The evasive cunning (casuistry) of Politicians using Morallty.

The evasive cunning (casuistry) of Politicians using Morallty is so. because they rightly suspect that moral claims gain additional salience from the fact that the moral intuition system, like other inference systems in our minds, is not really open to conscious inspection. That is, we have moral intuitions without having much access to the computational operations whereby the system produced such intuitions. 

Associating concepts of full-access supernatural agents to moral intuitions may well provide a post hoc rationalization of the intuitions. So, in a sense, concepts of gods and spirits are made more relevant by the organization of our moral thoughts, which themselves do not especially require any gods or spirits.
For instance, most people feel some guilt when acting in a way which they suspect is immoral. That is, whatever their self-serving justifications, they may have the intuition that an agent with a full description of the situation would still classify it as wrong.
Now, thinking of this intuition as “what the ancestors think of what I did” or “how God feels about what I did” provides an easy way of representing what is otherwise extremely vague. 

That is, most of our moral intuitions are clear but their origin escapes us, because it lies in mental processing that we cannot consciously access. Seeing these intuitions as someone’s viewpoint is a simpler way of understanding why we have these intuitions. But this requires the concept of an agent with full access to strategic information. These associations are not the origin of the moral feelings, but a convenient way of commenting upon them. In this sense, moral intuitions and feelings contribute to the relevance of some supernatural concepts. The latter, again, can be seen as parasitic upon intuitions that would be there, spirits and gods