Humanist Marriages

Debate between Crispin Blunt and Rupa Huq

Thursday 27th January 2022 Westminster Hall

[Dr Rupa Huq (in the Chair)]

Before we begin, I remind Members to observe social distancing and wear masks. I think that officially went overnight; nevertheless, the advice is still to wear masks. I call Crispin Blunt to move the motion.

[Crispin Blunt (Reigate) (Con)]

I beg to move,

That this House has considered humanist marriages in England and Wales.

It is a pleasure to serve under your chairmanship, Dr Huq. I am grateful to the Backbench Business Committee for granting this debate in response to my application just last week. I appreciate the Committee’s immediate response to the application, but inevitably, many of the supporters I named have been unable to rearrange their diaries to speak this afternoon. However, there is support on this issue from a broad section of the political spectrum, and I hope the quality of the debate will do justice to that support.

From my own party, we have support from my hon. Friends the Members for Crewe and Nantwich (Dr Mullan), for Gillingham and Rainham (Rehman Chishti), for Newcastle-under-Lyme (Aaron Bell), for Thirsk and Malton (Kevin Hollinrake), for Wycombe (Mr Baker) and for Shipley (Philip Davies), from my hon. Friend the Member for Vale of Clwyd (Dr Davies), who I see is in his place, and from my hon. Friend the Member for Dewsbury (Mark Eastwood).

Today, 53 members of both Houses have written to the Lord Chancellor urging immediate legal recognition of humanist marriages, in the light of the recent move to recognise outdoor civil and religious marriages, which, as I will explain, has removed the last vestige of the arguments put forward by the Government for not getting on with what would be a welcome reform for so many people in our country.

Humanist weddings are non-religious wedding ceremonies that are conducted by humanist celebrants. Humanists UK defines a humanist as a non-religious person who trusts

“the scientific method when it comes to understanding how the universe works”

and does not rely on

“the idea of the supernatural…makes their ethical decisions based on reason, empathy, and a concern for human beings and other sentient animals”

and

“believes that, in the absence of”

evidence for

“an afterlife and any discernible purpose to the universe, human beings can act to give their own lives meaning by seeking happiness in this life and helping others to do the same.”

Humanist ceremonies are a manifestation of what gives our lives meaning—the meaning we create for ourselves and the happiness we bring about in others. Ceremonies, then, are a reflection of what will be most meaningful to the participants. They are built around the idea that the best ceremonies are all about the participants—their beliefs, their values, their family, their friends and their wider place in the world—and they recognise the need to be inclusive of all those attending and their diverse religions and beliefs.

I chair the all-party parliamentary humanist group with the noble Baroness Bakewell, and the secretariat is provided by Humanists UK. Humanists UK trains and accredits celebrants, particularly in conducting weddings. Such celebrants are trained specifically in how to make ceremonies as meaningful as possible for the participants, and their expertise and experience contributes to making these important moments in our journey through life of the greatest relevance and meaning to those who choose them.

The process of creating a thoughtful, meaningful and personal wedding ceremony for a couple is extensive. It is not unusual for a humanist celebrant to spend 35 to 40 hours—often even more—working closely with the couple. That is quite a lot longer than the average for most people who preside over weddings, who, in many cases, may turn up only for the marriage itself. That is because the process the humanist celebrant is engaged in is lengthy and is focused on getting to know the couple well, finding out what matters to them collectively, and helping them explore what most matters to them about each other, so that the ceremony can be as meaningful, and have as strong and lasting an impact as possible. The impact of the ceremony is reinforced by the ceremony’s being in the location most meaningful to the couple. That often means the kinds of places that already get approved as premises for civil marriages; it could be the family’s back garden, or their local beach or park. I have even heard of couples choosing to have their wedding in the very spot they met or got engaged.

The consequence of this process is that humanist marriages are more likely to last. All parties recognise the public policy benefits of stable relationships, which ought to make the legal recognition of humanist marriages an uncontroversial public good. I understand that many couples, if not most, stay in touch with the humanist celebrant who conducted their wedding for years afterwards. They highly value the process in which they engaged in getting to the wedding day and the relationship that they built with the celebrant. I rather doubt that most participants in civil marriages are still in touch with the registrar who conducted their marriage or, frankly, can remember their name.

