Atheists and Humanists: Contribution to Society
Lord Harrison Excerpts(11 years, 4 months ago)
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Lord Harrison
That this House takes note of the contribution of atheists and humanists to United Kingdom society.
Baroness Stowell of Beeston
My Lords, as other noble Lords are leaving the Chamber while the handover is going on, it is timely for me to remind your Lordships that the next debate, in the name of the noble Lord, Lord Harrison, is also time-limited. The same number of speakers is listed on this debate as well, so with the exception of the noble Lord, Lord Harrison, the noble Baroness, Lady Royall, and my noble friend Lord Ahmad, all Back-Bench contributions are limited to seven minutes.
Lord Harrison
My Lords, today we speak up on behalf of the silent majority, for those of us who do not attend any place of worship, whether church, mosque or synagogue. It is a silent majority, whose full contribution to British society has perhaps been unsung for too long. In contrast, we find that religious voices are ever more present, and sometimes shrill, in the public square. However, because atheism is a philosophical viewpoint, arrived at individually and personally, we are not given to marching in the street chanting, “What do we want? Atheism! When do we want it? Now!”. As a humanist who senses that religion has neither rhyme nor reason, I believe that we should ensure that our needs and concerns are met and satisfied in that public square, as they are in the private armchair. For too long we have been silent, contemplative hermits in terms of our own cause.
Humanism is a non-religious ethical life stance based on reason, humanity, and a naturalistic view of the universe. As the non-religious proportion of the UK population increases, the contribution of humanists to British society also increases. While not all of those who are atheists would necessarily describe themselves as humanist, nevertheless a great many of those who are non-religious are essentially humanist in outlook. The increase in the proportion of the population which is non-religious is demonstrated not only by the 2011 census results, in which the non-religious element rose from 15% in the 2001 census to 25% in 2011, but also in the more recent British Social Attitudes survey published last year, which found that as many as 46% say that they do not belong to any religion.
Humanism is perhaps the default philosophical position for millions of people in the UK today, and millions of humanists in one way or another in their daily lives improve society by strengthening our democratic freedoms, involving themselves assiduously in charity work, increasing our body of scientific knowledge and enhancing the cultural and creative life of the United Kingdom.
The British Humanist Association is the national charity which works on behalf of non-religious people. Founded in 1896, it has more than 28,000 members and supporters and more than 90 local and special interest affiliates. The BHA campaigns for a secular state and on a range of ethical issues, puts forward the humanist viewpoint in public debate and lobbies the Government and parliamentarians. I am very pleased to see the noble Baroness, Lady Stowell, in her place today, because she will recall that we managed to have a humanist amendment added to the same-sex marriage Bill.
The BHA also has a network of celebrants who conduct non-religious ceremonies which are attended by more than 250,000 people every year. Some BHA members also give up their time to provide pastoral support to non-religious people in hospitals, prisons and universities alongside the chaplaincy teams of those organisations. In my own borough of Camden that silent service of humanists has not percolated through to the NHS, which still believes that those of the non-faith tradition should be served by chaplains of all kinds of faiths.
The BHA campaigns for secularism, the separation of church and state and an end to all religious privileges. The work of humanists and atheists in campaigning for secularism has helped to make the UK a more tolerant, free and equal society. In a secular society, the state does not favour any particular belief system. Members of all religious faiths, as well as those who do not have a religious faith, stand equal before the law. A society in which everyone has equal rights and minorities do not suffer from discrimination is a tolerant and democratic one.
Humanists spent decades campaigning for the abolition of the blasphemy laws, which was finally achieved in 2008. Blasphemy laws place religiously-motivated restrictions on freedom of speech and should have no place in a democratic society. Humanists have had to campaign for personal freedoms in modern society that we now take for granted such as the legalisation of homosexuality, the ability to access contraception and women’s right to access safe abortion facilities. We wish the Church of England well in its ambition finally to have women represented on the Bishops’ Benches.
We campaign for a fully secular state, for the disestablishment of the Church of England and the removal of the Bishops from the House of Lords. We know that there are stirrings within the Anglican Church from people who take the same view. Perhaps it would be helpful to have a more equal distribution of those who profess religious faiths and those who do not—as with the BHA or the National Secular Society—on your Lordships’ Benches.
The BHA also campaigns to end discrimination on the grounds of religion and belief, and it welcomes, in particular, the recent decision by the Girl Guides to drop the reference to God in their membership oath. The BHA also campaigns on ethical issues, such as the right to an assisted death for the permanently incapacitated and incurably suffering. Humanists try to achieve a more cohesive society by campaigning against social division in the education system and, indeed, the social engineering of church schools. We believe that children and young people should be free of religious indoctrination and have the space to develop their own beliefs. We would welcome the church intervening in the clearly odd matter of parents who apply to church schools when they are clearly doing so simply to have access to those schools and not as a profession of faith.
Humanists and atheists are sometimes accused of being intolerant of religious believers and being unwilling to work with them to build a better society; however, we support the Fair Admissions Campaign, which calls for an end to religious discrimination in admissions to state-funded faith schools, and the Accord Coalition. We work with the Christian think tank, Ekklesia, British Muslims for Secular Democracy, the Hindu Academy and Rabbi Jonathan Romain MBE. The BHA also campaigns against the teaching of creationism and in favour of the teaching of evolution. We call for an improved sex and relationships education. Humanists also call for an end to the requirement for collective worship in schools and for the reform of religious education, so that pupils are given the opportunity to explore different religions and non-religious world views, including, of course, humanism. Some BHA members are already working with the Standing Advisory Council on Religious Education and local authorities.
