Interview
Change
Politics
S&U interviews
7 min read

Stephen Timms: still on mission

The MP on five decades trying to prove a Christian Tory wrong.

Robert is a journalist at the Financial Times.

 

A man in a suit turns to look at the camera and behind him is a gallery of large painting
Stephen TImms MP.

The day before the February 1974 election, the first in which he was old enough to vote, Stephen Timms says an elder at the Brethren assembly that he then attended – near his home in Fleet, in Hampshire – took him aside. The Brethren are a non-denominational, non-conformist evangelical Christian movement. 

“You will be voting Conservative, won’t you?” Timms recalls the man asking. 

The assumption surprised Timms, who had thought there was an “obvious connection” between the social justice elements of Christ’s teaching and parties that sought greater equality. He told the elder – Mr Gilmour – that he would be voting Labour. 

The incident was an early sign of how Timms, now 68, would spend a life that has brought together an evangelical Christian faith with attachment to the Labour party. 

His career has taken him as high as the Cabinet – where he was Chief Secretary to the Treasury for a year in 2006 and 2007. He became Sir Stephen in 2022. He also has a reputation as one of the MPs most dogged in pursuing case work for constituents. That commitment nearly cost him his life in 2010 when a constituent, angry at his support for the Iraq War, stabbed him twice at a constituency surgery. Timms is standing again at the coming general election for East Ham, the constituency which, with some boundary changes, he has represented in various forms since 1994. 

“I suppose I’ve spent 50 years trying to prove Mr Gilmour wrong,” Timms says. “[He was] a delightful man but I never agreed with him about that.” 

There is a “very clear trend” of economic justice in the biblical message, which the Labour party represents and seeks to realise, Timms goes on, over coffee at an arts centre in his constituency. 

“The Christian roots of Labour are absolutely clear,” he says, pointing out that Keir Hardie, the party’s first leader, was an evangelical Christian and many of its other founders were Methodists. “I’ve always seen Labour values and Labour aims as wanting to realise that commitment to economic justice which is such a clear thrust of the Bible.” 

He sees no attempt in the Conservative party to realise that vision, he says. 

“It’s just not a subject of interest, I don’t think,” Timms says of Conservative supporters. “For people in the Conservative party, there are concerns about maintaining order and respectability and all those things and I can understand how you might find those in the Bible. But I don’t think that’s what the Bible is about.” 

“His argument to me was, ‘You believe in God; we believe in God; we think you should go for this’.”

Timms’ attachment to his small area of East London is almost as strong a thread in his story as his Christian and Labour party commitments. He first came to the area while a maths student at Cambridge, in the summer of 1976, as part of a two-week mission by the Christian Union of Emmanuel College to Forest Gate. It was a formative experience. 

“It was the first time I could see how what I believed could shape my life,” Timms recalls. 

He returned to the area in 1978 when, after leaving university, he was recruited by Logica, then an information technology and management consultancy, working in the west end of London. He joined the church that the 1976 mission had planted – now called Plaistow Christian Fellowship. He continues to attend the church with his wife, Hui-Leng, originally from Singapore, who was also part of the 1976 mission. 

His joined the local Labour party. 

“Very quickly, I was asked to be the secretary of my local branch Labour party, which was Little Ilford branch, and then very quickly after that I was asked to be the secretary of the constituency Labour party,” Timms recalls. 

Timms was chosen as an office bearer, he believes, because of his neutrality in a bitter feud. Left-wing activists had tried to oust Reg Prentice, Labour MP for the constituency, then called Newham North-East. They claimed he was fundamentally a Conservative. Long-standing local activists had successfully defended him. Both sides had been left dismayed when Prentice subsequently defected to the Conservative party. 

“It was a terrible mess,” Timms recalls. 

His first elected office was as a councillor on Newham Council, fighting in an unusually high-profile council byelection in 1984. The party had, surprisingly, lost the three Little Ilford wards to representatives of the then Liberal-SDP Alliance. But it emerged that two of the Alliance councillors had given false addresses and there was a byelection. 

“Ken Livingstone came down; Neil Kinnock came down,” Timms recalls, referring, respectively, to the then Labour leader of the Greater London council and the Labour party nationally. “We threw everything at it.” 

Timms was leader of Newham council when, in 1994, the previous MP, Ron Leighton, died of a heart attack. After being chosen as the Labour candidate, Timms won the subsequent byelection, in June 1994. 

His connection with his church has remained critical, he says. A group in the church offered to pray with him every month when he became a councillor. They increased the frequency to weekly once he became leader of the council. 

“We still do that and that has been a very important source of support for me through all the ups and downs of the intervening 34 years,” Timms says. 

Yet it was not a foregone conclusion that an evangelical Christian would form such a strong bond with, first, Newham North-East and then East Ham, as the constituency has been known since 1997. The seat has, according to the 2021 census, the eighth-highest proportion of people – 41.2 per cent – identifying as Muslim. 

Timms insists the tension is less than it might appear. The first person to urge him to stand as an MP following Ron Leighton’s death was the chair of the Alliance of Newham Muslim Associations, he says. 

“His argument to me was, ‘You believe in God; we believe in God; we think you should go for this’,” Timms recalls. 

There are points of connection between different faith groups in the area, he adds. He has a particularly strong connection with Bonny Downs Baptists Church, in Beckton, which has an active food bank and many other social ministries. 

“If you look at the people who around this community are really doing things to help here, it’s the faith groups,” Timms says. “It’s Bonny Downs Baptist Church; it’s some of the Muslim groups.” 

“I certainly see what I’ve been doing in politics as a calling, as part of what I came here first of all to do, which is to take part in a mission,”

Timms’s sense of affinity with his Muslim constituents, however, did not prevent the most distressing incident of his career – when Roshonara Choudhry tried to kill him at a constituency surgery in Beckton in May 2010. 

