The Easter Act 1928 sets the date of Easter as the first Sunday after the second Saturday in April. However, the commencement order to bring it into force has never been passed. Kasim Khorasanee considers the age-old dispute over the date of Easter – and its place in the debate over the role of Christianity in British life.
Easter, the celebration of the resurrection of Jesus Christ, is perhaps the most important date in the Christian calendar. However, disagreement over when to mark it dates back to the earliest years of Christianity. Originally celebrated to coincide with Passover on the 14th day of Nisan in the Jewish calendar, dispute arose when certain churches moved to celebrate it on the following Sunday.
The separation from the Jewish calendar was endorsed by the First Council of Nicea in 325 A.D. In 1582 A.D. a further split occurred when the Roman Catholic and Protestant churches adopted the Gregorian calendar to improve the accuracy of the Easter date. The Orthodox churches maintained the older calculations relying on the Julian calendar. This distinction between the churches remains to this day and is reflected in other important dates, such as the celebration of Christmas.
The League of Nations and passage of the Easter Act 1928
The lunar calculations underlying the timing of Easter cause it to ‘float’ relative to the calendar date. For this reason the Protestant and Roman Catholic celebration of Easter can fall any time between 22 March and 25 April. This variation was identified as ripe for reform by the ‘Advisory and Technical Committee for Communications and Transit’ of the League of Nations. (Other issues on the Committee’s agenda included deciding whether a year should have twelve or thirteen months!) Representatives of the Roman Catholic, Orthodox, and Anglican churches joined the committee, and a report issued in 1926 endorsed stabilising the date of Easter on the Sunday after the second Saturday in April. This proposal, supported by the Archbishop of Canterbury, was carried into UK law in the form of the Easter Act 1928.
However, commencement of the Easter Act was left subject to the passage of a statutory instrument through the affirmative procedure. This procedure requires both chambers of parliament to vote on a commencement order to bring the Easter Act into force. The Easter Act also specified that before bringing any such vote, ‘…regard shall be had to any opinion officially expressed by any Church or other Christian body.’ At present the Easter Act remains on the statute books, awaiting a commencement order to bring it into force.
To mark the celebrations of the Queen’s 90th birthday the Constitution Unit has published a new report that discusses the formal powers of the monarchy, and its wider role and functions. The report concludes by looking ahead to what further changes can be expected in the coming decades. It is summarised here by its authors, Robert Hazell and Bob Morris.
This week the Constitution Unit has published a report to mark the celebrations for the Queen’s 90th birthday, which discusses the formal powers of the monarchy, and its wider role and functions. The report also helps to set the scene for two new projects on the monarchy: the first, led by Bob Morris, is on the next accession and coronation, and the second, led by Robert Hazell, is to be a comparative study of the other monarchies of western Europe.
The changing role of the monarchy
The report records how much the constitutional powers of the monarch have changed during the Queen’s reign, and her lifetime. All the important prerogative powers remaining in the hands of the monarch have been removed or severely restricted. The most important of the personal prerogatives are the power to appoint the Prime Minister; to summon and dissolve parliament; and to give royal assent to bills. We found that in exercising each of these powers, the monarch no longer has any effective discretion:
- The constitutional conventions about the appointment of the Prime Minister have been codified in the Cabinet Manual, which explains that it is for the parties in parliament to determine who is best placed to command the confidence of the House of Commons, and communicate that clearly to the sovereign.
- The prerogative power of dissolution was abolished by the Fixed-term Parliaments Act 2011. Parliament is now dissolved automatically after five years, or earlier if two thirds of MPs vote for an early election, or the government loses a no confidence motion. The power for the Prime Minister to ask the Queen for an early election has gone.
- Royal assent to a bill has not been refused since 1707. It would only be withheld now (as then) on the advice of ministers. That might happen with a minority government which could not otherwise prevent the passage of legislation against its wishes.
Nicola Sturgeon and Carwyn Jones have this week been re-elected as First Ministers of Scotland and Wales, whilst two week ago Enda Kenny was re-elected as Irish Taoiseach. In each case the newly elected parliament elected the head of the new government. In a new report Petra Schleiter, Valerie Belu and Robert Hazell argue that a similar procedure should be adopted at Westminster, where currently the Queen decides who should be Prime Minister before parliament meets. Robert Hazell explains why.
This week has seen the re-election of Nicola Sturgeon and Carwyn Jones as First Ministers in Scotland and in Wales, following the devolved elections on 5 May. Two weeks ago we witnessed the re-election of Enda Kenny as Taoiseach in Ireland, ten weeks after the Irish election on 26 February. What these three countries have in common is not just that the same leader has been re-elected, but that in their recent elections Scotland, Wales and the Republic of Ireland all saw the return of a hung parliament in which no party gained an overall majority. In these circumstances it does not fall to the Queen to decide who shall be First Minister, or in Ireland to the President; under their constitutions it falls to the newly elected parliament, whose first business (after election of a presiding officer) is to elect the head of the new government. That is what happened in Ireland on 6 May, in Scotland on 17 May and in Wales on 18 May.
In a report published this week, which I have written with Professor Petra Schleiter and Valerie Belu of Oxford University, we suggest that is what should also happen in future at Westminster. Instead of the Queen having to decide who should be Prime Minister before parliament meets, the first business of a newly elected House of Commons should be to select the Prime Minister, who would then be formally appointed by the Queen.
