Conviction politics is changing morality

Political dialogue gives way to animal-like culture war.

Barnabas Aspray

Barnabas Aspray is Assistant Professor of Systematic Theology at St Mary’s Seminary and University.

A severed doll head, resembling Donald Trump, lies on dirty ground.

Max Letek on Unsplash.

“We're gathering 100 MILLION signatures to OVERTURN Trump's wrongful conviction!”

I received this SMS message, along with a link, on Monday 10th June. It was the fourth message of its kind I’d received since the verdict convicting former US President Donald Trump of felony. This time, out of curiosity I followed the link. I found a lot of words in capital letters conveying a sense of extreme urgency, but I did not find any evidence or argument for the injustice of the verdict.

Trump’s conviction has been met with a torrent of reactions from people across the political spectrum. Everyone sees the event as an episode in the upcoming US election in which Trump plans to run for president. For those on the left, it’s final and conclusive proof that he is unfit for office; the evidence is clear, the courts have decided, end of story. For those on the right, it’s a further sign of the depraved depths to which the Democrats will go to discredit him; the jury was rigged, and the whole thing was a political stunt to win the election. The legitimacy of the court ruling is something nobody on the left questions and nobody on the right admits.

To me, these responses are another sign of the ever-widening gap between left and right that eats up all common ground, even the rule of law. Political victory now takes priority over truth or justice – or perhaps more accurately: victory for my side is identical with truth and justice. To concede anything to the opposing side is seen, not as praiseworthy, but as betrayal.

My comments in what follows are nonpartisan: I want to point to what is true of both sides equally: the failure of dialogue and its replacement by a warfare mentality. This change affects even what we consider moral and admirable behaviour. It is not only a problem in the US. Ever since Brexit, things have become increasingly polarised in the UK as well.

That is what “culture war” means. War and dialogue are opposites; war is what happens when dialogue has failed.

Formerly in Western nations, rival political parties offered different means to achieve the same end: a flourishing society of justice, peace, prosperity, and freedom. Politicians disagreed but they respected each other. They had faith in the political process in which they all participated. Consider as an example the letter George Bush Senior left Bill Clinton after losing the 1992 US election.

“Your success now is our country’s success,” he wrote. “I am rooting hard for you. Good luck.”

The fact that he was now president was more important than which political party he belonged to.

In such a cohesive society, the legal system was a trusted arbitrator whose decisions would be accepted by victor and loser alike. This does not mean the system was perfect. Everyone knew that justice could sometimes miscarry. But the public did not see themselves as qualified to judge that either way. How could they expect to know more than the jury?

What we are witnessing now is a return to a more animal-like state in which the goal is that my team wins no matter what. If the arbitrator rules in favour of my tribe, they are seen as executing justice. If they rule against my tribe, their ruling must by definition be unjust.

That is what “culture war” means. War and dialogue are opposites; war is what happens when dialogue has failed because both sides have been unable even to “agree to disagree.”

Reasoned debate is seen as no longer effective in light of the vile underhanded tactics of the other side (but not, of course, of my side).

In dialogue, both sides aim to uncover the truth even if the truth turns out not to be what I wanted or thought. Prioritizing the truth means that I might realise I was wrong and concede the point, even at some material cost. For example, in a property dispute, I might become persuaded of the truth of my opponent’s case and give up my claim. That may be painful, but winning was less important than justice being done. In dialogue, both ‘sides’ are really on the same side because they both ultimately want the same thing.

In war, on the other hand, the goal is to defeat the enemy and it makes no difference whether they are right or wrong – or rather, it is assumed without question that they are wrong. If words are used in war, they are weapons in disguise, not meaningful communications.

This transformation from dialogue to war changes morality itself. You are now judged, not by the sincerity of your pursuit of truth, but by how loyal you are to your tribe. Even to take seriously the opposing position is viewed like reading a propaganda flyer dropped from a Nazi airplane: don’t even read it, it will only twist your mind!

