly regulated. “So we taxpayers will be funding homeschool programs that teach students the earth is flat,” he says.The battle for schoolsTrump’s promise to “bring back prayer to our schools”, shut down the Department of Education and embrace “school choice” fulfills an evangelical wishlist I’d heard about throughout my childhood. The belief that our government seeks to brainwash children into liberal atheists, close churches and outlaw prayer – threats that Trump promised to eradicate throughout the last election – were at the heart of the formation of the Christian right in the late 70s. But the clash over Christian education in America began long before.Protestant education was the norm in the US for nearly two centuries. MaGill points out that Benjamin Rush – a founding father who helped build the US public school system – was a strong advocate for Bible reading in US schools.And while opponents emphasize the idea of “separation of church and state”, those pushing to re-Christianize US public schools are correct when arguing that the phrase is not in the constitution. But it is misleading to claim that this was ever a settled – or simple – issue.In 1797, John Adams signed the treaty of Tripoli, which stated: “The government of the United States of America is not in any sense founded on the Christian religion.”View image in fullscreenThe first amendment says: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Thomas Jefferson later said the amendment created “a wall of separation between church and state”.When I was growing up in the 80s and 90s, it was often explained to me that this phrase was intended to keep the government out of religion and not the other way around. The issue of religion in public education muddies this divide.Throughout the 19th century Catholics fought for their unique prayers and scripture to be taught in public schools. When Tennessee passed a law in 1925 banning the teaching of evolution in public schools, the trial of a jailed science teacher captivated the nation, leading to a media circus that portrayed biblical literalists as “yokels”, accelerating the fundamentalist movement in America, as well as a deep distrust of both the media and intellectuals among evangelicals.In 1962, the supreme court ruled that teacher-led prayer in school violated the first amendment’s establishment clause, essentially banning the practice. Many evangelicals – particularly in the south – felt that their religious rights had been violated years earlier when the court mandated that all US schools be racially integrated, as many white, southern Christians at the time interpreted scripture as mandating segregation.In response, there was an explosion of what would come to be known as “segregationist academies”, private Christian K-12 schools and universities that believed they could continue to racially discriminate – while enjoying tax-free status – due to protections to their “religious liberties”. In time, they would create their own textbooks and accreditation systems, a whole bubble of education independent from public schools or conventional higher education.View image in fullscreenIn the late 1970s, the heavily segregated Bob Jones University had its tax-exempt status revoked by the IRS, a move that was interpreted by many evangelical pastors as the government shutting down a church. The ruling was blamed on Jimmy Carter’s new Department of Education (which would become a whipping boy for evangelicals in the years to come) despite the IRS acting on a court ruling from several years earlier.The perceived attack on segregated Christian schools by the US government helped galvanize evangelicals into voting Republican.Meanwhile, the Christian right doubled down on the creation of its own, independent education system, one that rejected evolution in favor of creationism, made students pledge allegiance to a Christian flag, and preached against environmental issues, LGBTQ+ rights and progressive policies.Escaping the bubbleI was born in 1982, and my education began in this isolated world of alternative facts. In my Christian kindergarten, I learned to read using the Bible and did math equations from scriptures on tithing. We were taught a great deal about the dangers of communism, while our working-class parents fell victim to predatory capitalism, manipulated into paying a tuition they couldn’t afford, convinced public schools were unsafe.View image in fullscreenThe collapse of my parents’ small business, a farm crisis tanking the Iowa economy, and years of tithing and additional “seed faith” donations to our church had left them broke.When I was in first grade, my mom and I performed janitorial work after hours for a reduction on my tuition. My dad borrowed money from family members to keep us enrolled and away from the dangers of public school. But