Marriage (Same Sex Couples) Bill

Lord Brown of Eaton-under-Heywood Excerpts

Monday 17th June 2013 Lords Chamber

In conclusion, I strongly agree with the noble and learned Lord, Lord Mackay of Clashfern, and indeed with the noble Lord, Lord Armstrong of Ilminster, that we need different descriptions for what are essentially different commitments. Equality is about equality of respect and equality of dignity. I strongly support it and I have done all my life. But equality is not the same as sameness. That is the fundamental mistake in this Bill. Therefore, there is no reason why a different nomenclature describing different levels and different kinds of commitment should not be part of this Bill. I strongly urge that we find nomenclature that describes the real differences—equal differences, but differences nonetheless—between couples who are married according to the traditional method and couples who are married because they seek a life-lasting union under this Bill. I support the noble Lord, Lord Armstrong of Ilminster.

[Lord Brown of Eaton-under-Heywood]

My Lords, when I came into the Chamber this afternoon, it never occurred to me that there might be something original to be said. Having listened, however, to all the speeches thus far, it seems to me that it is original to point out that the very purpose of this Bill—its underlying objective—is inclusivity; it is sameness; it is to eliminate, so far as possible, any differentiation in regard and in treatment of same-sex couples from heterosexual couples. It is to give same-sex couples the exact same status, benefits, comfort, joys, estimation, reputation—call it what one will—of marriage. The Bill is so called and the Explanatory Notes make that plain. With the greatest respect to those who move and support these amendments, they are calculated, if not indeed designed, essentially to undermine that core purpose of the legislation.

In truth, this is a root-and-branch attack on the Bill, almost in the same way as was advanced at Second Reading. I, too, regret I was unable to speak at Second Reading—I was in fact celebrating my own golden wedding. I am happy to say that my noble and learned friend Lord Lloyd of Berwick was among those who joined me in the celebration. He says today that to talk of civil unions, instead of using the language of marriage would be, and I think I quote him accurately, “to give the gay community what it so obviously desires”. With the best will in the world, it would not. They have civil partnerships. It is absurd to suggest, I would argue, that civil partnerships and civil unions are distinct.

[Lord Elton]

I think that there is a misunderstanding between us about the difference between being equal and being the same. If you have two different things and put them together, you do not arrive at a larger quantity of the thing that was originally there; you arrive at something new. If you add one part of hydrogen to two parts of oxygen, you finish up with water.

Whatever you say in the law, there are two different categories here; what we are trying to do, in all charity, is to bring them together and bring some sort of reconciliation and mutual recognition of understanding, which is being made exceedingly difficult, if not impossible, by the way this thing has been introduced into Parliament and into public life. However, the fact remains that when you have one part hydrogen and two parts oxygen, you finish up with water and not hydrogen.

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[Lord Brown of Eaton-under-Heywood]

I, of course, need the most rudimentary lectures in any scientific subject you care to mention, but I appreciate—and it was said time and again at Second Reading—that there is a distinction between equality and sameness. However, that is no bar to giving the gay community—same-sex couples—the same term to celebrate and enshrine their faith in and commitment to each other. If the Bill goes through in its present form and those couples are henceforth asked, “Are you married?”, they will be able to say yes, but if the amendments that are now suggested go through, they will still have to say no, and I for one would regret that.

[Lord Elystan-Morgan]

My Lords, I find myself in total agreement with the submissions made so clearly by the noble and learned Lord, Lord Brown of Eaton-under-Heywood. I have immense respect for and sympathy with those who stand firmly on each side of this argument. If it is proven that there can be no actual sameness in single-sex and dual-sex marriage, then on a very artificial basis the argument seems to be carried that way. There cannot be total sameness, and we all know that.

However, the question that we should humbly be asking ourselves this afternoon is: can there be so much in common that the idea of marriage can accommodate both in respect and in status? That, I think, is the real question. If the argument was that the Christian concept of marriage is now and always has been immutable, unchangeable and utterly the same from generation to generation, then my case would fail. However, is that in fact the case?