It is often claimed that the religious are more generous and socially engaged than the non-religious. However, research by the Government, published in 2011, shows that the non-religious are just as likely as religious people to participate in civil society. The Citizenship Survey of April 2010 to March 2011 was published by the Department for Communities and Local Government. It looked at civic engagement and formal volunteering in that period and found that there was no statistically significant difference in participation between those with no religion, at 56%, and Christians, at 58%.
Among the BHA’s most significant supporters from the world of science are its president, the physicist, broadcaster and author, Professor Jim Al-Khalili; the biologist and author of The God Delusion, Professor Richard Dawkins, a vice-president; physicist, Professor Brian Cox; geneticist Steve Jones; the former scientific officer to the Government, Professor Sir David King; and science writers such as Simon Singh and Doctor Adam Rutherford. We are all familiar with Francis Crick and the contributions of Bertrand Russell and the novelist EM Forster.
Humanist ceremonies, including weddings, funerals and naming ceremonies, are becoming more and more popular, and the BHA’s trained and accredited celebrants conduct ceremonies that are attended by more than 250,000 people each year. Humanist ceremonies are tailored to the lives of the people involved and are based on shared human values, but with no religious elements. This aspect of the BHA’s work is very important in a society in which a growing proportion of the population is non-religious.
I shall make some closing comments on a number of areas where I believe we humanists can aid society and improve its general workings. We could contribute, for instance, on “Thought for the Day”, on the “Today” programme, from which we are currently excluded. I think that this is an error; we are able, as others are, to provide thoughts for the day. We are told that all other broadcasting is sufficient to absorb that which we may want to say. There are, however, true problems for atheists and humanists that should be properly addressed, knotty problems that we have to confront. I believe that, in fairness, that should happen. I also point to religious broadcasting that is of a better nature, such as the “Sunday” programme, which my wife and I listen to regularly, especially when chaired by the excellent Edward Stourton, who never allows his Roman Catholicism to stand in the way of his forensic journalistic instincts. I was heartened to hear the noble Baroness, Lady Berridge, in a recent “Sunday” appearance, speak up against the persecution of atheists in Indonesia and Pakistan. I was grateful to her for doing so. The noble Baroness has gone further by changing the name of her all-party parliamentary group to reflect beliefs as well as religion.
There are also other ways in which humanists can contribute to the general weal, some of which will help our religious colleagues directly. The chair of the Historic Churches All-Party Group, Frank Dobson, is an avowed atheist. In 2004, I led a debate in your Lordships’ House asking Her Majesty’s Government what contribution they had made to the maintenance of the architectural heritage of England’s churches and their view on combining the function of churches as places of worship with other ways of serving local communities. I give one recent example from Chester, where we in the Labour Party recently selected our prospective parliamentary candidate for the general election in our local arts and craft Church of England, whose bells my wife and I listen to every Sunday and practice Thursday. We may be atheists but we do not see why the church should have all the best buildings. I note that today the most reverend Primate the Archbishop of Canterbury has said that he wants to use the church estate to promote credit unions in churches to oppose payday loans.
I conclude on a sad note and I ask the Minister if he will take this back. The Armed Forces Humanist Association is being prevented from attending the Cenotaph ceremony in November, and I and others have been campaigning for this for a long time. Last week, I received a reply from the noble Lord, Lord Gardiner of Kimble, which tells us that we cannot be represented there. We do not want to lay a wreath or anything like that; we simply want to be there. The noble Lord wrote that there is a very real issue of available space for accommodating any extra participants at the designated place where the ceremony takes place, which could impact on the precision with which the ceremony must successfully operate, despite the fact that the Zoroastrians are represented at that ceremony. Thus spake Zorathustra, but thus quaked the Government when they were asked to represent the whole of British society. I think, hope and believe that this debate illustrates that we, the humanists and atheists, have a very real contribution to make.
Lord Ahmad of Wimbledon
My Lords, first, I congratulate the noble Lord, Lord Harrison, on securing this most informative and interesting debate. As has been seen in the contributions of all noble Lords, it has been one of great reflection, certainly for me. Standing at the Dispatch Box, I feel that I am in something of a minority—not for the first time, I might add—as someone of faith. Various noble Lords mentioned where they were coming from. My qualification is that I am Muslim by faith and Christian by primary education. My two closest friends are atheists and I am a Member of a House that reflects our country, which is made up of people of all faiths and of none, of humanists and of atheists. Equally, I am a citizen of a country that allows people to profess, propagate and practise their faith freely, whatever beliefs they have—something of which we should all be tremendously proud. The noble Lord, Lord Soley, talked about Queen Elizabeth I. She set that structure for allowing us the freedoms and liberties that we enjoy today, and long may they remain with us.
This Government have rightly placed considerable emphasis on working effectively with religious groups and celebrating faith, and the contribution that people of faith make to local and national society. That perhaps means that we have had less opportunity to make clear our view that religious belief is not a prerequisite for public service. There are people who choose to follow a non-religious, atheist or humanist belief path who clearly have as much commitment to the public good as people of faith, and who are serving society in many different quarters and ways. The Government fully recognise and welcome their contribution to the life of our country.