following a divorce and bankruptcy, they, like many other working families, could no longer afford tuition.I was terrified of public school, which I imagined to be a cesspool of adolescent sin.I developed a hypervigilant paranoia when it came to the lessons of my public school teachers, particularly when it came to science and history. I was not only tasked with rescuing my classmates from hell; I had to avoid it myself, mainly through maintaining my belief in (a very specific definition of) God, which the “secular humanist” curriculum was a threat to. This required me to keep a heavy filter on the information I allowed into my mind and censor the thoughts that information inspired.Consequently, I flunked half of my classes.At the Christian school I attended my junior year of high school, things were different. We were taught from the lectures of creationists such as Ken Ham and Kent Hovind that our planet is only 6,000 years old, along with a detailed meteorological explanation for Noah’s flood. Hovind often blended conspiracy theories, such as evolution being a communist plot, into his lectures. Ham and Jessica DeFord’s book Climate Change for Kids explains to homeschooled and Christian school students: “Man cannot destroy the earth. God promised that.”In “Logic” class, we learned about gay rights rallies in San Francisco that were attempting, according to my teacher, to “indoctrinate children into that lifestyle”. It was not uncommon to hear leaders in the Christian school movement, like the “Christian economics” textbook author Gary North, argue for capital punishment for all homosexuals. North believed this should occur through the biblical practice of “stoning”. As a thin, effeminate young man with little interest in sports or hunting (yet perked up if the conversation turned to musicals or Alloy magazine), I was a relentless target for the rural boys at the Christian school, who saw it as their religious duty to shout “fag” in my ear as they tussled my hair and knocked books from my hands.The longer I stayed at the school, the deeper I fell into a malaise of depression and self-harm. In addition to the stress of bullies, I had trouble getting my mind around the logic of these classes, and knew that if I didn’t understand it, and believe it, eternal torture awaited me. Meanwhile, costs remained difficult. I was working part-time at Subway and Bennigan’s to pay for my Christian education, but it still wasn’t enough.I headed back to public school for my senior year. I’d been there a semester before it was explained to me that my credits from Forest City Christian school didn’t transfer, because they weren’t “accredited” by the government. (The school has since closed.)Instead, I was directed toward the GED testing center, where my education came to an unceremonious end with a generic certificate. Colleges and universities, I was told, were even worse than public schools in their liberal indoctrination, so I drifted through a decade of low-wage jobs in factories, restaurants and construction sites, as my fellow students who’d graduated from public school, then college, ascended the socioeconomic ladder.In time, I developed my own education at libraries and bookstores. But first, I had to, in the words of Yoda, “unlearn what you have learned”. In fundamentalist education, all knowledge and thought must bend itself to unarguable truth that the Bible is 100% factual in all matters. The itchy curiosity of philosophy, the relentless questions of the scientific method, the skeptic probing of journalism, have no place in that world.It was only through breaking out of the Christian education bubble – defecting from my duty to “reclaim America for Christ” – that I was able to cultivate strong learning faculties, eventually clawing my way into a career in journalism.Perhaps my financial prospects would have been much brighter if I had stayed in my Christian high school, attended a Christian college like Liberty University (which accepts students from non-accredited Christian schools) and gone on to work at a megachurch like Joel Osteen’s Lakewood church or in a Maga political organization like Turning Point USA. But my inability to get my head around the 2+2=5 logic of creationist science, or the claim that our founding fathers intended to create a Christian theocracy, prevented me from being an effective soldier in the fight for Christian nationalism, despite how eager I was to join the fight.Instead, I eventually traveled in the opposite direction, reporting extensively on the modern machinations of the Christian right. In the course of that work, I have often felt a deep sorrow for students enduring the bubble of private Christian education – particularly the poor and queer ones. Now it seems that compassion must extend to those in public schools as well.

