Christian Nationalism and the Far Right: Tommy Robinson’s New Crusade in the UK
The resurgence of far-right activist Tommy Robinson, now Stephen Yaxley-Lennon, has taken a surprising turn with his embrace of Christian rhetoric, prompting a complex response from religious leaders in the United Kingdom. After a large rally in September drew approximately 150,000 supporters, Robinson sought a prominent position at a smaller “Unite the Kingdom” (UTK) carol service in Whitehall this December, hoping to capitalize on a new message of Christian revival. However, the event attracted a mere 1,500 attendees – roughly 1% of the September turnout – suggesting a limited appetite for this rebranded approach.
Robinson publicly framed the carol service as a non-political celebration of Christmas, a move that may have deterred some of his more ardent followers. While crosses and flags were visible, overt discussion of his usual political themes was largely absent. However, undercurrents of his previous rhetoric remained, with one attendee complaining about her grandchildren being “banned from celebrating Christmas” at school and others distributing leaflets advocating for protection from “illegal immigration.”
The shift in Robinson’s messaging coincides with his release from prison last May, where he reportedly “received Jesus Christ as his personal lord and saviour” according to Rikki Doolan, a minister at the Spirit Embassy church in Tottenham. Doolan, a former Ukip candidate, visited Robinson weeks before his release and described the conversion as a genuine spiritual experience. Following his release, Robinson explicitly linked his political activism to Christianity, stating he had “looked deeply…about what made Britain, and it is Christianity. We are a Christian culture” in an interview with the far-right Visegrad 24 media platform.
Over the Christmas period, Robinson amplified this message on X (formerly Twitter), reposting content claiming a surge in church attendance and adding his own commentary with religious symbols. This followed a September UTK march featuring overt Christian symbolism, including crosses, placards proclaiming “Christ is King,” and the singing of hymns.
The question now facing the Church of England and other denominations is how to respond to this burgeoning “Christian nationalism” on the far right. Some church members advocate for a firm rejection of racism and xenophobia, arguing they are incompatible with Christian teachings. Others caution that a direct confrontation could amplify Robinson’s message and attract unwanted attention.
The situation is further complicated by the motivations behind Robinson’s conversion. Some observers believe his newfound faith is merely a strategic maneuver – a “respectable cloak” to broaden his appeal beyond his traditional base and tap into a wider pool of potential supporters. Others point to the well-established and influential Christian nationalist movement in the United States as a potential model.
According to Chris Wickland, a senior pastor at the evangelical Living World Church Network and an associate of Robinson, the rise of Christian nationalism is a continuation of long-standing debates about identity and social cohesion. He noted that many attending churches are “disillusioned with the political situation” and seek faith as a stabilizing force. Online footage has even shown Wickland attempting to recruit new members from participants in the rightwing “Raise the Colours” movement.
The presence of UTK supporters in churches is creating a dilemma for clergy and congregants. “People are showing up on the back of these rallies, and local church leaders are thinking: ‘What do we do with this?’” said one attendee at a December meeting of church leaders in Westminster. Arun Arora, the bishop of Kirkstall and co-lead in the Church of England on racial justice, expressed joy at Robinson’s reported conversion but emphasized the need for him to embrace core Christian values of love, compassion, and justice.
Within the Church of England, Arora has been a leading voice advocating for a strong response to Robinson’s anti-migrant stance, while also cautioning against demonizing all those associated with him. He and other clergy in Leeds have engaged with protesters outside asylum hotels, offering dialogue and a vision of “positive patriotism.” Arora predicts an upcoming “battle as to what Christianity is” in the coming years.
Several clergy members publicly called for a firm response from the Church of England prior to the UTK carol service, a call supported by criticism from the Baptist Union, Methodists, and United Reformed Church. In response, the Church of England released a 43-second video affirming that “Christmas belongs to all of us,” a move some saw as a “safe” way to address the situation without escalating conflict.
Differences in opinion on how to respond to Robinson and the broader rise of the far right are reportedly present at the highest levels of the Church of England, between Archbishop of York Stephen Cottrell, a long-time advocate for racial justice, and incoming Archbishop of Canterbury Sarah Mullally, who has expressed concern about the use of Christian symbols for oppressive purposes. The Church of England bishops are scheduled to discuss their response to Christian nationalism in January.
Nick Spencer, a senior fellow at the Christian thinktank Theos, believes the Church of England faces a genuine dilemma. Embracing rightwing activists could damage its reputation, while rejecting them outright could be a “missionally-speaking a catastrophe.” Steve Chalke, a Baptist minister and founder of the Oasis Charitable Trust, argued that ignoring Christian nationalism would be “really unwise,” comparing it to ignoring a cancer.
Whether Robinson will continue to pursue this strategy remains to be seen. His announcement of a “largest demonstration for national unity and strength” planned for May, billed as a celebration of British culture and identity, notably omitted any mention of Christianity, potentially signaling a shift in focus. The sincerity of his religious conversion, and its ultimate impact on his political agenda, remains a key question as the UK grapples with the complex intersection of faith, nationalism, and the far right.