This may seem unnecessary after elections when a single party wins an overall majority, and it is obvious who is going to be Prime Minister: as happened in the UK in 2015. In those cases the election of the leader of the majority party to head the new government would be a formality. The value of asking the House of Commons to choose the Prime Minister is when it is not obvious who can command confidence in the newly elected parliament. That is always going to be the case in a hung parliament, especially if it is closely hung. We risk forgetting how narrowly we escaped from having such a parliament after the 2015 general election. In the weeks before the election the polls suggested a very close result, with some forecasting a dead heat between the two major parties. Although the Cabinet Manual says it is for the political parties to work out who can command confidence in the new parliament, there is a risk of confusion and uncertainty if there is a standoff, with both main parties claiming to be able to form a government. The only reliable way to determine who can command confidence in such a situation is a nomination vote in the House of Commons. That would be a quicker and cleaner solution than the traditional vote on the Queen’s Speech as the first test of confidence in a new government.
The Commission on Religion and Belief in Public Life published its report, ‘Living with Difference: Community, Diversity and the Common Good’, on 7 December. Bob Morris discusses the report, arguing that its recommendations reflect the nature of the Commission’s membership rather than an open-minded commitment to the interests of public life and policy.
Britain is experiencing considerable change in its religious landscape. Two quite different phenomena are taking place simultaneously: on the one hand, about half the population is prepared to say that it belongs to no religion, and on the other hand recent decades have seen the growth of the number of non-Christian religions present in what was formerly an almost wholly Christian country. In other words, Britain is experiencing both secularisation and pluralisation at the same time. As a result the question arises of how the country should adjust to the new situation. . In such discussions, religious bodies have displayed anxieties particularly about the place of religion in a more secularised ‘public sphere’.
What follows explains the nature of the Commission on Religion and Belief in British Public Life set up by the Woolf Institute to look at the issues, summarises its main recommendations, records some initial public reactions, and tries to assess – primarily from a constitutional point of view – what it might all be taken to mean.
9 September 2015 marks the day Elizabeth II becomes the UK’s longest reigning monarch. Bob Morris takes this milestone as an opportunity to reflect on the evolution of the monarchy in relation to the constitution in recent years.
Today Queen Elizabeth II’s term exceeds Victoria’s and she becomes the nation’s longest reigning monarch. The institution she heads is not subject to any current serious challenge. Indeed, it is now probably as popular as it has ever been.
Milestones like this prompt reflection and the following attempts to consider what the present reign tells us about the monarchy and the constitution.
To state the obvious first, the monarchy has survived. That should be regarded as an achievement in itself and not assumed to be a constitutional given. The very concept of monarchy is hardly attuned to the spirit of the times – increasingly egalitarian, democratic, undeferential, worldly, multicultural, secular. Some maintain that monarchy represents a vanished feudal worldview of fixed hierarchy, deference, social immobility and religious uniformity.
Despite these claims there is, apart from small sections of the chattering classes, no serious pressure to abolish the monarchy and replace it with a republic. With the possible exception of Australia, this appears to be the position too in the other former ‘settler’ dominions of Canada and New Zealand. Nor does a concerted move against the monarchy seem likely in the twelve other Commonwealth ‘realms’ of which the Queen is head of state. Polling support in the UK for a republic has only ever once – and in evanescent special conditions – just exceeded 20 per cent. Republicanism has yet to establish any real political traction.
On Friday 26 March 2015 the 2013 Succession to the Crown Act was finally brought into force. Bob Morris offers an overview of the Act and explains why it has taken so long to come into effect.
At practically the last gasp of the now dissolved Parliament, the bringing into force of the Succession to the Crown Act was announced by the Deputy Prime Minister Nick Clegg in his capacity as Lord President, on Friday 26 March 2015 [Hansard, Lords, HLWS483].
Many people may well have concluded that all this had been accomplished when the Act was passed in 2013. Some may even have thought that it had all been settled when the Prime Minister secured agreement to proceed on 28 October 2011 at the Commonwealth Heads of Government Meeting (CHOGM) at Perth, Australia. It may be a mark of how little general interest there was in the final consummation that the first publications to greet it were the Hello and Elle magazines.
However, the latest development is not insignificant. What follows seeks to:
- Recapitulate what the Act is about
- Explain why it has taken so long to come into force
- Discuss how the changes are to be understood
Bob Morris draws on the Bishops and Priests (Consecration and Ordination of Women) Measure currently passing through Parliament to consider the viability of English Votes for English Laws.
Yes, from EVEL (i.e. English Votes on English Laws), not evil as in sin.
But, surely, now there is devolution all round except in England, it must be right that Scottish, Welsh and Northern Ireland MPs should not be able to vote in Parliament on matters affecting only England when English MPs cannot vote on issues devolved to the other assemblies. As part of the reaction to the politics of the Scottish referendum, the government is accordingly considering again how EVEL might be encompassed.
England-only laws are relatively rare but one example currently before Parliament – Bishops and Priests (Consecration and Ordination of Women) Measure – would permit the appointment of women bishops in the Church of England. There could hardly be a more obvious example of an English law since the Church of England is disestablished in Ireland and Wales and was never established in Scotland. The Ecclesiastical Committee of Parliament, set up under the Church of England Assembly (Powers) Act 1919, in its 233rd Report on 30 September declared that the relevant Measure was ‘expedient’ and it will come before both Houses accordingly for a final vote.