    This story was co-published and supported by the journalism non-profit the Economic Hardship Reporting Project’s James Ledbetter Fund. More

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    Trump’s taskforce order is latest in efforts to boost Christian nationalism

    Donald Trump is reigniting his alliance with the Christian right, unveiling a flurry of actions that include an aggressive executive order establishing a dedicated taskforce to combat what he claims is “anti-Christian bias” across federal agencies.Addressing supporters at the National Prayer Breakfast on Thursday, Trump announced a far-reaching directive that empowers Pam Bondi, the US attorney general, to lead an effort to “fully prosecute anti-Christian violence and vandalism” in government institutions.“You’ve never had that before,” Trump said. “If we don’t have religious liberty, then we don’t have a free country.”The move represents a direct appeal to energize his Christian conservative base, and follows efforts including pardoning anti-abortion activists such as Paulette Harlow, who was convicted of blocking access to an abortion clinic – which his administration framed as persecution of Christian believers. Trump also signed orders to ban the legal recognition of transgender people by the US government.The president’s push for a religious conservative alliance also bridged domestic and international spheres this week, with his new taskforce announcement paralleling the visit of the Israeli prime minister, Benjamin Netanyahu, to Washington.At Blair House on Monday, Netanyahu met with key evangelical leaders, including the Christians United for Israel founder and pastor John Hagee and former governor Mike Huckabee – Trump’s ambassador-designate to Israel – drawing together Christian Zionists who form a critical geopolitical support network.These evangelical powerbrokers, who champion hardline annexation policies such as Trump’s surprise announcement to empty out and take ownership of Gaza, and reject traditional diplomatic language around the occupied Palestinian territories, represent a formidable political bloc through groups such as Christians United for Israel, which claims more than 10 million members.The recent executive order announcement takes direct aim at federal agencies including the FBI and IRS, which Trump accused of systematically targeting Christian believers. It includes the creation of a new White House faith office led by Trump’s longtime spiritual adviser, the televangelist Paula White.skip past newsletter promotionafter newsletter promotionSome critics were quick to condemn the initiative as a thinly veiled attempt to privilege evangelical Christianity over other religious minorities.“If Trump really cared about religious freedom and ending religious persecution, he’d be addressing antisemitism in his inner circle, anti-Muslim bigotry, hate crimes against people of color and other religious minorities,” the president and CEO of Americans United for Separation of Church and State, Rachel Laser, said in a statement. “This taskforce is not a response to Christian persecution; it’s an attempt to make America into an ultra-conservative Christian Nationalist nation.” More

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    ‘We create gods because the world is chaos’: Ralph Fiennes, John Lithgow and Stanley Tucci on celebrity, sin and papal thriller Conclave

    Faith, death and vengeful vaping: of all the Oscar contenders this year, Conclave is the one that best combines chewy religious inquiry and lavish side-eye. Adapted by Wolf Hall screenwriter Peter Straughan from the Robert Harris novel, Conclave has been directed by All Quiet on the Western Front’s Edward Berger as a heavy-breathing battle for hearts, minds and power.Ralph Fiennes stars as Cardinal Lawrence, who, after the sudden death of the pope, must park his own religious doubts to wrangle the 113 cardinals who have descended on the Vatican. These men will be sequestered until they can elect one of their number as the new pontiff. Among them are the gentle progressive Bellini (Stanley Tucci) and smooth traditionalist Tremblay (John Lithgow). Both have secrets. But are they as lethal as those of their friends – and rivals?The film was shot in Rome 20 months ago; triangulating the actors’ schedules for a reunion seemed to take almost as long. Fiennes is completing work on a new Alan Bennett adaptation and zombie follow-up 28 Years Later; Tucci shooting the Russo brothers’ latest and promoting his new memoir; Lithgow stars at the Royal Court in new play Giant, as Roald Dahl, railing against accusations of antisemitism.In the end, they all dialled in early one morning from different parts of London. Fiennes was in a tasteful kitchen and vast cardie, Tucci his home office, teetering with books and sketches, while Lithgow beamed from a creamy Chelsea rental.View image in fullscreenCatherine Shoard: Did any of you find or renounce God while making the film?John