This country is a stronger place because of the diversity of our beliefs and people, and the values that British people hold. Unlike other countries, we have in Britain no register of acceptable religions and beliefs. This is to be welcomed. We do not judge people on what they believe, but we respect them for what they stand for and contribute to our society and country.
Noble Lords have furnished many examples of public service by atheists and humanists, historically and in the present day. I have a couple of my own. The National Federation of Atheist, Humanist and Secular Student Societies has a non-profit week, an annual event, during which it harnesses the enthusiasm and commitment of students to raise money for charities such as Children in Need, Amnesty International and Médecins Sans Frontières. Day in, day out, as the noble Lord, Lord Harrison, mentioned, there is the silent service of humanist chaplains providing pastoral support to non-religious people in hospitals, prisons and universities alongside our religious chaplains. This work is essential to ensure that non-religious people and those of no faith, and humanists and atheists, can get the support that they need in times of difficulty.
There are personal examples. In the spirit of the coalition, I look towards the Deputy Prime Minister, Nick Clegg, who has declared that he has no religious faith, but who has the strongest respect for all faiths. I could see this when I attended an event with my right honourable friend and the honourable Member for Tooting, the right honourable Sadiq Khan. We came together at this event as political parties and communities in the aftermath of the tragic murder of drummer Rigby in Woolwich, to demonstrate the solidarity of people across all faiths, cultures, communities and religions, and those of no faith, and to show that we stand together solidly in the face of extremism, and to fight it and all acts of inhumanity.
Diversity of religion and belief is well reflected in your Lordships’ House. We have heard some stirring contributions from atheist and humanist Peers. I make that distinction clear. I need only to look at the Bishops’ Benches again to recall the wise counsel of right reverend Prelates on many occasions. That has been demonstrated by the contribution today of the right reverend Prelate the Bishop of Birmingham. In recent years, Catholic and Free Church, Church of England, Muslim, Hindu, Sikh, Jewish, Buddhist and Zoroastrian Peers, and humanist Peers and those of no faith, have constantly enriched the contributions of this House. Long may that continue.
This House is a microcosm of the society that this Government want to see: a place where individual freedoms are protected and that is open to all on merit, accepting of difference and where people of different backgrounds come together to achieve shared goals. The noble Lord, Lord Harrison, has served with great distinction as the chairman of the Economic and Financial Affairs Committee. If I may presume to guess his motives for doing so, it is partly because of his belief, which I am sure that the great majority of your Lordships share, that a strong code of ethics should underlie economic and financial dealings, privately and at the level of the state.
This code of ethics owes as much to ancient philosophy, with Aristotle arguing that those with wealth have a moral duty to maintain virtue in their business dealings, as it does to Judaeo-Christian thought. Adam Smith, another person who never invoked God in his work, laid the foundations for modern business ethics. Humanist thinking, as we have heard from various contributions—the noble Baroness, Lady Whitaker, mentioned George Eliot and Isaac Newton—has contributed greatly to the development of our culture over the centuries and continues to do so today. The noble Lord, Lord Warner, raised this issue as well. Given all these examples and precedents, noble Lords may wonder why the Government have frequently referred in public statements to the contributions of faith communities to public life but perhaps have not paid equal tribute to the work of humanists and atheists more generally.
Simply put, it is because those without religious beliefs are serving the community through a huge range of charities and initiatives but, for the most part, do not primarily identify themselves as atheists. Put another way, an individual with a humanistic or non-religious belief may choose to work in an international aid agency, for example, or for a homeless shelter but I doubt that many would argue that they are doing so because they are motivated by their atheism. They are doing so because they feel it is right and, in their view, plain and simple humanity to do so. That point was well made by the noble Baroness, Lady Massey.
In faith communities, people are working hard in countless churches and other places of worship, and in charities and community groups, to serve their neighbours and improve their local communities. They, too, are driven by humanity but in part are also inspired to do so by their religious faith. Yet as atheists or as a follower of religion, humanity belies our common values. It unites us. The noble and right reverend Lord, Lord Harries of Pentregarth, talked of a meeting of colleagues with humanist values and Christian humanists acting collectively. Perhaps I should extend that to all humanists: humanism lies, I would argue, in all faiths. I support that attribute. Indeed, the noble Baroness, Lady Warnock, talked about moral education and the improvement of society, which is not the work of any one religion or community. As several noble Lords have said, it is a collective responsibility. This means that there is a distinctive, long-enduring and powerful well-spring of positive social action in all our communities.
This is not the place to talk in detail about the different forms of social action that faith communities are involved in, although it would not make sense for us as a Government to fail to take account of the fact that the churches, for example, have an extensive national framework of buildings, experience and volunteers that puts them at the very heart of service delivery to the homeless and others in need. We recognised that when we invested £5 million in the Church Urban Fund’s Near Neighbours programme, which uses the infrastructure of the Church of England to build productive working relationships between people of different faiths and none at a local level in five key localities in England, thus maximising the impact of faith-based social action and creating more integrated communities. I should note that beneficiaries of Near Neighbours projects are from all faith backgrounds and none.
As regards other Christian denominations, Catholic social teaching plays out in a wide range of projects linked and resourced by the Caritas Social Action Network. Through the work of the Muslim Charities Forum, my own Muslim faith, Islam, increasingly focuses on addressing social needs within Britain as well as abroad. The Hindu community has Sewa Day to focus on volunteering projects; the Jewish community has Mitzvah Day; and there are other projects.