Even seven years ago, fans of Jordan Peterson were fond of the phrase “all I want is to have a reasoned debate.” Regardless of your opinion of Peterson or of whether he exemplified this, those who used this phrase revealed a desire for dialogue rather than war. But today, many of those same followers no longer say that. Now they say, “the left is out to get us and must be stopped” and their counterparts say, “the right is out to get us and must be stopped.” Reasoned debate is seen as no longer effective in light of the vile underhanded tactics of the other side (but not, of course, of my side).

What do we want from our political opponents? We want them to listen to us and to take our arguments seriously.

What role can Christianity have in this polarised society? Sadly Christians are often seen as part of the problem rather than the solution: sold out to one political party. But we should be clear that Christianity does not sit neatly on either side of the divide. That does not mean Christians should be moderate or “centrist,” as if none of the issues matter much. Christianity comes down strongly on many things, but those are spread across the political spectrum. The way Christians vote depends on which issues they judge to be the most important or pressing in the current circumstances.

Second, Christians are called to make peace in time of war. “Blessed are the peacemakers,” Jesus said, “for they will be called children of God.” Christians are called build bridges rather than burn them, to seek common ground rather than trying to obliterate their opponents. This can start with showing love and respect for the person behind the argument; by celebrating our common humanity before trying to argue a point.

Third, it means exemplifying the kind of attitude we want to see in our opponents. “In everything do to others as you would have them do to you,” Jesus told his disciples. What do we want from our political opponents? We want them to listen to us and to take our arguments seriously. We want them to stop making cheap caricatures of us and represent us at our best. We want them to break out of their echo chambers and read news from a variety of political leanings. We want them to open themselves to persuasion and be prepared to change their minds. Jesus suggests leading by example and doing those things first.

Fourth and finally, the Christian’s allegiance is to truth and justice above any tribe, any agenda. The real political situation is almost certainly complex, with much to be said for and against both sides. There are awkward facts that don’t fit our own political position; let’s admit them. The Christian commitment to truth means being ready to acknowledge the weaknesses, failings, and faults on our own side before we point the finger. It’s hard, I know. I am not perfect at it myself. But it’s a more Christlike moral standard to aim for than that of the culture warrior who excels at demolishing the enemy.

Restoring dialogue won’t be easy and may come at a high personal cost. But the cost is greater if we don’t try. My own desire is to see Christians taking the lead in the restoration process and showing the world what Christlike peacemaking can accomplish.

Interview

Culture

Nationalism

Politics

S&U interviews

22 September 2025

14 min read

Tim Farron: our politics is fragmenting, not polarising

Responding to Christian nationalism and the politicisation of religion

Graham Tomlin

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Tim Farron stands on a conference stage with arms wide

Farron addresses the opening rally of the Liberal Democrat Conference.

This is a transcript of a recent conversation between Tim Farron MP, former leader of the Liberal Democrat party in the UK and Graham Tomlin, Editor-in-Chief of Seen & Unseen

Graham Tomlin: I read a book recently by Bijan Omrani called God is an Englishman. It makes the case for Christian faith as having hugely shaped English life - our legal system, our literature, our poetry, music, language, landscape and everything. The point he makes is that the probably the biggest social change in the last 50-60 years is the decline of Christianity as a publicly recognised set of assumptions. Do you think that's true? And does it matter?

Tim Farron: I think there's certainly some truth in it. I do subscribe to the Tom Holland thesis, which is that Western liberal democracy owes its existence, and therefore the West in terms of values, to the gospel. What do I mean by that? I mean a sense that all human beings are awesomely made in the image of God, and therefore are of enormous value - every single one of them. that justice matters, that no one should be above the law. Likewise, a kind of more negative view of humanity, which is we're all sinners, and therefore we shouldn't be concentrating the power in the hands of too few of us. And so, I think Western liberal democracy definitely owes itself to Christianity. I'm speaking to you from the Houses of Parliament where there are chapels everywhere, and there are relics, shall we say, of the Christian faith all around. Indeed, the day in Parliament, including this day, begin with prayer. And good prayers for that matter. So, I I certainly do take his point.

