Blog Categories:
Vote:
Channel 4’s Cathy Newman’s cornering of Tim Farron in one of his first high profile media appearances after his election as Lib Dem leader was hardly one of the history’s great moments of theological disputation. But Tim’s apparent inability or unwillingness to clarify convincingly whether he believed, as a committed Christian, that homosexuality was a “sin” set off a flurry of criticism both inside and outside the party. Some questioned his suitability as leader of an avowedly liberal political party whilst others despaired of their own place in a party led by someone with what they felt was an ambivalent commitment to equality for them.
Now, in the spirit of full disclosure I ought to say perhaps that I did not vote for Tim. Indeed, unhappy as I was that the party must under its current rules be led by one of a much depleted rump of a House of Commons group I wasn’t intending to vote at all. And, though I have never managed to vote for the eventual winner of a party leadership election, I have nevertheless been mostly happy with the choices of others. In a party whose policies are generally made by the membership, I regard the leader more as a spokesperson for the decisions of the membership than as the “supreme leader” evident in other parties.
But in the end, I did vote for Norman Lamb, purely on the basis of the candidates’ responses to the questions about land value tax put to them by ALTER. To be clear, both supported some form of tax shift, but I felt that Norman’s fuller answer demonstrated he understood the implications and so the urgency of doing so slightly better. And I shall return to LVT later - yes, I shall link it to the issue of “sinning”!
Which brings me back to Tim’s interview. Between that last paragraph and this one, I have watched “The Imitation Game”, the story of Alan Turing and the Bletchley code breakers. It was a useful reminder that we should never forget or underestimate the sort of barbarism that goes on when people with the power to make law take something they believe their supreme being has decided is wrong, or “sinful”, and make public policy around it. But of course, whilst sexual minorities have long been victims of this sort of legislation, it is not only us. Law has discriminated against women, racial groups, free speech, scientists, people of other religions and religious dissenters, and many other groups on the basis of some aspect of their life or their very existence being “sinful”.
And all the Abrahamic religions share this repugnant history. Whilst many predominantly Christian countries have taken many, often significant, steps toward eradicating such discrimination from their laws, it cannot be doubted that their holy books do appear to demand temporal punishment for such spiritual “foibles”. And prominent today of course are those countries, or would be countries, who operate Islamic Sharia Law. But the liberal, and I wholeheartedly believe that Tim is one of these, should have a different view of the whole concept of “sin”. And this is where Tim didn’t do terribly well getting his explanation across.
At its most basic, personal level, “sin” is a falling short of some measure of perfection. In the case of any of the “religions of the Book” - Judaism, Christianity or Islam - we believe that the divine creator, themselves perfect in every way, desires us to be like him/her/them in order that we can share in their love for all eternity. Our various scriptures are claimed to set down what that perfection looks like, but of course all suffer from the fact that whilst they may be divinely inspired, all have passed through the minds and pens of imperfect humans, imbued with particular cultural and social customs and needs, and interpreted and reinterpreted to support or attack political and economic interests and so on.
Even if you don’t subscribe to any of these religious systems, we all probably have some idea of “the good life” and in that most basic sense, we all have an idea of what is a “sin” - some trait or habit or action that falls short even of our subjective ideas of what leads to that “good life”. And whether we call it confession or just self-reflection, we probably all ponder on how we could do things better, for ourselves and for others. Indeed, as if to deliberately obfuscate matters, even the most hand-wringing of secular liberals often talk about using the state’s power to punish and deter us from things we deem harmful to our communities, ourselves, or others - just consider the term “sin taxes” for example.
To the religious liberal, though, wary of “enslavement by conformity” and community coercion, the idea of temporal punishment and discrimination by secular power for what amounts to a falling short of one’s personal striving for perfection, with the caveat of course that it does not cause harm to others, should be anathema (another religious concept of course!). If anything defines the British liberal tradition it has been the support for religious pluralism, including, especially today, the right not to have a religion.
As a liberal, Christian and gay man, I support the times Tim has voted against some aspects of legislation - I do not wish to coerce others into accepting something they personally don’t believe is right, though I think they are most often wrong for believing so. Indeed, I have many times called for me to have the right to know when someone I am preparing to interact with holds me in contempt for any aspect of my life: I’d rather not do business with people who disapprove of me in such a personal way that does not harm them.
Tim’s attempted explanation in that interview that “we are all sinners” is, therefore, quite correct. Unless your ego is so overinflated that you think yourself perfect, according to whichever objective or subjective measure you wish to use, we all, in the sense I have outlined above, “sinned”. That we live in a culture that no longer thinks, as a rule, as liberals, that we should inflict civil punishment on breaches of one or other idea of the things that define the “good life” is a great advance. In spiritual terms, punishment is reserved to God (and I don’t even believe he punishes, really) and for human societies to usurp that position is itself what I would call blasphemous.
But to go back to what sort of things people regard as sinful, and what are harmful to society and other individuals, there does appear to have been a long history of some kind of “hierarchy” of “sin” and “sexual sin” has often been near the top of that. There can be cultural reasons for that. The strictures against what appears to be homosexuality in Leviticus, for example, were written in the context of rules for an emerging nation. Like many societies before and since, maintaining their strength as a nation was important.
The list of sexual “sins” in the pentateuch are all focussed on things that will either fail to produce children for the next generation of the nation or may produce weak or damaged children. In ancient Israel, “immortality” was something you achieved in others’ memories after you had gone: hence all the “begats” in the bible tracing and celebrating people’s ancestors. To be homosexual, to not procreate, not only offends against the nation that needs its strong future generations but the offender will “surely die” - have nobody to continue their line in memory.
But a few chapters after these, in chapter 25, as well as elsewhere in the bible, we are instructed about economic welfare. Notably that debt shall be forgiven every fifty years, the "jubilee" during which the freed slaves and debtors would cry "hallelujah", and that, in verse 23 “The land shall not be sold for ever: for the land is mine, for ye are strangers and sojourners with me” and that, in verse 36 “Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.” Enclosure, permanent ownership of land, and lending at interest may have their economic uses in a capitalist society, but if one really believes that sexual activities which at the very most might harm the individual’s path to perfection and nobody else’s, surely one must be even more concerned about the economic privilege that church and state and their powerfully connected cronies have wreaked on their fellow men and women throughout history. These privileges, economic privileges, are what liberals should be trying to eradicate, rather than worrying about who thinks what about one’s bed-time proclivities.
If Tim wants to expiate his clumsiness last week, I would encourage him to reflect on what Leviticus chapter 25 tells us about economic justice and how we achieve that in today’s society!
Blog Tags:










