There are those who perhaps feel that there is a hidden motive with religious people to get involved in social action—perhaps winning converts with the promise of a free bowl of soup. Unfortunately, this attitude lingers in some local authorities, where at times there is still reluctance to commission services from faith groups. The recent Faith in the Community report by the All-Party Group of Christians in Parliament shows that this view is very much a minority one, thankfully. These days, councils are generally keen to work with faith groups. However, even where local authorities have recognised what faith groups have to offer and have commissioned services from them, they are sometimes expected to be silent about their faith. Let it be clear that although local authorities are legally at liberty to impose such a condition, we do not regard it as reasonable.
In the Government’s view, it clearly is right that, if asked, churches and other faith groups should be able to be open about their religious motivation. The vast majority of faith groups delivering services seek to impose religious beliefs on no one. Indeed, it is reported that many actively avoid discussion of religion, as they know this can be a barrier to offering practical help to those in need. It goes without saying that where a charity or a community group is non-religious or indeed atheist by nature, it should stand exactly the same chance as a religious group of winning a commission from a local authority to run a service. If it has the skills and the experience, and can offer value for money, it should get the job. The noble Lord, Lord Layard, talked about happiness and the importance of different groups getting the right people involved. I am marked by one of my people who I have looked to for motivation. That is Mahatma Gandhi, who in his time said that:
“The best way to find yourself is to lose yourself in the service of others”.
As well as being inspired by religious beliefs to serve the community, faith groups and religious leaders have distinctive perspectives—let us say wisdom—that are of value to public discourse and policy development. That is why my noble friend Lady Warsi sits at the Cabinet table as the first ever Senior Minister for Faith and Communities, to ensure that these perspectives are being heard and that the contributions of faith groups are recognised. But, crucially, atheists and humanists bring important insights, alongside those of religious faiths, to issues around personal freedom and responsibility. My noble friend is also at the Cabinet table to defend the interests of people with humanist or secularist views who feel that their perspectives are failing to receive a fair hearing. The Government continue to meet the British Humanist Association, and I would be willing to facilitate a meeting with my noble friend if that would be helpful. Part of the role of officials in the faith team in her department is to put faith groups in touch with different parts of Whitehall as necessary, and of course this offer extends to secularist and humanist groups. For instance, officials have facilitated discussions over equalities issues, which several noble Lords have mentioned and in which I know humanists continue to take a strong interest.
In Britain, 25% of the population at the last census described themselves as having no religious belief, and that is their absolute right. Indeed, it was a point made by the noble Baroness, Lady Meacher, and the noble Lord, Lord Harrison, in opening the debate. They are equally able to express their views freely but as the noble Baroness, Lady Royall, has just pointed out, that is not always the case abroad, where people with atheist views face very real persecution if they are open about them. The noble Lord, Lord Harrison, also made this point. Noble Lords will be aware that my noble friend’s Commonwealth role includes defending the right to freedom of religion or belief internationally, and that includes the right not to have a religion. I note what the noble Baroness said about the blasphemy laws that we see operating outside the European Union. Unfortunately, while one thinks that the defending of faith may be a good principle, the way they are applied is deplorable, and certainly the Government stand ready to challenge them wherever we see abuses occur. I join with the noble Baroness in those sentiments.
The noble Baroness, Lady Whitaker, raised the issue of freedom of religion. I can inform her that in December last year we held an international conference in London on freedom of religion or belief which specifically considered the rights of those with non-religious beliefs. Humanism, of course, is a belief system. My noble friend was commended by the chief executive of the British Humanist Association for emphasising that freedom of religion and belief also means freedom from religion. We also regularly speak out against violations of the right to freedom of religion or belief wherever and whenever these occur. We do so in the context of freedom for all, including the right not to have a religion. A violation of the freedom to believe or not to believe is an attack on us all.
Perhaps I may now pick up on a few points that were made in the debate, and I apologise to noble Lords if, due to the time restriction, I am not able to mention them all. The noble Lord, Lord Harrison, talked about an equal distribution of faith and non-faith representatives on the Bishops’ Benches. I, for one, would say that we have repeatedly seen the value of the contributions from the Bishops’ Benches. I also note that the representatives of the minority faiths have expressed their approval of the continued presence of Bishops in your Lordships’ House. For now, we can certainly see that we have across the House representatives of different faiths, albeit in a personal capacity.
The noble Lord, Lord Harrison, also raised the issue of the Cenotaph. I understand that at present there are no plans to review participation at the Cenotaph ceremony, but I am willing to take the matter up once again with departmental Ministers. He mentioned the Zoroastrians, but let me assure noble Lords that their participation last year was in recognition of their 150th anniversary, and was just a one-off.
The noble Baroness, Lady Whitaker, raised the issue of the syllabus and religious education in schools, as did the noble Lord, Lord Layard, and the noble Baroness, Lady Royall. There is certainly no reason why a humanist presence should not be included in the standing advisory councils on religious education, which help set local religious education syllabuses. That is important to note.
The right reverend Prelate the Bishop of Birmingham talked about encouraging religious people and atheists to co-operate. As I have already said, I quite agree with those important sentiments. Dealing with the society we live in today means encompassing people of all beliefs and, indeed, those with no belief.
The noble Lord, Lord Morgan, gave us insight into various developments in a very interesting contribution. He mentioned his book and his writings of 50 years ago and I hope that what has been captured by Hansard will revive the prospects for further sales of the book.