Lithgow: No. But we were in Rome, so taking a warm bath in Renaissance Italian art, which is as Christian as you can get. And we were working on something that really felt worthy. So it was a spiritual experience.Stanley Tucci: I was raised Catholic but broke with the church. It just never made sense to me. It was a myth I had great difficulty believing. But as John said, being in Rome is always incredibly moving. I remember as a kid living in Italy and being profoundly moved by the experience of going into a church, simply because of the art and the amount of time and energy that was devoted to creating it – and sustaining the myth. But it didn’t sway me one way or the other.Ralph Fiennes: I feel a bit differently. My mother was a committed Catholic, but quite enlightened. She had brothers and a great uncle who had been priests. My great uncle, Sebastian Moore, is quite a well-known theologian. So God was not unfamiliar to me. Questions about faith were something I grew up with.I rebelled against my upbringing when I was 13. I said to my mother: “I’m not going to mass.” I didn’t like the heaviness. There was a very claustrophobic, dominant feeling from the church in Ireland, where we then were living, in the early 70s. I hated the sense of compulsion and constriction.I don’t think of myself as a practising anything, but I’ve never stopped having a curiosity about what it is to have faith. I’m also very moved by what we can encounter with the art the church has produced. Not just the Catholic church. I was in Thessaloniki recently and went to a museum of icons there, which was profoundly moving. What is it that makes us want to build these churches and shrines? Faith is a huge, potent thing that mankind seems to want to have, even if the forces of logic and science and reason go against it. I’m curious about that energy.CS: Why are people drawn to faith?RF: It’s about looking for answers. Life is messy. Life is shitty. Life is unpredictable. I think human beings want a sense of coherence in their inner selves. And often faith does contain helpful guidances or moral rulings. Of course, the Catholic church has done terrible things. It’s full of twisted and dark corners, but all power structures will go that way. I think the precept of a faith brings people together and gives communities a sense of coherence.Christ was teaching at a time when tiny communities were held together by messengers on horseback or on ships, taking letters or preaching vocally. They didn’t have mass communication. So in a small community, how you cohered was really important. I have some experience with visiting Inuit peoples in northern Canada, where they worship animals and have a real respect for the elements. Their communities have been totally shattered and wounded by encounters with the Christian churches. But they have their stories which help them survive and cohere.ST: I think that this sense of camaraderie and community is something we all long for and there’s no question that the church does that. But we create these ideas of God, or gods, because the world is chaos. It’s to dispel our fears. We have no control over our lives and that causes anxiety. Fear of death is the most potent; we’ve created all these constructs to make ourselves feel better about when we or a loved one dies.View image in fullscreenEach society has their own construct to dampen those fears, to make it OK. If we think about religion as making order out of chaos, it’s exactly the same thing that art does. And yet so much art has been created by the church. Of course all of these incredible artists could only paint religious subjects. I have faith, I have faith in art. That’s where my faith lies.JL: What they said! It’s such a deeply thought-out film. What’s fascinating about telling a story like this is the context of a political event – the election of a new pope – and examining the electorate. The college of cardinals are all men who’ve been drawn to religion by a longing to commit their lives to faith. And so wholeheartedly that they are at the top of the food chain of a great big religious construct.But when it comes right down to it, they all have to vote and compete. There are rivalries and betrayals and deceptions and jealousies and ambitions and aspirations, all of which go counter to the entire reason they’re there: a devotion to Christ and the idea of the Catholic church. Any story with that tension between virtue and sin is automatically great. I think that’s why people are responding so fervently to this film. They see these tensions: men who went into something for deep personal reasons that have gradually been eroded by ambition.CS: Do you think there’s anything unhelpful about the drama of elections? Are we addicted to horserace narratives?JL: It’s inevitable when a leader is chosen that it’s going to get political. But it’s just an incredibly interesting moment for this film to arrive. While we were shooting the film, there was the great fight in the US House