Christianity came to Iraq in the first century AD. The Christians of Iraq are believed to be one of the longest continuous Christian communities in the world. Throughout their long history in the region, Christians have been persecuted, threatened and massacred many times, but they have always managed to remain. Today however, the two thousand year old presence of Christians in Iraq is in danger of coming to an end. In 2003, before the invasion and occupation of Iraq by the United States and its allies, there was an estimated 1.5 million Christians in Iraq, about 5% of the population. Fewer than 400,000 are thought to remain today. In a single decade more than two thirds of Iraq’s Christians have fled the country. In recent years, the Christians of Iraq have been caught in the middle of what is essentially a civil war between the Shiite and Sunni Muslim majorities. Extremists on both sides view the Christians as sympathetic to the West and, as non-Muslims, unworthy to live in their Islamic fundamentalist vision of the country. As a result, Iraq’s Christian community has become a victim of an open and systematic campaign to cleanse the country of its religious minorities. The Christians who remain in Iraq have for the most part sought refuge in the historic heartland of Iraqi Christianity – the Nineveh Plain and parts of Kurdistan – in the north of the country. In the relative security of these areas the Christian communities have concentrated into pockets and attempt to preserve their culture, traditions and religious heritage despite the threats and their dwindling numbers. The seizure of Mosul and much of the Nineveh Plain by the Islamic State severely aggravated an already precarious situation, forcing many Christians to leave the country and to seek refuge in the United States, Canada, Sweden or Australia among other places.

The 2003 invasion and occupation of Iraq by the U.S. and its allies killed hundreds of thousands of Iraqis, injured many more and devastated countless lives. Violence and sectarian strife have displaced 2 million Iraqis within the country and caused 2 million more to flee Iraq. At the height of the exodus in 2008, five years after the invasion, the United States had only accepted a few hundred Iraqi refugees. The scale of the Iraqi refugee crisis forced the U.S. government to change its policies and to begin facilitating the resettlement of Iraqi refugees who were threatened due to their association with the occupation. In the past five years, between 10,000 and 15,000 Iraqi refugees have been arriving annually in the United States to begin rebuilding their lives, however they are arriving during the worst economic crisis the U.S. has known in over 80 years. Resettlement benefits and assistance last a very short time and refugees soon find themselves competing for jobs and housing with millions of out-of-work Americans. Contrary to some refugee populations, the majority of Iraqi refugees are well-educated, middle class people who had a comfortable standard of living in Iraq despite the insecurity and violence. They struggle to adapt to American culture and to accept menial jobs to survive despite their skills and experience. Over the past few decades, Iraqis have and continue to suffer ineffable human tragedies. The United States has a moral obligation to assist those Iraqis who can no longer live in their country as a result of the American intervention.

The West Bank city of Hebron has a Palestinian population of approximately 160,000. The Maarat HaMachpelah (Tomb of the Patriarchs and Matriacrhes) in the city's historic center is the burial site of four biblical couple: Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah. Its is venerated by all three Abrahamic faiths. In the midst of the Palestinian majority, ninety Jewish settler families live in the old quarter around the tomb protected by the Israeli Defense Forces (IDF). They see themselves as the guardians of the site and have a profound conviction that a Jewish presence must remain in Hebron. In early November thousands of Jews come to Hebron for the Haye Sarah Shabbat when the story of Abraham's purchase of the burial cave and land in Hebron is read from the Torah. The Shabbat is highly symbolic as proof of Jewish rights to Hebron among the settler movement.