I turn for a few moments to an important point about religion that was taken up by the noble Baronesses, Lady Flather and Lady Massey, and the noble Lord, Lord Maxton. I would take issue with the suggestion that religion is the cause of many of our problems. If you look at religions and their pure scriptures, any religion that seeks to promote terror or extremism is, frankly, no religion whatever. It is not so much the religion as that, unfortunately, in every faith you will find people who take a perverse interpretation and seek to apply it in their own way. We will continue to challenge any kind of extremism wherever we see it. I disagree with the noble Baroness, Lady Flather, on Mother Theresa—I believe that she was a selfless person who devoted herself to the cause of humanity and the cause of the living.
We have only a few minutes left. Other noble Lords raised various issues and I will of course write to them on the points that I have not been able to get to. The noble Baroness, Lady Flather, and other noble Lords talked about the oppression of women. The Government take this issue very seriously. Our record on tackling FGM is quite clear and the Home Office has launched a one-year pilot scheme, aimed at ending violence against women and girls in the UK. This is a real blight on the world and something that we need to see ending as soon as possible.
This has truly been a fascinating debate. It has been an eye-opener for me and, in preparing for the debate, I looked into humanism. I will reflect on a very personal point, if I may. As I said, Britain is an incredible country in which we respect people of all faiths and all beliefs. I end with a quote not from a famous person, but from my best friend—an atheist—on the day of my wedding, in his capacity as a best man. He said: “Tariq and I have known each other for nearly 20 years. During that time, there were occasions he sought to convert me to his faith of Islam. I, for my part, have, at times, sought to convert him to mine of beer and rugby. Neither succeeded, but we remain the closest of friends, based on the mutual respect of each other”. That has certainly been reflected in the debate today.
Lord Harrison
My Lords, I hope I will conclude this debate in the spirit in which it has been conducted. I thank all who have contributed to such an interesting debate. My noble friend Lord Grocott could not be with us today, although I asked him, as he participated last time. He told me that he thought we ought to have this debate every year. We have had inspiration from the noble and right reverend Lord, Lord Harries of Pentregarth, as to some of the changes we might make to the title of the debate. All I can say to the noble and right reverend Lord at the moment is that we atheists and humanists may seek answers but, more importantly, we seek questions.
I end by mentioning a family member, my wife’s aunt, Florence, who served with great distinction in South Africa, working for Bishop Desmond Tutu. She should have been a senior person in the church, but was not. My wife describes herself as an Anglican atheist, and whenever we go into the churches we so admire, we light a candle for Florence. I last did so when I went into Lichfield Cathedral last year. I did it not because I am a Christian but because she was a Christian, and a very good one too. In that spirit, I hope that we can continue the debate and the dialogue on future occasions, with my noble friend Lord Grocott in attendance, and with the same spirit as today.
Marriage (Same Sex Couples) Bill
Lord Harrison Excerpts(11 years, 5 months ago)
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Lord Birt
My Lords, I, too, thank the Government for bringing forward the amendment, and all those who worked on all sides to make that possible. The amendment offers the possibility but—as the noble Baroness, Lady Meacher, makes clear—not yet a guarantee that humanists, and perhaps in due course other groups, will be able to conduct lawful marriages. As we have heard, that already happens in a fast-growing number of countries. Humanism is a movement. It is not bound together by belief in a supreme being or a formal body of doctrine, but by ethical conviction, a belief in rationality and the virtues of science, respect for nature and a commitment to optimise the sum total of human happiness here on earth.
The noble Baroness, Lady Meacher, mentioned this. Anyone who has ever attended a humanist ceremony of any kind will attest to its spiritual power, to the sense that it viscerally captures and conveys a strong sense of community feeling and the wonder of human existence. The noble Lord, Lord Norton, who I see in his place, spoke most eloquently—in one of the most powerful of many powerful speeches at Second Reading—explaining why overall he supported the Marriage (Same Sex Couples) Bill, emphasising that it extended freedom, the freedom of gays to marry. This amendment, it is hoped, paves the way for a further extension of freedom for humanists to marry as they would wish. Like everyone else, I congratulate the Government, and I look forward to the first gay humanist wedding.
Lord Harrison
My Lords, as mover of the original amendment in Committee, along with my noble friend Lady Massey, I rise not to detain the House but, first, to thank the noble Baroness, Lady Meacher, for so cogently presenting the case this evening. For all those who spoke in Committee, I think we have universal support. I reserve my particular thanks for the Minister for working so hard behind the scenes to bring to fruition today the amendment that she moved this evening. I thank her on behalf of all humanists.
The Lord Bishop of Chester
My Lords, I add a few words from my own perspective and possibly from the perspective of these Benches, which may not be exactly the same. The Church of England was caught on the hop slightly by this issue in the Commons. A lot of time was given to an amendment on this matter, whereas all our energies had been around the quadruple lock and associated issues.
A couple of years ago, in your Lordships’ House, I made clear my own commitment in principle to humanist marriage. It might have been one of my periodic jousts with the noble Lord, Lord Alli. I cannot remember the precise details of it, but I made it clear. The honourable Member for the Rhondda immediately said that I was completely in favour of his amendment in the House of Commons. This then goaded the Second Church Estates Commissioner to state that the Church of England was actually opposed to humanist marriage. It was all rather on the hop. In Committee, the right reverend Prelate the Bishop of Guildford said here in your Lordships’ House that he was, in principle, open to this development. Speaking for myself—I cannot speak more widely than that—it would make eminent sense for this consultation to take place.