Prior to 1836, people could get married in this country only in the Church of England. My forebears were staunch Welsh Presbyterians but they had to submit to a ceremony that they regarded as wrong. Was that not a massive change in so far as the institution of marriage was concerned in 1836? I am sorry to pontificate about matters that are well known to many distinguished lawyers in this House but before 1882 and the Married Women’s Property Act of that year, a married woman could not hold substantial property in her own name. She could hold what I think was called her “paraphernalia” but other property became the property of her husband and she herself was essentially a chattel of her husband’s estate. Immediately after that Act of 1882, could anybody say that marriage had not changed at all, any more than one could say it after 1836?

Then, in 1925, the criminal law was substantially changed. Previous to that point, if a married woman was present when an offence was committed by her husband, there was a clear presumption—a rebuttable presumption, it is true—that she was acting under his dominion and under his orders. Would one not say that that substantially changed the situation of marriage in the criminal law?

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[Lord Dear]

I am grateful to the Minister for giving way. I specifically did not say that. My amendment, if adopted, would certainly not lead to the sort of conduct whereby a housing manager could decide that he did not much like single-sex marriages and therefore would not allocate a house. That was quite specifically not what I had in mind. It was that the housing manager should not be punished or be at detriment for holding those views when he stood back and said, “I don’t want to get involved in this. Somebody else should make this allocation”. That is the point I was making.

[Lord Brown of Eaton-under-Heywood]

Before the Minister answers that, I should like to be clear on whether the noble Lord, Lord Dear, is suggesting that it is open to a registrar who objects to same-sex marriages to desist from performing a same-sex marriage.

[Baroness Stowell of Beeston]

I am grateful to the noble Lord, Lord Dear, for his intervention but I disagree that it is legitimate for, say, a housing officer to withhold his services or, rather, to withdraw participation in an aspect of his job on the basis of his religious beliefs, although he is absolutely within his rights to express his religious beliefs at work. In an earlier debate, the noble Lord and others, including my noble friend Lady Cumberlege, raised the case of Adrian Smith. We must not lose sight of the fact that, as my noble friend Lady Barker made clear, Adrian Smith won his case. I absolutely understand the point made by noble Lords that it is regrettable that people sometimes have to go through that process in order for the law to be made clear, and I wish that that never happened. However, I am grateful that the law exists, so that somebody with a strong case that they are being unlawfully discriminated against can be successful in bringing a case, as illustrated by that example.

In this area, it is also worth referring to another example—raised, I think, by the noble Lord, Lord Dear, but certainly by others—concerning the Reverend Brian Ross, who was a volunteer police chaplain for Strathclyde police. It is difficult to comment on an individual case without knowing the full facts but the religious protections in the Bill make it clear that belief that marriage should be between only a man and a woman is legitimate and mainstream.

The amendments of the noble Lord, Lord Dear, also appear to have the effect of elevating the belief that marriage should be between only a man and a woman over all other religious or philosophical beliefs which people hold and which are deserving of equal respect under the law. A belief that marriage should be between a man and a woman is undoubtedly worthy of respect in a democratic society. As such, it is already protected under the religion or belief protections in the Equality Act 2010 and under Article 9 of the European Convention on Human Rights. It is therefore unlawful to discriminate against someone simply because they hold this belief.

The determination of whether there has been unlawful discrimination under the Equality Act is always a matter of balance, depending on the facts of the case. The noble Lord’s Amendments 7 and 8 would, I believe, disrupt that balance. An employer must be able to insist that employees carry out their work in a reasonable and professional manner. If, for example, a chauffeur for a commercial car hire company arrived at a wedding and decided that he would not drive the couple because they were of the same sex, that would amount to unlawful discrimination and would leave the employer open to a claim on that basis. It would also affect the employer’s business. It is right that the employer should be able to take action against the employee in those circumstances. However, Amendment 7 would prevent the employer doing so and therefore I believe that it goes too far.