The training to become a humanist celebrant provided by Humanists UK is an extensive process, and those who embark on it do so with no guarantee of success. Humanists UK courses run for several months and include an induction day, residential training sessions, coursework and a mentor to support the training from the outset. Once accredited—many who start the programme are not—celebrants become part of a growing national network. They are quality assured and regulated by a code of conduct, and they have a transparent complaints procedure and mandatory ongoing professional development. A former Registrar General for England and Wales, Paul Pugh, has trained to be a humanist celebrant with Humanists UK in order to conduct funerals. He certainly believes that the training provided is rigorous enough to merit legal recognition for Humanists UK celebrants, as do the Northern Ireland Executive, who also deal with Humanists UK.

Given all this, it can hardly be a surprise that humanist marriages have taken off in jurisdictions where they have been legally recognised. In Scotland, they gained recognition as long ago as 2005. In 2019, they made up some 23% of all marriages—a truly impressive figure that I understand even includes some Members of this House. In 2012, such marriages gained recognition in the Republic of Ireland, where they now account for 10% of all marriages. Since 2018, they have gained legal recognition in Northern Ireland, Jersey and Guernsey. It is early days, but I understand that the number of humanist marriages in Northern Ireland—regardless of one’s impression of religious adherence and people’s enthusiasm for it in the Province—is following precisely the same trajectory as in Scotland and Ireland.

That brings me to England and Wales, where, at present, there is no legal recognition of humanist marriages. That means that couples who have a humanist wedding—around 1,400 do so with Humanists UK every year—must also have a civil marriage separately in order to gain legal recognition. That can be a big financial burden; if the couple wish to have their wedding and marriage at the weekend, many local authorities will charge upwards of £500 for a civil marriage. That is a burden that religious couples do not face.

In addition, many local authorities are making it increasingly difficult for people to access a cheaper ceremony. There is a statutory option of around £50 that local authorities must offer, but many have taken such options off their websites. Some restrict marriages to just one registry office—for example, North Yorkshire, which is the biggest authority in the country, restricts them to just Harrogate—and many severely limit what such ceremonies can entail. Humanists UK tells of local authorities restricting attendance to the couple and their two adult witnesses, meaning that if they have children, they cannot attend. Some have banned having flowers or even exchanging rings.

Either way, such couples face distressing questions from their loved ones about which is their real marriage or when their wedding anniversary is. It is very sad that the wedding that they wish to see as their real act of commitment is not the one that the state enables—and for what purpose? Why do we not have legal recognition here? I think there are two ways of answering that question. One is to reflect on what has happened over the last decade and the justifications that the Government have given at each point in time for their behaviour, and the other is to think about what might have been going through the Government’s mind but has not been made a matter of record.

The Government gained the power to extend legal recognition of humanist marriages all the way back in 2013. The power was given to them by Parliament through the Marriage (Same Sex Couples) Act 2013, and it was clear at the time that there was a majority in both Houses in favour of using that power. Indeed, what the Government said at the time suggested that they intended to do so. All that stood in the way was that the relevant part of the 2013 Act mandated that the Government must consult on the matter first. Indeed, it was proper that the Government did so to determine how best to use that order-making power. The Government duly consulted in 2014, and the consultation found over 95% of people in favour of a change in the law.

What happened next was where things went off script for people who were anticipating the opportunity to have their marriage and wedding in the way that they wanted. Instead of proceeding to draft the required statutory instrument, the Minister responsible for marriage at the time, Simon Hughes, decided to refer the matter to the Law Commission for further investigation. The Government’s response to the consultation gave the following justification for that decision:

“One key difficulty concerns where belief marriages would take place… allowing belief marriages to take place at unrestricted locations would create a further difference in treatment in our marriage law”

and

“would create an inequality for the majority of religious groups and couples who are restricted to their registered place of worship. Registration services report a growing demand for outdoor marriages, and the Government is aware that allowing belief marriages in unrestricted locations may also be seen as unfair by couples who are neither religious nor humanist but who also may want a greater choice of marriage venues.”

Marriage law at that time allowed for marriages to happen outdoors if they were conducted by Quakers, Jewish groups, the Church of England or the Church in Wales. Forms of marriage other than deathbed marriages were restricted to either registered places of worship in the case of religious marriages, or register offices and other indoor approved premises in the case of civil marriages. Relatedly, it was said that the kind of piecemeal legislation being sought, and the added complexity that it would bring, was undesirable given the apparent inconsistency in existing marriage law.