There has been quite a lot of discussion of the Bill as if the objection to same-sex marriage was because of a particular religious understanding of marriage. I understand why that perception has been raised. However, it is important to say that, in Christian terms, marriage is not a possession of the church. It has always been seen as part of the creative order and for the good of creation as a whole. That has always been the position of the churches. I see no reason at all why the consultation should not lead to permission for humanist marriage and indeed for other belief organisations that meet the necessary criteria for doing this.
The Government’s amendment is important because it allows for time for consultation. One of our complaints has been that this process has been rather telescoped in relation to same-sex marriage. We need time to think through some of the implications. I said at Second Reading—I will not repeat my points—that many of the issues before us would be resolved if we went towards a more continental separation of a civil preliminary and then had other organisations celebrate marriage in this dual way. That would iron out a lot of our problems. That may not be part of the consultation, but at least it would give us time to think through some of the issues.
I would rather regret it if humanists were forced to register all sorts of premises, which is one solution that may arise because at the moment we have a premises-based system in England and Wales. In Scotland, there is a celebrant-based process. That needs some careful thought because there may be some hybrid. However, I welcome the consultation. Certainly for my own part, and I believe more generally from these Benches, I very much welcome the Government’s amendment because it gives time for a proper process of consultation.
Marriage (Same Sex Couples) Bill
Lord Harrison Excerpts(11 years, 6 months ago)
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Lord Harrison
“(cc) a marriage of any couple conducted according to the usages of an approved organisation;”
Lord Harrison
My Lords, I shall speak also to Amendments 22A and 27A. I am so sorry that the noble and right reverend Lord, Lord Carey, has departed because I was reminded during the course of the debate today that one of the shorter and most interesting aphorisms of William Blake was, “Damn braces: Bless relaxes”. Given the necessity for belt and braces which has been expressed by so many colleagues, perhaps it would have been apposite today. I, too, seek a blessing for the amendment that I would like to introduce.
The amendment would allow humanists to have a wedding fashioned to reflect their humanist beliefs. It would allow those marrying to have a celebrant who is himself or herself a humanist—one of their own kind. The amendment would also allow such humanist marriages to be open to both gay and heterosexual couples, which is consistent with the Bill, for which I am a strong advocate. Indeed, it would have allowed me and my wife, who have been happily together for 40 years, to have celebrated our own commitment and unshakeable love in a marriage of true minds. This amendment is, indeed, an affair of the heart, which brings heartache to none.
This amendment is in line with a succession of reforms over the centuries that have responded to inequalities of the law, or rather to growing sensitivity to such inequalities. The modern law started with Lord Hardwicke’s Act of 1753, but since then there have been 45 items of primary legislation that are still on the statute book, 27 of them in the present reign, as well as many that have been completely repealed. Many of them widen the choice of methods by which one can marry, gradually relaxing the original rule that virtually everyone had to marry at their parish church.
Today, any Christian denomination, or indeed other religion, can register its place of worship for the solemnisation of marriage. At the most recent count in 2010, there were in excess of some 30,000 registered places of worship. This total excludes the Church of England and the Church in Wales. They range from the Methodists with more than 7,000, the Catholics with 3,600, to more minor denominations such as the Unitarians with 176 and the Countess of Huntingdon’s Connexion with 15. They take in the main non-Christian religions. The Muslims have more than 900 places registered for marriage while devotees of Krishna are content with but one. Then there are the spiritualists with 323 places registered for marriages and there is the somewhat bizarre Aetherius Society with one place registered for weddings, whose website proclaims that its philosophy and teachings come largely from highly advanced intelligences from higher planes of Mars, Venus, Jupiter and Saturn, and that these cosmic masters, or gods from space, visit earth probably in flying saucers.
Every religious taste appears to be accounted for, but as the census reminds us, at least a quarter of us have no religion. What of us? Many of us are reconciled to settle for the one size fits all civil marriage introduced in 1836 in the most significant by far of those Acts that have since vanished from the statute book. Indeed, civil marriage by registrar now accounts for two out of every three marriages. For most people, it is perfectly satisfactory, but if you want to have a ceremony that reflects your own belief, then the registry office can be very unsatisfactory.
The fundamental restriction that it may not include any religious content now under the current laws of equality and human rights means that it may not either include on the part of the registrar or any other participant any content distinctive of a non-religious belief, such as humanism—added to which, of course, the presiding registrar may in fact be an ardent Christian, Muslim, or indeed a member of the Aetherius Society.
The most significant group by far of non-religious people in England and Wales who hold a positive non-religious belief are the humanists. They find it vexing that while marriages according to all religious beliefs are legally recognised, those conducted by humanists are legally invalid. A humanist ceremony may express their profoundest sentiments and commitment to each other, but it counts for nothing in the eyes of the law. To be legally married, you have to go off to a registry office and go through a second procedure.