of Representatives for the House speaker. There were 15 ballots before Kevin McCarthy finally survived the process – it was just like what we were acting out.View image in fullscreenThat was uncanny event No 1 – the second is what happened two weeks ago. Had the only voters in that been the cast and crew of Conclave, there would’ve been the opposite result. There’s a great liberal tradition in film – and the great example is Mr Smith Goes to Washington. The forces of corruption and money in politics fail at the end and the simple man prevails. That’s very much the movie paradigm. And Conclave basically follows those rules. It’s just amazing the tide has turned so much in the last few weeks. It makes our movie into a kind of wish-fulfilment story – which I think is another reason people have been attracted to it.ST: The film does follow a certain trope, in a way, as the book did. But it’s a fascinating one – and not an easy one. So often movies are made just to make us feel better. That’s why there are so many happy endings in movies, because there are so many unhappy endings in life.CS: In the film someone pointedly says that the papacy is a heavy burden for an older man. Should there be an upper age limit on positions of power? Or even voting for them? In real life, cardinals can’t vote once they’re over 80.RF: It would be a great guideline in the current US government: 80 as a signoff. We’d have two years of Trump but not four.JL: I don’t think it would pass Congress at the moment.RF: But maybe that’s a good idea, to have an age limit on any electoral governmental ruling system. I’m sure that’s smart, but who decides whether it’s 75, 80, 70? There are plenty of people with alert minds working vigorously into their early 80s. But the patriarchal element seems to me one of the looming themes, that begs all kinds of questions. Stanley’s character, Cardinal Bellini, articulates the very, very vital issues of how the church should go forward in relation to gender and sexual identity and diversity. Mostly the film has been well-reviewed. Some people seem to think it’s a bit simplistic, but I think it puts on the table quite coherently and intelligently big themes that could be discussed without it being an attack on the church.View image in fullscreenThe Catholic church is riven with it. That’s why it’s very frustrating to read Saint Paul: he preaches love, but his strictures on women are just horrendous. It’s so conflicted. It needs a good clean out. And yet these patterns of behaviour do seem to appeal to all the world. People love the ritual. They love the tradition. It’s kind of a conundrum, isn’t it? The church is so potent. Clearly it does good. It does lots for suffering peoples and the poor, but it’s also got this other side where it’s so backwards in its conventions and thinking. Its traditions are holding it back.CS: What can the church do to change?ST: Priests should be able to get married. That changes everything. And nuns. Why can’t you be devoted to God and love someone at the same time? I don’t understand that. Priests used to be married many years ago but the Catholic church stopped that. The excuse was that priests needed to devote themselves to God. But really it was because when they died, everything went to their wives. It wasn’t about devotion but money. And I think that’s a problem. Priests being able to be married would ground them in reality and only enhance their spirituality. Let’s just start with that.CS: Yet in the US the democratic process recently embraced a return to patriarchy. Why are people drawn to institutions and leaders who seek to roll things back?View image in fullscreenRF: I think it comes back to a story and how it’s put out. Trump told a story. The way he described the problem with America and what he could do, was a story. He has a remarkable gift for talking and accessing people’s deeper gut feelings. And the story in its simplicity appealed. Whatever you think of the horror of the language and the racism and sexism that we all identify on the liberal side, it speaks to people. He’s the man in the bar who says: “I’ll get rid of this shit. We’ll make your lives better.” His win was a visceral response to a man saying: “I’m going to sort it for you.” Basically, his story won. It’s not my country, but it seems to me that the Democrats were increasingly perceived as a sort of removed elite. Theirs wasn’t a story that I think was put across very strongly. Trump told the best story, whether you like it or not.JL: He also told the story of the Democrats. He dominated the narrative with a much bolder, louder voice, and with the support of a huge amount of the media. Story is a very potent word in in this conversation. The Democrats couldn’t get their story out, or whatever was persuasive and compelling about their story couldn’t rise above all the noise.ST: By simplifying everything, he distilled it down to ideas that were very easy for people to grasp.JL: And that’s how tyranny operates.ST: He