Bishops in the House of Lords

Debate between Alex Burghart and Tommy Sheppard

Thursday 6th July 2023 Westminster Hall

[Tommy Sheppard]

But there are plenty of occasions when it has happened, much to the chagrin of Members of the House of Lords who contributed to the Humanist Society’s report on the matter.

The final thing that I want to say about the way that the bishops operate is that the code of conduct in the House of Lords, and particularly its strictures on conflicts of interest, does not apply to the Lords Spiritual. In effect, it is accepted that they would not have a conflict of interest, or if they did, that it should be ignored. In effect, one Church—the Church of England—has 26 paid professional advocates, right at the heart of the constitutional arrangements of this country, who are there to protect and advance the interests of that institution. That gives the Church of England an unfair advantage in this democratic system.

In preparing for this debate, I looked at what happened in deep history, because the relationship between Church and state, and the history of bishops in the Lords, is very old. I read about a controversy in the time of Richard II, centuries before the country that I represent in this place was even part of governance arrangements. At that time, a majority of Members of the legislature were Church representatives. In fairness, no one would claim that was democratic, but a bunch of people took decisions, and the majority of them were representatives of the Church.

That changed with the dissolution of the monasteries, after which Church representatives became a minority in the upper Chamber, and in 1847 the number of bishops in the House of Lords was capped at 26. The situation has not been reviewed since. Some on the conservative side of the argument will say that the fact that the arrangement is so old is reason in itself to protect and not challenge it, but we are talking about our democratic constitution; it is not good enough to leave untouched and unreviewed an arrangement that is so obviously out of touch with our times.

The time is right for a review. We first need to identify the mores, attitudes and norms of the society in which we live and which our Parliament is meant to govern. Everyone will admit that they have changed remarkably, even in our lifetime. In the 1950s, one might have been able to describe England or Scotland as a Christian country, but that is no longer the case. In the last British social attitudes survey, 52% of the population identified themselves as non-religious, and a further 9% did not answer the question, so the number of people who identify as religious is getting towards a third of the population these days. Within that, only 12% of people say that they identify with the Church of England—and the Church says that only 1% of the population are active in the Church, in the sense of attending services and being part of it in any normal sense. Clearly, there is a great disjunction between the type of country we are and whether the Church should continue to have this privileged and separate representation at the heart of our constitution.

I am not saying—I repeat this point—that it is wrong for people of faith to be involved in our public life and public discourse, and to be representatives in Parliament. I am saying, however, that it is clearly wrong that one Church and one institution in our country has guaranteed and automatic representation at the heart of our governing arrangements. After all, we do not apply that to any other section of society. We do not say that university vice-chancellors, representatives of the royal colleges of medicine or any other part of society should appoint Members to the House of Lords, and we certainly do not say that any other Church or religious group should, so why is this anomaly allowed to persist?

In this debate, we will necessarily engage with the wider context, on two fronts. First, we will invariably get into a debate about the general role of Church and state, and whether the time has come to disestablish the Church of England and have a proper separation of powers, so that we have secular arrangements for our governance. Some time ago, there were plenty of examples of established Churches—indeed, the Anglican Church was established in many other countries—but over time disestablishment has taken place, and I submit that it has been to the benefit of both Church and state. Demonstrably, the state has continued to be there, without being subject to partisan interests, and the Church has been freed from the responsibility, and has been better able to play the role it should in debates taking place among the population: the role of our social and moral conscience.

We can point to no example of the disestablishment of a Church being anything other than beneficial. No one would consider going backwards to re-establish a Church that has been disestablished. That said, there are plenty of examples of established Churches that do not have privileged or guaranteed representation in the legislature. Again, the UK is exceptional in that regard. We need a wider debate about the role of the Church of England in our diverse, multi-ethnic, multi-religious, non-faith society, but that is not germane to the argument about representation in the House of Lords. We could remove the Church of England’s representation in the House of Lords without disestablishing the Church of England.

The other argument that we get into is the general question of Lords reform. I took part in a radio discussion on this issue this morning, and one caller asked why we were even talking about bishops in the House of Lords, because we should have been talking about having an unelected second Chamber. To some extent, I agree, but I think the bishops’ presence in the House of Lords is a good place to start, because in many ways it is a double affront to the notion of democracy. Not only are the bishops not elected by, or accountable to, the public; they are not even scrutinised and subject to the normal appointment mechanisms for the House of Lords. They are completely separate from that, so if we want to talk about the balance between elected and appointed representatives, and about the role of scrutiny and transparency, the bishops are the best place to start.