The inconsistency in marriage law is clearly problematic, but I hope that colleagues will see from what I have said why outdoor weddings are particularly important in the humanist tradition. At any rate, the inconsistency does not seem to me a good justification for blocking recognition of humanist marriages as a whole. None the less, that key difficulty was used as justification to refer the whole question to the Law Commission to examine further. The Government stated:

“We wish to avoid any negative consequences that may result from undertaking further piecemeal legislation… The Government will therefore ask the Law Commission if it will begin as soon as possible a broader review of the law concerning marriage ceremonies.”

That is where the issue got firmly stuck in the long grass. In 2015, the Law Commission produced its report. It did not conduct the broader review it had been tasked with; instead, it simply concluded that, although the fact that humanist marriages were not legally recognised was unfair, the inconsistency around outdoor marriages and concerns about piecemeal reform justified its asking to do a second and even more thorough review of marriage law as a whole.

Now, the Government did not appear to have an immediate appetite for that, as they did not respond to the Law Commission proposals for some two years. When they did finally respond, in 2017, they said no to taking things further. That was the end of the road until 2018, when a humanist couple threatened litigation over the failure to extend legal recognition to humanist marriages. It is a pretty sad state of affairs that a stated Government intention to move in this area in 2013 had, by 2018, resulted in the human rights courts having to be engaged in trying to establish this right for humanists in England and Wales. Shortly after that, the Government announced they would, after all, be commissioning the larger Law Commission review. There was then a further year’s delay while the Government and the Law Commission worked to agree the terms of reference for that review.

Perhaps, if my hon. Friend the Minister is familiar with “Yes Minister”—I appreciate that that was my generation’s early-evening television rather than his—he will see that there is a certain pattern emerging. The review was meant to conclude last year, but it has been delayed further by the pandemic, and it is now expected to conclude in July.

Israel and Palestinian Talks

Debate between Crispin Blunt and Rupa Huq

Wednesday 5th July 2017 Commons Chamber

[Crispin Blunt]

I am very grateful to the hon. Gentleman for his intervention. I am trying to make precisely the point that we all too often indulge in reinforcing our own respective positions.

No single problem is causing the stalemate, and there is therefore no single solution. Neither party holds a monopoly of power to make peace, and all sides have the capability to spoil it. Palestinians have been betrayed by years of factionalised leaderships that have failed to meet their people’s needs—from the basic governance necessary to live in dignity to the realisation of their legitimate political ambitions for self-determination. Now, possibly more than at any time in their history, the Palestinian people are trapped deep within a structural crisis of leadership, with almost all levels of democratic activity and elections suspended. This augurs badly for any efforts to address issues such as the incitement or commission of violence, and it denies Palestinians the opportunity to present their cause with the legal and moral authority that it deserves.

On the other hand, the continuation of the settlement programme, in contravention of international law—I welcome the Minister’s restatement of the British position—undermines the prospects for a viable Palestinian state in the future. Settlements are the physical embodiment of conflict between competing narratives of nationalism, in the context of a historic tragedy that has pitted entire peoples against each other in their respective searches for nationhood. Across the canvas of a biblical landscape, settlements paint a picture of a zero-sum paradigm from which no party has found the political will to escape. Aside from the practical impact that settlements have on the viability of a future Palestinian state, settlements and the multifaceted injustices that they represent are salt in the open wound of their collective dispossession.

Both sides complain that they lack partners for peace on the opposite side of the negotiating table. However, they all too often fail to think about what they themselves could do to nurture such partners. Any colleagues who have been able to spend time engaging with broader Israeli and Palestinian society will know that there are such partners, and they share many of the frustrations at their mutual predicament. These people need to be empowered to win their respective arguments in their societies. The Minister will recall that we both met Gideon Sa’ar during the election campaign. He took time out from frontline Israeli politics—he is a potential successor to Benjamin Netanyahu as the leader of Likud—to go to Northern Ireland with an organisation called Forward Thinking to see the peace and the resolution that we have made, and are trying to make, to the conflict there. He was prepared to learn lessons, and it is a sign of hope when Israeli leaders are taking time out to go and see routes to conflict resolution. We need to be able to do that with political leaders on both sides.

[Dr Huq]

Will the hon. Gentleman give way?