Moreover, the British Humanist Association finds that there is a growing demand for its marriage ceremonies. The British Humanist Association will be known to many of your Lordships for its funeral ceremonies, which are highly regarded, to the extent that they are now copied with more or less success by funeral directors and even by some clergy. Its marriages, of which it conducts more than 600 a year, are notably even more special. They express humanist values and beliefs, but are individually shaped around the commitments that the humanist couple wish to make to each other in front of their families and friends. Some of your Lordships will have seen the eloquent testimonies from couples who have had such BHA weddings and how much they mean not only to the couples themselves, and to other humanists present, but even how highly they are regarded by their religious relatives who attend. If we want to underpin the importance of marriage in these changing times, one way is to make more marriages like these humanists ones. I speak as someone who has had the joy and honour of being a celebrant and conducting such a humanist marriage, albeit informally.
In order to clarify humanism and the kind of marriage we would want, I will describe what makes it distinctive. The marriage is conducted by a celebrant who shares the beliefs and values of the couple. The celebrant spends time with the couple prior to the marriage itself to know them better and better to shape the subsequent marriage. The marriage ceremony in general reflects specific humanist convictions; for example, that there is no supernatural side to this reality and that human beings in the here and now are the source of value and meaning. These are specific non-religious belief elements. Beyond the general reflection of humanist values that underlie the ceremony, the order of service is created in line with the specific beliefs and values of the couple. This itself reflects a humanist conviction about the creation of meaning in human lives. The marriage is conducted in a place of particular meaning or significance to the couple.
Scotland is relevant only because it shows the pent-up demand for humanist marriages. Since they were legalised in 2005, humanist ceremonies have soared from a few hundred a year to approaching 3,000. In 2011, there were 2,846 humanist marriages, but only 1,729 Roman Catholic ones. Only Church of Scotland and civil marriages are more popular. In 2011, humanist marriages amounted to 8.5% of all marriages and 18% of all religion or belief marriages. Moreover, if one looks at the past few years, since humanist weddings became well established, the picture is striking. In the latest three years for which figures are available—2009 to 2011—the total number of marriages in Scotland has been rising again, by 1,611, with humanist ceremonies contributing 942 marriages, 58% of that increase. Humanists stand ready to boost the pattern and practice of marriage in this country.
It is difficult to think of any reason why England and Wales should be different from Scotland. I mentioned in passing that Ireland has recently legislated to recognise humanist marriages, that a similar change has occurred in Iceland, and that Norway, Ontario, Australia and New Zealand already have such humanist marriages.
In the other place, humanist marriage was strongly supported at the Report stage of the Bill but encountered an obstacle when the Attorney-General pronounced that the version of the amendment under debate there fell foul of the European Convention on Human Rights. That version mentioned humanists specifically and the Attorney-General ruled that it would give rise to claims by other non-religious belief organisations of discrimination. As it happens, the British Humanist Association has legal advice that no such claim could have succeeded. Be that as it may, my present amendment has been redrafted to be proof against any such objection and Matrix Chambers has provided the BHA with written advice to that effect.
The present draft refers not to humanist organisations but to those advancing a non-religious belief. It might be thought that this would open the field to bodies other than humanists—there have been silly scare stories in the press about Jedi weddings and the like—but in fact it is difficult to think of any other organisation with a belief system that can meet the criteria set out in the amendment.
Baroness Stowell of Beeston
I accept that point. Forgive me if I was suggesting anything that was not respectful of what humanists are seeking to achieve. I absolutely understand the point that the noble Baroness is making. I was trying to explain that some people who follow a religious faith might argue that because humanists, although belonging to a belief organisation, are not religious, they have some opportunity to adapt a civil ceremony in a way that a religious person would not be able to.
Lord Harrison
The amendment sets out the conditions whereby it would be permissible in the particular case of the BHA. It should be recognised that that would be a barrier to other groups which might describe themselves as religious—as has been wrongly suggested in the press—such as the Jedi.
Baroness Stowell of Beeston
I understand the point that the noble Lord is making. As I said when I began, there is quite a lot for me to cover in responding to this issue. I beg the noble Lord’s indulgence to allow me to go through my response. I assure him that I will cover everything, giving this matter the justice and the seriousness that it deserves. The point I was trying to make, which has been mentioned in different debates over the past few weeks in the context of this Bill, is that, for a range of people who want to get married, not just humanists, not everyone is able to have a religious ceremony or the ceremony that they desire. For instance, we heard only the other night, when the noble Lord, Lord Martin, was speaking, about a Scottish MP, a member of the Church of Scotland, who was therefore not able to marry in St Mary Undercroft and had to go to a register office first. I am simply making the point to the noble Lord that things are not so straightforward. It is not the case that everything is okay in one scenario and different in another. However, let me move on. I was just trying to make that point.
On my original point about the Bill and allowing same-sex marriage, although it might seem a counterintuitive thing for me to say, clearly for us to allow same-sex marriage to take place is a big change, but we are able to make that change in the framework of existing marriage law.
Lord Harrison
We are proposing this under the existing requirement in Section 27 of the Marriage Act 1949. We did so on the advice of colleagues from the church and also from Ministers in order to ensure that this would not require major change.
Baroness Stowell of Beeston
I will cover that point in the course of my response.