just played on everyone’s fears and he did what so many fascistic-minded people do, which is find a scapegoat: immigrants. It’s always the other. So people go: that’s why I have no money, because of that guy. It’s not true, at all. But it works. It’s worked before and it worked again.RF: It seems the rate of inflation in America has wrong-footed a lot of people; the price level people are used to dealing with suddenly went up.JL: Well, there was a simple story to tell there that never got articulated: inflation was substantially a result of the huge crisis of Covid and it had been coming down steadily for months. The Biden administration was doing a very good job at handling an inflation crisis, but that story never got told. And it doesn’t matter how many graphs you see in a newspaper, it still feels like prices are too high. But prices are too high because the country suffered a traumatic economic episode. It was being handled. God knows what’s gonna happen now, with tariffs being the new go-to solution. They’re gonna create inflation.ST: How are tariffs gonna help? I don’t know.CS: Conclave is a very theatrical film. Does all the smoke and bling and the costumes attract certain people to the pulpit? Someone like Trump – embraced by the religious right – is used to being immediately judged on his performance.View image in fullscreenRF: The spoken word in the space to a body of people is the business we’re all in. There’s John every night embodying Roald Dahl with extremely toxic views. In a way that’s a pulpitian provocation. That’s what the theatre does – and Giant is a fascinating, compelling play. As actors, when we speak on a stage and we have our audience, that’s a potent thing that’s created. I don’t know that people are drawn to the church so that they can always be speaking, but clearly if you are a priest, there is that moment when you get up and you deliver your homily for the week. You have to put across a view or a lesson or a teaching or an idea that is meant to send your community out with, hopefully, questions to improve their moral wellbeing or the way they engage with life.My memory of listening to homilies is that they are sort of provocations based in the religious text that say: think about this or think about that. How we listen as a congregation is fascinating. That’s why I love what the theatre is.JL: There’s something in all of us three – actors, not men of the cloth – that is mainly interested in impact. We just wanna reach people, and we’re playing roles and we’re telling stories that are not our personal stories. But the three of us have had hundreds of experiences of reaching people, throttling them with theatrics, making them laugh or cry or scream out in horror.RF: Or go to sleep.JL: Our great ambition is to wake them up and to startle them and get huge rounds of applause. There are two major, beautifully written speeches in our film that have an extraordinary impact on the college of cardinals. That’s why we are in the game. We understand the thrill of succeeding at making an impact.RF: And we understand that crushing disappointment when you realise you haven’t made the impact you’d hoped.JL: Oh, it’s awful!CS: The characters you play are trying to emulate God and falling short. As actors who are public figures, are you more conscious of being treated like quasi-gods – and of your own failings coming under more scrutiny?JL: Different types of actors are treated very differently. I’m a strange actor who’s gone off and done extremely peculiar roles. I’m the go-to psychopath or hypocrite or villain from time to time. I guess all three of us are character actors in a sense. My whole game is surprising people. I have a sort of perverse enthusiasm for upending people’s expectations of me. People don’t go to me for political wisdom. I come off very pretentious if I get anywhere near that kind of talk. But my acting is completely surprising and sometimes revolting. I just go for it.View image in fullscreenST: These people are trying to emulate God and yet they created God. So that’s weird. But without question, people in the public eye are always under more scrutiny. You’re larger than life. But I think that’s changed over the years. You used to see actors on stage, from a distance, in a proscenium. Then you saw them in movies, but still in this big rectangle. Everybody was big and what they did was big. Over the years things got smaller and smaller and now you can put me in your pocket.That changes the way we look at people. It used to be only posthumously that you’d find out somebody in Hollywood was a sexual deviant or a terrible drinker or whatever. In life, it was like: let’s just leave them alone. And everybody did. Television altered how much access to people you were allowed. But now, you can watch me on like your wristwatch and that changes the way you look at me. So people realise that yes, actors are just people. But they still want them not to have these faults. Yet they can’t wait to find