Is it significant that over the last 50-60 years that has been a declining influence in our politics? Yes, of course it's significant. I think again to quote other people, Oz Guinness's line that we live in a ‘cut-flower society’ is one I really think is true. The reality is that so many of the values that we hold to in Western societies, in the UK in particular, are grounded in faith in Christ, in what the gospel teaches us. And if we've now two or three generations into Christianity formerly being the established religion, but in reality not, then after a while, you lose. Cut flowers look nice and pretty for a while, but eventually they die because they're not attached to the roots.

The image I've heard recently that is that that of a dying tree. A cut flower doesn't take long to die off. But a dying tree, where the roots have shrivelled up takes quite a long time. It can still look like a very flourishing tree, but over decades, it begins to wither above the surface as well as below.

Bede, in the eighth century, was probably the first to really identify the English nation as a as a united entity linked into kingship and Christianity. We had the Coronation recently, which was a deeply Christian event. We have bishops, the succession of the monarchy is Protestant. The King is the Supreme Governor of the of the Church of England. But does all that make Britain a Christian nation? Would you call it a Christian nation?

TF: I'm always quite wary about referring to anything as a Christian nation. Nations aren't saved. Individuals are. I don't think we are ever encouraged in the Bible to think that people or nations are saved by conquest. I'm not just talking about invasions and crusades. I'm talking about elections. We know that all human beings are sinners, that politics is not ultimate. I think there's plenty of guidance for us in the Bible to tell us that politics matters, that we're meant to seek the welfare of the city in which we've been placed, that we're meant to care for those around us, to love our neighbour in practical ways, not only in spiritual ways, but in physical ways as well. I think we're to engage in politics. But politics is not ultimate, and we should be careful about seeing the advance of the Kingdom as something you do either with the rifle or the ballot box.

We’ve just had the Unite the Kingdom march through London with Tommy Robinson and friends. At that event, there were people holding crosses, hymns were sung, there was a chant of “Christ is king”. What do you make of all that does it? Does it worry you?

Yes, it does worry me if I'm honest with you. I can see some silver linings, but the appropriation of Christianity by one political movement troubles me. Well, let's put boldly - it is heretical. Christ should shape our politics. Our politics should not be shaping our faith.

I think there are two forms of Christian nationalism. I'll pick one of them – it is the idea that we should be a kind of clerical state. All the laws should be Christian, and we should act like a Christian nation, almost like a Christian version of some of some Islamic countries.

On the other hand, you've got the marches run by Tommy Robinson - a kind of Christian nationalism where Christianity is seen as a symbol of Englishness and of Britishness, to be appropriated to wear as a badge. It's Land of Hope and Glory, ‘green and pleasant land’, St George, myths of our past flags and all the rest of it. And it's all kind of like a pot-pourri, a minestrone of things that make us British. I don't want to poo-poo that, but that's not Christianity and so my worry is that whenever a political party seeks to appropriate Christianity, then by definition, the other half of the culture war will have their fingers in their ears when it comes to the gospel, and that's a really bad thing. And also, the way in which it is spoken of, it's not spoken of lovingly, gently. It's not spoken of in a way of where we're seeking to bring people into relationship with Christ, but as a kind of a as a badge or as an emblem.

Jesus will not endorse your politics. If you have grabbed hold of the cross and Christianity as motifs of your patriotism, your nationalism, it's not Christianity. Jesus will not endorse you. He won’t endorse people on the other end of the spectrum either. He will disturb you. He will contradict you. And if you want to come into a living relationship with Jesus Christ, be prepared to put all of that in the bin because he will ask you to.

Theologians and sociologists often use a distinction between thick and thin religion. Thin religion is an identity marker which can be used as a bit of a stick to beat people with, but thick religion is where you really take seriously the teachings of the faith. You go deeply into it, develop a life of prayer, attending church, really taking this seriously.

