Civil Partnerships, Marriages and Deaths (Registration etc) Bill

Lord Bishop of Oxford Excerpts

Report stage (Hansard): House of Lords
Friday 1st March 2019 Lords Chamber

[Lord Cashman (Lab)]

My Lords, I am in favour of this amendment. I commend and congratulate my noble friend Lord Faulkner on the passionate way in which he introduced it, referring to the personal experiences of people who have written to him. I equally commend the contribution of my noble friend Lord Collins of Highbury.

I was very fortunate to have a civil partnership with the wonderful Paul Cottingham. Before he died, on one of those chemotherapy afternoons where the head cannot quite come up from the sofa, I was stood behind him doing the ironing—this is an insight into my domestic life—because I find that it clears the mind. I looked at this man who I had spent 31 years of my life with, and who I knew did not really have much longer to live. I said to him, “Paul, will you marry me?” Without a moment’s hesitation, he looked up and said, “Today’s not a good day, sorry. No”. But what if the answer had been different? Does it matter to people like me, who are not of religious persuasion or religious belief? It matters because one has to think, “What if that were me?” What if my faith and the roots of my relationships were absolutely within my faith community? What if I were not allowed to participate with the love and support of that community? Would it matter? The answer is yes. And if I would not want to experience that in the celebration of the person I love, how dare I allow another to experience it?

I welcome the changes that have happened in this country. They actually happened in advance of public opinion, which took courage and leadership. It is interesting that all the other religions and faiths do not need the legal protection that the Church of England has been given. As my noble friend referred to, that sends a worrying signal to the worldwide Anglican Communion. It reinforces the concept that it is okay and legitimate to discriminate against people on the grounds of their sexual orientation. We have witnessed enough atrocities across the globe to have evidence of that.

The amendment is simple. It takes on board the concerns of the Church of England and it forces the Church to do nothing. It allows what I would call a free sprint, once it gets over the internal obstacles that it needs to dismount. What would it achieve? As I have said, it would send a signal that discrimination on the grounds of sexual orientation and difference is coming to an end, as is alienation within faith communities.

Research carried out by Stonewall—I refer to my entry in the register of interests as its founding chair—should, if nothing else, accelerate the desire of the Church of England to bring forward change. One-third of lesbian, gay and bisexual people of faith are not open with anyone in their faith community about their sexual orientation. One in four trans people of faith are not open about their gender identity in their faith community. Only two in five LGBT people of faith think that their faith community is welcoming of lesbian, gay and bi people. Lastly, just one in four LGBT people of faith think that their faith community is welcoming of trans people. For no other reason than that, I hope noble Lords will give support to this amendment.

[The Lord Bishop of Oxford]

My Lords, those were extremely moving speeches. I thank the noble Lords, Lord Faulkner, Lord Collins and Lord Cashman, and the noble Baroness, Lady Brinton, for the contributions they have made in the Chamber today and the moving way in which they have spoken. I thank them for sharing their personal experiences so movingly, and for the important and necessary articulation of the views they have heard within the broader Church of England in favour of movement and inclusion. I deeply regret the language used in writing to the noble Lord, Lord Collins, and others; it has no place in the contemporary Church.

The Church is committed to listening carefully to the wisdom of the nation, to the wisdom in our continued debate in this Chamber and to the voices of LGBTI people at all levels in the life of the church. We are committed in our public statements to the inclusion and welcome of all. I and the Church collectively remain deeply conscious of our imperfections and the journey that we still have to travel. We recognise that discrimination is still experienced; I accept the validity of the Stonewall research just cited, and it distresses me beyond words.

As noble Lords are aware, together with other Churches and faith communities across the world, the Church of England is exploring these issues in depth—and, I accept, at length. My colleague the right reverend Prelate the Bishop of Newcastle chairs our pastoral advisory group, and last week brought a helpful series of pastoral guidelines to the General Synod. My colleague the right reverend Prelate the Bishop of Coventry chairs a process of exploration under the title Living in Love and Faith, which was referred to by noble Lords. Both processes are due to report to the General Synod in 2020. It is true that these proposals will contain resources for reflection. They may not contain recommendations for action but they will be followed by further work, debate and proposals to be tested by the General Synod in due course—as soon as possible, I hope.

Recently, I issued a pastoral letter with my fellow bishops to our own diocese of Oxford under the title, Clothed with Love. We are taking pastoral steps in the diocese to encourage greater inclusion and support within the Church’s existing guidelines. That letter has been warmly welcomed by many LGBTI clergy and laity, and more widely across the Church by those who want to see further change. It has led to many fruitful conversations. However, it is also a sign of where the Church is, and of the deep views held in good conscience on the issue, that the same letter has dismayed and unsettled some others who fear that the Church will change what is regarded as essential and core doctrine. The correspondence illustrates the need for further deep and respectful dialogue within the Church, and I remain committed to that.

My response to the amendment is that, as a Church, we need more time for deeper reflection and prayer; for listening, recognising the urgency of the situation; for listening to those outside and within the Church; and for developing our responses. I am grateful for the intention behind this amendment and the opportunity to air these issues in this Chamber. Nevertheless, I need to resist the amendment on two grounds, both of which have been referred to.

--- Later in debate ---

[Lord Griffiths of Burry Port (Lab)]

My Lords, before the right reverend Prelate sits down, I ask for some clarification. Has he heard from those who have spoken that there is no intention or desire to ask the Church of England to proceed in a secondary place in response to this debate? We recognise the hoops you have to go through and the legal difficulties that are encountered. I just heard him say that the Church must make its mind up first; I think everybody here would agree with that. But why take so long? If the Church of England has admitted openly gay people to its ranks as priests, has the ground not already been covered? Are the essential issues not already clear? Has the agonising not already taken place? The next step is not a difficult one.

[The Lord Bishop of Oxford]

I thank the noble Lord for the question and the invitation to respond. During the time of my ministry, the Church of England has grappled with two other issues: the remarriage of divorcees and the admission of women to different orders of Christian ministry. In both cases, it has taken the Church in its processes a very long time to come to judicious conclusions. That is the way we are. Our decision-making processes are naturally set up to be conservative and to take time to implement serious change after careful thought.

To change canon law, there will need to be significant majorities in favour of such change in the General Synod of the Church of England. Therefore, I anticipate that this debate will continue into the lifetime of the next synod, which begins in 2020. The debate this morning has accurately highlighted the diversity of views across the Church and the significantly shifting diversity of view in favour of change—that is a subjective view. One of the things which impedes that change of view in the life of the Church is a fear lest it be seen to be in any way compelled to make up its mind by external forces, even if that is not the intention of the amendment—I recognise it is not, very clearly. However, that external pressure would itself be a rallying call to those opposed to change.

[Lord Elton (Con)]

My Lords, I interpose briefly on the mechanisms of the Church of England. I hope that when Anglicans read this debate, they will remember that they have a duty to be in contact with their representative on the General Synod. There seems to be a discontinuity between the pew and the synod. That can be remedied only by the Church becoming aware of its own mechanisms of government. That is a complicated process and it has to be slow. If we hasten it, and push the barrow too fast, it will fall apart. The great thing about the Church of England is the width of those it includes. That means that when change is necessary, it percolates; it does not sweep. The Holy Spirit does not suddenly work through all the limbs of the Church at the same time. I hope noble Lords opposite will take in good faith the wishes of those on this side who wish to progress, but to do so in community with their fellows who have not yet changed their minds.