14th October 2026
The growth of right wing politics and in particular of Christian Nationalism is deeply concerning. It works against the Christian gospel of loving our neighbour whoever and where they are. It works against care for creation. And it works against social justice. I was therefore glad to attend this year’s Green Christian Conference:-
Responding to nationalism: reconciliation or resistance?
The following is my summary/ recollections of all that we heard and discussed at this conference – 10th October 2026. The key speaker was Dr Jonathan Chaplin of Wesley House, Cambridge – a political theologian working on issues of democracy and environmental theology.
Jonathan Chaplin started by identifying the things we have all seen this year – radical political rhetoric, protests and marches from right wing groups and political parties – from announcements by both the Reform and Restore parties, the Unite the Kingdom movement and the Patriotic Platform. In particular we have seen and heard their “co-option’ of the name and symbols of Christianity. One might even call it ‘identity theft’ for its questionable to what extent those using this identity also follow to the message of the Christian gospel. (This has been boring out by recent research by the Theos think tank – https://www.theguardian.com/world/2026/oct/11/christian-nationalism-uk-far-right-people-rarely-go-to-church-report?CMP=Share_iOSApp_Other
Their message ignores the inclusivity of the gospel, the calling to welcome the stranger and to care for one’s neighbours, whoever they are and where ever they come from. Their message also derides ‘woke’ issues including net zero and other policies that address the climate and biodiversity crises. Rather they promote an agenda that purports to return to traditional values, to restore Britain to a ‘golden era’ of the past – and yet which at the same time encourages patriarchy and xenophobia and the removal of social care.
However Chaplin promoted us to consider that there were many issues of change in our world today that do make people feel threatened, and about which we should seek an empathetic understanding:-
- Post industrial white working classes do feel disadvantaged and do experience exclusion
- There has been a growth of mass migration (often caused by climate and economic and political turmoil elsewhere in the world)
- Changing gender roles can feel disempowering for some (although whilst right wing rhetoric promotes patriarchy in the UK it opposes patriarchal practices in other cultures such as in Islam)
- Loss of traditional culture such as pubs.
Chaplin then invited us to consider that nation and state are different things, the former being cultural and the latter political.
Nation
Cultural community
Something to which we may be partial
An environment rather than a thing
Always changing and pluralistic
May have recognisable traits but no fixed character
State
Has definite legal boarders and its own legal regulations
It is a thing that has the power to act (NB nations can become states when they establish legal boundaries, regulations and become a body that can act)
Boarders may be established by conflict and conquest. They may not always coincide with where nations reside. A nation may exist across multiple states or a state may rule over multiple nations.
States can shape their nations – for good or ill
States may use ‘national myths’ to shape the nation
They may favour a majority national viewpoint in determining rules, policies etc
States can be arbitrary in their rule
How then does faith relate to nation and state?
Here there is a spectrum of possible responses:-
- Faith-based cultural influence
- Pluralistic faith-based politics
- Soft Christian privilege
- Hard Christian privilege
- Christian ethno-nationalism
- Faith-based (in this instance thinking particularly of Christianity) cultural influence is where individuals or groups seek to shape the nation via evangelism – so that more people embrace their faith values; by being a Christian presence in the workplace/ school/ community seeking to influence the shape of these establishments. There is no expectation that the State should implement rules or practices that would mirror Christian faith.
- Pluralistic faith-based politics is where one’s faith is a driver of political engagement, and political avenues are used to to try and shape law and policy to accord with one’s faith. But this position nevertheless accepts that other faith groups can and may use similar political avenues to promote their viewpoints. Democracy and debate are seems as the forum in which to resolve differences and determine outcomes.
- Soft Christian privilege is where a faith institution (in the UK, the C of E) has certain privileges such as seats in the House of Lords, involvement in leading and shaping ceremonial events for the state (eg coronations, prayers in Parliament, Remembrance Day commemorations, religiously based bank holidays etc). Other privileges include state-funded C of E schools, chaplaincies in schools, prisons, hospitals etc. NB the C of E can be seen as a ‘hospitable establishment’ – a symbolic but beneficial state body.
- Hard Christian privilege is where the privilege shifts from benign to exclusionary. This view point seeks to make the nation into an officially Christian nation, authorised by the State. Here Christianity should be constitutionally privileged to the exclusion of other faiths. Christian public prayer and worship would be promoted, whilst the public prayer and worship by other faiths would be prohibited. Supporters of this view point are often critical of church leaders who do not espouse the same viewpoint.
- Christian ethno-nationalism follows a similar approach to hard Christian privilege, but further limited privilege to those only of certain ethnic group – eg white British. It is not expected that this Christianity is underpinned by any theological understanding but rather by ethnic culture beliefs.
These represent a spectrum of views of which only the last two should be understood as Christian Nationalism. The first three can be seen as legitimate democratic view points, but the last two are clearly undemocratic and risk undermining democracy within the UK. As Green Christians – ie with a particular concern for the wellbeing of God’s Earth – we should challenge these latter two view points not just because they work against the gospel, but because they oppose the green agenda here in the UK and oppose global cooperation on green issues to the detriment of all our neighbours.
What would a Green Christian vision of the nation – of nation-hood – look like? Chaplin suggested it would be inclusive of everyone (ie regardless of faith, ethnicity or class etc), that it would be outward looking embracing the wider non Christian and non human communities, and would be caring of both humans and nature. A green nation would find its identity in working for justice and solidarity, be both outward and forward looking (ie not trapped in the past whether that memory is real or imagined). Such a nation would seek reconciliation between its citizens and explain and develop (including listening to others as well as challenging false and misinformation) a vision of eco-wholeness. It would highlight and enable the positive benefits of creating green jobs, green spaces, healthy and readily accessible diets, energy security through renewables, etc.
A standout word would be empathy. Not just being able to listen and understand, but demonstrating the importance of so doing. Being able to find a common ground from which to develop forward looking conversations. Being able to create neighbourly relationships around ecological issues – these might include community gardens, clean river swimming sites, play streets.
We also need to be concerned as to how we read the scriptures today. How do we sense what the Holy Spirit is asking of us? Do we need to challenge unhelpful, outdated, Christian traditions that are no longer acceptable?
Conference attendees then joined breakout groups to discuss and formulate ways of putting some of these ideas into practice.
- Jesus welcomes everyone and embodies compassion. How do we follow Jesus in today’s social climate?
- Who is my neighbour? Countering the idea that my neighbour is a ‘white English man’. Making disciples of all nations not a nation of all disciples.
- In a world of nationalism and internationalism, how do we address the food crisis? Are ‘self-sufficiency’ and ‘buy British’ a product of nationalism or part of national resilience?
- Choosing our allies: is it a good use of our time and resources to make common cause with other (non Christian) groups? If so which and how? How wide should our focus be? Just climate and biodiversity or also social justice, debt justice etc?
- Different opinions? How do we counter narratives of othering, division and exclusion when we see them in our churches? How do we de-polarise conversations? How do we catalyse change? Are there resources that can help us with difficult conversations? How do we make the time – create opportunities – for these conversations?
Further resources
Churches Together in Britain and Ireland had produced notes for small groups discussions entities Kingdom over Nation – https://cte.org.uk/working-together/kingdom-over-nation/
For the full Theo’s report and other of their resources re Christian Nationalism – https://www.theosthinktank.co.uk/christian-nationalism
A recording of the Moral Maze discussing empathy – https://www.bbc.co.uk/sounds/play/m0030c85