There were genuine Christians on the Tommy Robinson march and I'd love to speak to some and understand where they were coming from on all of this. On my podcast through the whole party conference season, I'll be interviewing Reform people, Lib Dems, Conservatives, Labour - and so I don't condemn anybody for their political views. I do think there’s something about the whole kind of Tommy Robinson cabal, which is just especially ungodly, but that doesn't mean that he's not tapping into concerns that are legit.

What’s the silver lining?

In Christian nationalism, you've got a bunch of people who think they like Christianity. They may never have heard it properly, but they think they like it. And so, there's a good chance they might come into the door, and if they come into the door and the right person is behind pulpit, they might hear the gospel as well.

I'm doing various talks at the Lib Dem conference. Two of them are specifically Christian and in the first instance I'll have to do battle with “isn't Christianity bad? Isn't it all made-up and not true anyway?” And those are two hurdles before I can then even begin with the gospel. When somebody thinks Christianity is part of being English and we should reclaim it, then at least I'm over those first two hurdles! And I can then get into the gospel, which will be equally shocking to them. Equally shocking. It is a very big hurdle. Jesus Christ is the cornerstone that you will trip over because he will tell you that you've got to love your enemy. He will tell you to love the unborn, and he'll also tell you to love the refugee. He will tell you to abide by, traditional sexual ethics, and he will also tell you that racism is an outrageous sin. He will tell you that the package of beliefs that you signed up to - tear them up.

I always like to remind myself of something David Steel said a few weeks after I joined the Liberals when I was 16 at the first conference of my membership. He said any liberal that doesn't disagree with at least ten per cent of Liberal policies isn't really a liberal. And I like that. But I think that with Christians, it should be even more so. You know, you're joining a band of sinners. You know that because you're one of them. And so you're going to join imperfect group of people who are seeking.

Political parties being that is something we maybe accept, but the culture war seems to flush us into trenches which are far more neatly cut, where there is so much more hostility. And I would argue that Christians need to stay out of the court. You can join a party. Don't get in a culture war trench.

What about the rise of Reform? It does seem to tap into a kind of deep unease that is around middle Britain. You will hear people in that movement talking about the increasing prominence of Islam or ‘woke’ ideology. And they see that as a sort of threat to the Christian character of the nation. Are they right to feel threatened by that?

One thing we should say first and foremost: Christ is on the throne. The battle is won. Don't panic. With regard to Middle England or Middle Britain, I want to be really respectful about Muslims and accept their rights to think different things. And I think Islam is just another world view. That's not Christianity, so is atheism, so is agnosticism, so is nominal Christianity. And so, I don't feel especially threatened. I mean, as a Christian I don't feel threatened at all because the victory is Christ’s. It's won and God does not need our help.

Do I think Islam is true? Carefully, I would respectfully think it isn't. I think atheism is untrue. I think agnosticism is untrue. I think modified versions of Christianity where we've added or taken stuff away from it is untrue. Yet I will die in a trench to defend people's rights, to think all of those things.

And I think Christianity is true and Jesus is who he says he is. And so what I do think is that we should have the right to respectfully disagree. And that's the thing that I've think we may have lost in the last 20 or so years, and some people will put that down to woke ideology. But nobody who is ‘woke’ ever uses the phrase ‘woke’! If you use the word ‘woke’, you've turned lots of people off. If you think you're anti-woke entirely, then you're anti-Christian. If you're entirely woke, then you probably are as well. As I said earlier on, if you are following Christ, you should be concerned for the rights and the life of the unborn child, and should be equally concerned for the right to the refugee. And so what are you, woke or not woke? You are above all that. That's what you are. If you're complaining about wokery, you've got a problem. If you're massively woke, you've got a problem, in a very gentle and gracious way. You should be above all.