out about them.JL: It’s interesting to hear you talk about this, Stanley, because of the three of us people have come to know you the best.ST: Because I made that food show.JL: But that food show is very much the Stanley show and the world has got to know you so well and like you so much. In Rome you were virtually worshipped in that wine shop.View image in fullscreenST: That was really funny. I remember when we went to a grocery store. You were always able to hide behind a persona or a character. So it’s odd because it’s the first time I’ve ever just been myself. And I was very uncomfortable with it at first, even though it was my idea. I don’t know what I was thinking, and now I’m more comfortable with it. I know the idea of connecting through food makes people so happy, so that makes me happy. I just think it’s a nice thing. But I’m never eating Italian food again …RF: I don’t know if priests are emulating God. I think they’re meant to be conduits or shepherds for the message. We’re all sinners – even priests. I think priests or nuns are mostly just answering a calling to preach the message. But of course, if you are preaching the message and you’re in the pulpit, naturally people will expect that you are going to be an example. Cinema is very potent in how it puts an actor’s face on screen. We are conduits for a playwright or a character, we’re not there necessarily preaching a religion or political idea or any kind of philosophy. We’re just drawn to roles. We’re drawn to the drama. The workings of cinema are so keyed into key myths that we want to keep telling ourselves. So audiences will project on to actors huge things, and the media massages the sense of projection. So you suddenly can feel very exposed. People in all forms of entertainment can suddenly realise that there’s an expectation of them as a private person. I think that’s troubling.CS: There are two lines in the film I want to ask your opinion on. The first is: “Things fall apart. The abyss calls out.” Which is a warning from one cardinal about what will happen if the church embraces liberalism. Where do you see the church in 50 years’ time? The second is Stanley’s character’s line that to not know yourself at his age is shameful. Is it, and do you?ST: I’m still learning about myself and trying to make myself better. I don’t always succeed. Sometimes we know ourselves and sometimes we just don’t. I don’t fully know myself. I worry that I’m going to have an epiphany about myself on my deathbed. Then I’ll just die sad.CS: What might it be?ST: Suddenly it’ll occur to me that I really just don’t like myself at all. And then it’ll be over. I’d have no time to rectify it.View image in fullscreenJL: You’d have time for a phone call, Stanley.ST: But I’d wanna go back and change things and make things better and I’ll just be dead.JL: By now, I have settled into a strong sense of myself as a good actor. I wouldn’t work all the time if I weren’t good at it. What I love about the profession is also what makes me feel a little guilty: it seems the most irresponsible thing you can do. Your lines are written for you. Everyone takes good care of you lest you miss a performance or lose a shooting day. You’re treated like a much bigger deal than you actually are. But I think the more you are content with that self-image, the better off you are.RF: I would like to think the church will evolve by dialogue within itself. That it can be a force for good. But I think the evolution of the church is going to be difficult and hard. Our journey through life is a constant evolution with relation to ourselves and in relation to others with whom we connect. There are always traps for us as individuals with our egos and our sense of anxiety. The best of the church or any faith, or any structure, or just your therapist, is in helping each other deal with the world.View image in fullscreenThe acting community at its best is wonderful at supporting each other. The experience where I thought this, at its best, is a fantastic profession to be in, was a production of King John, directed by Deborah Warner at the Royal Shakespeare Company in 1988. The sense of ensemble and community was so fantastic in that production. Everyone flowered in their parts and within themselves as a group. The best the church can be is as a fantastic group. And the energy and the positivity of the group reaches out, and groups everywhere are wonderfully self-supportive of each other.ST: That’s the ideal, but I worry that this right-leaning ideology that’s taking over so much of the world will once again make the church retreat. And that’s really scary.RF: But at the end of our film, the group celebrates the person who seems to me to carry the spiritual depth and coherence and integrity that is needed. Going forward in the world now, we’re very frightened of what might come at us because of what’s happened. But we mustn’t lose sight of the power of what we can have. We must keep intact our aspiration to an ideal. More