Marriage (Same Sex Couples) Bill

Baroness Richardson of Calow Excerpts

Monday 24th June 2013 Lords Chamber

[Baroness O'Loan]

My Lords, I thank the noble Lord for the question. Having read the previous guidance, most recently this morning, I would not anticipate that the guidance would actually specify the tenets of the individual religion. What I would anticipate is that it would have the provision that education must be provided in accordance with the tenets and that there would be, as the right reverend Prelate has provided, a structure of registration and designation of schools, so that there would be a quality assurance process underlying it. If the amendment is not sufficiently concise, I am sure that it will be possible—unless it is pressed to a Division at this stage—to encourage the Minister to respond with a government amendment, which would provide precisely for what is required.

[Baroness Richardson of Calow]

My Lords—

[Lord Elton]

I am so sorry, but I want to ask the noble Baroness a question relevant to the one she had been asked, because it does not seem to me that there is a problem. My noble friend Lord Phillips of Sudbury asked what happens if different denominations have different views but the amendment requires it to be,

“in accordance with the tenets of the relevant religion or religious denomination”,

so it is merely relevant to the school in question.

--- Later in debate ---

[Baroness Richardson of Calow]

My Lords, this amendment sounds eminently reasonable until you try to imagine yourself a child within a classroom in a school of a religious foundation. If you are talking about marriage and you know that your parents, who are legally married to each other, are both of the same sex, how would it make you feel if you were told that their union is legal but not moral and not in accordance with Christian teaching? Perhaps I might ask the right reverend Prelate whether there is to be any guidance on the criteria issued for entrance into a school of religious foundation to alert parents of same-sex unions and their children that this may be the case. I am trying to see how it will work out and what it will mean to them if they are told that their parents are legally married but that this is not within the Christian religion, and whether the criteria for selection might need to be changed—or at least for parents to be alerted.

[Lord Alli]

My Lords—

Marriage (Same Sex Couples) Bill

Baroness Richardson of Calow Excerpts

Monday 17th June 2013 Lords Chamber

[Lord Black of Brentwood]

My Lords, I strongly support what the noble and learned Lord, Lord Brown of Eaton-under-Heywood, said. He crystallised exactly what the debate about this group of amendments is about. The rationale behind this Bill, the philosophy that underpins it, is the concept of equality of marriage. Without wishing to go over the same old ground that to a large degree we went over at Second Reading, the point is that gay people simply want the right to share in the same institutions, not the same institutions that are qualified in some way or another. With due respect to those who say that there is not much in it, there is a great deal in a name and it is much more than a matter of nomenclature, which I think is the phrase the noble Lord, Lord Phillips of Sudbury, referred to.

Words such as “union” and “espousal” will themselves turn rapidly into divisive terms. If I fill out one of those forms at a bank or somewhere else and they say: “Are you married?”, and I have to say: “No, I am espoused”, I shall feel in exactly the same state I was in under the existing law of civil partnerships. Therefore we do not want simply to replace one second-division label with another. I think that the noble Lord, Lord Phillips, was the first to raise the issue of esteem. I have to tell noble Lords that the issue of esteem and the use of the word “marriage”, unqualified by anything else, are inextricably linked.

I spoke in the debate two weeks ago. Other noble Lords talked about the postbags that they had had since then. I have had a very substantial postbag—more so than when I have talked here on other matters—from people who looked at the House and thought very well of our proceedings. A number of people wrote to say that we gave them the courage to come out. That is a remarkable thing. However, this amendment flies in the face of all that. It is a wolf of an amendment in sheep’s clothing. It strikes at the heart of the Bill and would go against the entire philosophy on which it is rightly based, which is full, unqualified equality for gay people.

[Baroness Richardson of Calow]

My Lords, it is my understanding that what same-sex couples are asking for is not permission from the state to enter into loving, committed, lifelong relationships but the recognition by the state that the relationships they have entered into, or will enter into, are equally valid in bringing stability to society and in being a right and proper place for the upbringing of the children they take into their families. Therefore, anything other than marriage, which we have all said is the bedrock of our society and should be the basis for the ongoing upbringing of children, will not do.

[Lord Dobbs]

My Lords, I feel deeply unhappy to be divided on this matter from so many of my traditional friends on these Benches, but divided I am. Many of these amendments seem to rely on an understanding of the word “marriage”. In many of them we get down to defining the term. A “traditional marriage” is said to be,

“the voluntary union of one man and one woman for life, to the exclusion of all others”.

That is stated in several of the amendments that we are discussing. We need to look at definition to see what it means.

I will start with,

“to the exclusion of all others”.

Surely the bar is set too high for most mortals, including even the clergy and—dare I say it?—royal princes. The failure to keep to such a high trajectory does not destroy the meaning of marriage, and should not destroy the purpose of the Bill.

We are told that traditional marriage should be for life. Again, sadly, this is not so. We do our best. We promise and intend to be married for ever, but divorce is no longer a matter of public shame, although I hope it is a matter of much private regret.

Therefore, all that seems to be left of the definition is that marriage should be between a man and a woman. Traditionally that has been indisputably true. How could it have been otherwise? Until very recently, homosexuality was punished by the full force of the law: incarceration, a criminal record, chemical castration in many cases, and almost total social exclusion. Of course marriage traditionally was between a man and a woman.

However, the definition does not hold water. There is no satisfactory definition in the amendments of traditional marriage. Going back in time, we find that marriage was about inheritance, power, social standing and securing property rights. Those with no power or little social standing did it to make it easier to have sex—let us be honest. It is only in our lifetimes that marriage has been broadly based on love and any sense of equality between a man and a woman. Even today, there are still many exceptions to that rule.

Marriage has always changed its foundations. It evolves and will continue to do so. I have considerable sympathy for many of the values that lie behind the amendments. For instance, we have all suffered for too long from the intolerance exemplified in political correctness. However, with the greatest respect to many of my colleagues, we cannot base a piece of legislation on a concept of traditional marriage that has no enforceable meaning.

--- Later in debate ---

[Lord Cormack]

My Lords, this is a very different, and rather more limited, amendment, but I think it has some importance. I had tabled it really as a probing amendment to try to get a clear answer from my noble friend who will be responding as to why clergy within the definition of the Bill are limited to clergy of the Church of England and the Church in Wales. Of course, one understands this in the case of the Church of England; it is the established church of the land. Welsh disestablishment happened a long time ago. It seems to me that there is one church in this country that deserves to be mentioned in the same clause: the Roman Catholic Church. I know very well that there are clear and honourable differences of opinion within the free churches. We heard eloquent speeches both today and on Second Reading from the noble Baroness, Lady Richardson, to indicate that she, as a former president of the Methodist Conference, takes a line that is clearly at variance with the official line of the Church of England and the Roman Catholic Church.

[Baroness Richardson of Calow]

Perhaps I may also remind your Lordships that it is not the line that my church is taking at the moment.

[Lord Cormack]

I am grateful for that clarification, although I know quite a number of free churches ministers of different denominations who would certainly line up behind the noble Baroness. However, if she or anyone else wished to table a further amendment to include the clergy of the free churches, I would raise no objection, but the Roman Catholic Church has made its position clear and unambiguous. That deserves recognition, and the priests of the Roman Catholic Church deserve the same degree of protection that is rightly being accorded to priests of the established church. It is in that spirit that I briefly commend the amendment to the Committee and hope that it will at least elicit some support. I beg to move.