It seems to me that both kind of conservative and progressive elements or instincts have their roots in Christianity because, you know, the progressive element knows very deeply that the world is fallen. It's broken, it needs justice. Things need changing. We can't just assume everything is fine. But the conservative approach gets that not everything is up for grabs, that there are some things that is given to us. We just simply have to accept the nature of reality that God has given to us. And so, you've got to be a little bit of both if you're if you're being authentic to Jesus?

I think that's right. And I think that's one of the reasons why it's completely legitimate for Christians to belong to different political parties.

I want to ask you about the Conservative MP Danny Kruger joining Reform.
Some would say that our politics is getting more polarised and there's not much space left in the middle.

It is polarised. I think there's an awful lot of anger. You hear some of the language of the Tommy Robinson characters and some others talking about civil war as if they want it, a language you just wouldn't have heard, at least not from the right. You might have heard it from the revolutionary Communists and the Socialist Workers back in the day when I was a student. But then again, let's be careful not to have rose-tinted spectacles about on about the past. The political and ideological difference between Margaret Thatcher and Michael Foot was colossal including, of course, that Margaret Thatcher thought it was stupid to not be in the European Union and Michael Foot wanted to leave! So too over nuclear defence, who we're allied to, who should own the means of production - massive, difficult decisions and divisions between the two parties back then. Today no-one's really arguing about who controls the means of production, or what level of taxation there should be or any of that stuff. These days it’s all about identity. Somebody once said that the lower the stakes, the more ferociously over which they are fought. And it seems now that we're arguing about stuff that - oh, forgive me - doesn't matter.

As for Danny Kruger, he's intellectually credible. That's something Reform haven't got a lot of. And now they have with Danny. And the Labour Party just feels hated. And so, the parties that are not Labour and the Tories are doing well. Reform appear not to be held back by the need to present ideas that are based on evidence, and therefore they can say anything, and therefore they're on 30 per cent of the poll and we're on a mere 17 per cent and the Greens are on nine or 10 per cent.

But I think where we're at is that there's a real detachment of people from the parties they've always supported. And that's been going on for some time. You could say it sort of started the 60s and the 70s, but it's absolutely got turbocharged since Brexit. That certainly seems to be where we are on the timeline and so people who had always voted Labour are now not doing so, those who always voted Tory, not doing, it's incredibly fluid.

I guess what you're pointing to is not so much the polarisation of political discourse, but the fragmentation of it. After all. 400 years ago we were on the brink of a civil war. That's polarisation! If we're living in a very fragmented world, what is the role of the church in such times? And – can we call Britain a Christian nation in any sense?

I think the role of the church is to model Christ. We should love Jesus internally and we should be pointing to him and making him known externally. And that's our job really. I'm not convinced we do that enough.

I think we should be modelling Christ in his servant-heartedness in loving our communities in a practical way. And that means doing things like supporting refugees, supporting people in living in poverty, making sure that we make best use of whatever property the church might have to meet social need, but always, always put in the gospel at the centre of it.

The story of the account of Jonah really resonates with me because of how he is towards Nineveh. Jonah ends up in the belly of the fish because he's legged it, he's gone literally in the opposite direction to where God was wanting to send him. He was going to go to Nineveh, to speak to these terrible people that he really did not like at all. Jonah was meant to tell them that they need to repent and believe. And Jonah knew God is a good and almighty powerful God, and unless he preached the word of God, they never would repent. He hated Nineveh. So he legs it to Spain and ends up in the belly of a fish. But the point is this. We've all got a Nineveh.

Who is it for you? Is it Tommy Robinson? Is it Jeremy Corbyn? Who's your Nineveh? And whoever they are, you pray for them and reach out to them and love them. You do not need to agree with them. You should not agree with them. This models the utterly radical nature of the gospel and holding out the possibility of salvation, a relationship with the living God to absolutely everybody, including the people you do not like. To love your enemy. It's the most radical thing that you can do, it's the heart of what he did because he did that all the way through to the cross.

Tim, thank you so much. It's always good to talk with you. It's always very illuminating, inspiring, encouraging.

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