Lords reform has been talked about for so long—certainly for all the time I have been in Parliament, and for many decades. I think it was 113 years ago that the Labour party committed to the abolition of the House of Lords. I say that not to have a go; I simply point out that it has been an intractable debate for a very long period. It is useful to have this debate, and to see whether we can engage on the subject. An electoral contest in the United Kingdom is coming, and parties will have to frame propositions on this matter. I wait to be educated by the shadow spokesperson, the hon. Member for Nottingham North (Alex Norris), about His Majesty’s Opposition’s thinking with regard to the upper Chamber, but I note the report published by the Labour party at the end of last year, which talked about having a second Chamber. It did not say how the second Chamber would be elected or appointed, but it talked about a Chamber of the nations and regions of the United Kingdom. I think the presumption is that representatives would be elected in some way. Even within that model, however, there is simply no role or logical place for the Lords Spiritual, so on those grounds, they would have to go.

Hon. Members will hear from the SNP’s Front-Bench spokesperson, my hon. Friend the Member for Glasgow North (Patrick Grady), about our party’s thinking on this issue, but I should explain why I am engaged in this debate. Of course, my colleagues and I want Scotland to become a politically independent, self-governing country in these islands, and we want a much better, co-operative relationship between the national Governments of Britain. That is something we aspire to, and there is not really any conceivable place for the House of Lords in that arrangement. In many ways, there is a particularly Scottish aspect of this issue, because the bishops represent the Church of England; they do not even represent the Anglican community throughout these islands.

[The Parliamentary Secretary, Cabinet Office (Alex Burghart)]

I am grateful to the hon. Gentleman for giving way. He is making a very interesting speech. On a point of curiosity, if the worst were to happen and Scotland became independent, would there be an upper Chamber in its legislature? Is that in the SNP’s plans?

[Tommy Sheppard]

That would be a matter for the people of Scotland. My party’s proposal is that if we had consent to move forward and become an independent country, a modern, democratic constitution would be written. We would spell out the rights of each citizen and the process of government. That would be when to debate whether it was necessary to have a bicameral Parliament, or whether a single legislative Chamber would suffice. I note that part of the argument in this place is that we need an upper Chamber because the House of Commons makes so many mistakes. That seems an argument for reform of the House of Commons, rather than justification for an unelected Chamber.

There is a particular attitude in Scotland; people look at the House of Lords, and at the role of the Lords Spiritual within it, and see this very much as another country. They see this as part of the rationale for doing something different, and moving forward to become an independent country.

I will wind up in a moment because I want others to have a chance to contribute, but I want to say that we need to continue this debate. It is very much overdue in this place, and I know that the public are with us on that. I gave some figures about how many people identify as non-religious. When we ask people whether the Church of England should have automatic and guaranteed representation in Parliament, we find that the majorities against that arrangement are phenomenal: 68%, including a majority of Conservative voters, say that it cannot and should not continue.

This is a debate whose time has come. We should make time for it in the main Chamber as we go through to the end of the year, in a time slot that I hope—with all respect to the Backbench Business Committee—will allow more colleagues to participate and engage in the discussion. This is something that gives our democracy a bad name, and it does not do any favours for the Church of England.

I will finish by repeating this point: it is so important that people of faith are engaged in public life. I say that as a humanist and an atheist, but I respect everyone’s right to practise their religion and to have their own belief system. I want to see a pluralist, tolerant society where everyone is respected, so, of course, I want people and faith leaders such as bishops to be involved in our public discourse. I agree with many of their statements and arguments and the way in which many of the bishops vote on many topics of the day. I am not saying in any sense that they should be excluded from our parliamentary system, but they should be there on the same basis as every other citizen. They should be subject to the same rules as everyone else. At the end of the day, surely that is what democracy means: everyone is treated fairly and everyone has the ability to hold others to account.

I commend this discussion to the House and I look forward to it continuing as the months go by. Perhaps we will actually see the framing of some policy on this matter, with will feed into the political debate at the election, and we may even see some change. Or perhaps Scotland will become an independent country first—I do not know.