The point still stands—I will explain why in a moment—that in order to allow organisations to marry in the way that is covered in this amendment, although it seems like a small change, it requires a change in existing marriage law that has wider implications for our system of regulation of marriage law in England and Wales. The noble Lord, Lord Harrison, and other noble Lords have referred to the contribution that my right honourable friend the Attorney-General made during the debate on Report in the other place when he made it clear that if the amendment that was being debated at that time was passed, it would make the Bill incompatible with the European Convention on Human Rights. The amendment in the name of the noble Lord, Lord Harrison, is broader in scope and therefore does not raise the concern that the Attorney-General raised during the debate in the other place. However, at that time and consistently, the Government have been clear that the proposals put forward by the British Humanist Association have wider implications for marriage law. The Government are concerned because of those wider implications. There has been a lot of focus on the Attorney-General’s response to that specific amendment put forward on Report, and how that would have made the Bill at that time incompatible with the European Convention on Human Rights. However, that was not the only issue that the Government have raised, and continue to raise, about this proposal. I will explain all this in the course of my response.
Baroness Stowell of Beeston
Very briefly, before I finally sit down, of course everybody would support humanist marriages. The point is—please let me finish making this point—that it would require a change in law that would have implications that have not been fully thought through. That all said, having listening to the debate today, I will of course report back to my ministerial colleagues and ensure that they reflect further on the points made in this debate.
Lord Harrison
My Lords, I am in severe danger of letting the nice side of my character come to the fore at this conclusion to the debate. I sincerely thank those from all sides who have risen to support the amendment. I thank the right reverend Prelate for his constructive approach. I invite him to have discussions with me and the British Humanist Association himself, rather than sending an official.
I have watched the Minister struggle. I would like to struggle with her. I want to get round a table and discuss this matter and find the solution that this House most clearly needs. In the mean time, I beg leave—and give notice that I shall bring it back on Report—to withdraw this amendment, showing the nice side of my character to the whole House.
Occupational Health Services
Lord Harrison Excerpts(12 years, 9 months ago)
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Lord Harrison
To ask Her Majesty’s Government what they will do to encourage co-operation between the Department for Work and Pensions and the Department of Health to improve access to occupational health services including early intervention physiotherapy.
The Parliamentary Under-Secretary of State, Department for Work and Pensions (Lord Freud)
My Lords, the Department of Health and Department for Work and Pensions work closely together on improving the link between health and work, including helping to improve access to early intervention services for people at work with health problems. It is the responsibility of local and national health service and public health organisations to commission services to meet the needs of their community, including the provision of physiotherapy services.
Lord Harrison
My Lords, given that this country loses some £7 billion each year because of back and neck pain suffered, and given that some half a billion pounds is lost through NHS staff suffering in the same way and that the proper and timely application of physiotherapy would help enormously in returning people to work, can the noble Lord ensure that physiotherapy services are well funded and provided for in a timely fashion and that, in the development of government policy, the left hand of the DWP knows what the right hand of the NHS is doing?
Lord Freud
My Lords, I share the noble Lord’s concern about having adequate physiotherapy services. We are making quite a lot of strides in the combination of helping people to stay in work and getting them back to work and good health. There have been a lot of pilots, which I could go through if there were time. A lot of work has been done on this and it is right at the forefront of our concerns. We will be trying to optimise the position as we look at our response to the sickness absence review.
Employment: Sickness Absence
Lord Harrison Excerpts(12 years, 10 months ago)
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Lord Freud
Yes, my Lords. This initiative, which I am proud to have commissioned and sponsored, is really very important for improving the quality of life for a lot of people. With this review we are talking about a way of intervening much earlier so that we stop people start falling out of the labour market. The present system allows them to drift on for months, if not years.
Lord Harrison
My Lords, does the Minister agree that there is a connection between a healthy economy and a good health service? Given that back problems are the most important reason for sickness absence, early intervention by physiotherapy services is important for those who fall foul of that problem. Will he ensure that we have a service for physiotherapists that is able to match the need in order to return people to healthy work as soon as possible?
Pensions: Deepwater Horizon
Lord Harrison Excerpts(14 years, 6 months ago)
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Lord Harrison
To ask Her Majesty’s Government what assessment they have made of the impact of the Deepwater Horizon oil spill on British pension savers.
The Parliamentary Under-Secretary of State, Department for Work and Pensions (Lord Freud)
My Lords, the Deepwater Horizon spill is an environmental and human tragedy. People saving in a pension scheme may be worried by the recent falls in the BP share price and indeed by market speculation about whether BP will pay a dividend this year. However, most pension schemes will be diversified across a range of investments, which will include not only equities but assets such as gilts, property and cash. Those more heavily weighted towards equities should not be too exposed to a single company.
Lord Harrison
Given that some one pound in six of the moneys received by pension funds comes from BP, does the Minister accept that these environmental risks can become severe financial risks? In light of that, would his coalition Government consider strengthening the reporting by pension funds to shareholders of these environmental, social and governance risks to ensure that the pension funds are not embarrassed in the way that they could be as a result of the recent tragedy?
Lord Freud
My Lords, the noble Lord, Lord Harrison, is right when he says that BP is a major dividend payer. I think that last year it paid approximately 14 per cent of all dividends in the FTSE 100. This raises the question that the noble Lord has just asked: to what extent are pension funds acting responsibly with regard to their ownership responsibilities to companies? There have been improvements in that over the past decade, but the question that we need to consider is whether they have improved enough.
Lord Freud
My Lords, I thank my noble friend for that question. Clearly, the BP board has to make some complicated decisions, which are a mix of the financial and the political. Market estimates of the cost that the company will have to pay are in the region of £15 billion to £20 billion, although that is purely market speculation and I make no comment about what the Government expect them to be. The company will have to decide in that context whether it is appropriate to pay a dividend.