Medical staff described the two stab wounds, to his stomach, as “life-threatening” and Choudhry is serving a life term for attempted murder. She had been radicalised by online Islamist extremist sermons and acted because of Timms’ vote in favour of the 2003 Iraq war. 

“It was a very, very unpleasant episode,” Timms says, with characteristic understatement. 

In March this year, he says, he received a reply from Choudhry, part of a correspondence that began after she wrote to him expressing remorse for her actions. 

Even the stabbing, however, underlined the community’s goodwill, Timms insists. 

“I was absolutely inundated after that episode with people sending cards and good wishes – including Christians saying, ‘We’re praying for you’, and quite a lot of similar things from Muslims saying, ‘We’re praying for you for a speedy recovery’,” he says. “I hadn’t had that experience before of Muslims telling me, ‘We’re praying for you’. So it left me with a stronger sense, I think, of being supported by my Christian and Muslim constituents, which I appreciated very much.” 

Timms nevertheless remains an unapologetically partisan politician. He wants a Labour government under Keir Starmer, he says, to resolve problems he says have built up over 14 years of coalition and then Conservative government since 2010. 

“I think the country is in a sorry mess,” he says. “I think we very urgently need a change of direction. I think that the prescription that Keir Starmer has set out offers a hopeful way forward.” 

Timms, who is currently chair of the Commons work and pensions committee, says he would be “delighted” to return to a ministerial role in a Starmer government. He is standing as an MP again in the hope of being able to support a new Labour government. 

“It would seem a shame to leave just when we might be on the brink of a Labour government again,” he says. 

Nevertheless, the way he links his work as an MP with his Christian faith sets him apart. 

“I experienced a calling to be in this area,” Timms says. 

As far back as when he came to East London, his thinking about faith, what to do with his life and politics were all “intertwined”, he adds. 

“I certainly see what I’ve been doing in politics as a calling, as part of what I came here first of all to do, which is to take part in a mission,” Timms says. 

Article
Creed
Nationalism
Politics
6 min read

Love is not an executive order: what Christian Nationalism gets wrong

Fear has never been a motivator of wise, just, and righteous action.

Barnabas Aspray is Assistant Professor of Systematic Theology at St Mary’s Seminary and University.

A protester wearing a Union Jack flag and hat and holding a cross, points while a man looks on.
Far right protesters, Portsmouth.
Tim Sheerman-Chase, CC BY 2.0, via Wikimedia Commons

The term “Christian nationalism” means different things to different people. John Stackhouse defines nationalism as “love of one’s nation, identification with it, and special concern for its well-being” and sees nothing wrong with it from a Christian point of view. But this is not the normal way the term is used today. Rather, it means an ideology that seeks political power in order to merge Christian identity with national identity. In other words, it means Christians seeking to impose Christian values on all citizens of a nation by the force of law. 

That’s not as bad as it may sound at first glance. Everyone thinks some values should be imposed for society to function – for example, human rights, private property, democracy. In one sense, there’s nothing unusual about Christians wanting their values to become law. Everyone – Muslim, Secular, pluralist – wants the law to reflect their values. How could anyone have values and not want their nation’s laws and policies to reflect them? 

But for Christians, there’s a catch. “Christian values” include not forcing people to live Christian lifestyles who do not identify as Christian. Christian values are founded on the teaching and example of Jesus, and he was never coercive. He aimed at people’s hearts, seeking willing rather than coerced obedience. His goal was that people should follow him and live by his teachings because they wanted to more than anything else in the world, not because they would be imprisoned or disadvantaged if they don’t. The gospel is an invitation to the most rewarding and fulfilling life imaginable, not an executive order to be obeyed out of fear. 

Jesus explicitly taught that Christian politics should be different to anything else the world has ever seen: 

“The rulers of the nations lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant.”  

With these words (recorded in the gospel of Matthew), Jesus set a political agenda for his followers radically different to that of every other movement, religion, institution, or nation. Where others have always used power to dominate, control, and coerce obedience, Christians are to use power to serve those under them and to pursue their flourishing. With his own life Jesus showed what this looks like. The Jews expected the messiah to be a great military leader who would rally an army under his banner, shake off the Roman oppression, establish Israel as a nation, and rule it with absolute power and authority. Instead, rather than commit any violence, he submitted to death at the hands of the Roman oppressors. 

Jesus did not mean that his followers should not seek power and influence in the world, or that they should lie down and let themselves be trampled on like a doormat. The “Christian difference” is not to be non-political, withdrawn from all engagement in worldly affairs as if God did not care what happens in the world. No: the Christian difference is twofold: (1) never to seize or maintain power through violence, coercion, lies, manipulation, or any means that supposedly justifies the ends, and (2) to use power (when we are freely and willingly given it) in service to everyone regardless of their belief or lifestyle, especially the powerless. 

A truly “Christian” nation would never try to coerce Christian behaviour from anyone. 

Christians have not always done politics this way. In the centuries since Jesus walked the earth, they have often succumbed to the temptation to do politics like the rest of the world: grasping at authority and holding onto it by any means necessary, using it to benefit ourselves and our agenda in ways that harm and oppress others. The treatment of Jews in the late medieval period is a sobering example. Jews were forced to live in ghettos and wear conical hats. They were forbidden to hold public office, to build synagogues higher than any church, or to walk in the street on Sundays. Eventually they were forcibly expelled from several European states in order to leave no impediment to the fashioning of a truly “Christian nation,” i.e., a nation with only Christians living in it. 

Today, many Christians in Western nations are engaging in efforts to fight back against world views they believe are encroaching on them – secularism, Islam, and liberalism. They want to reassert Christianity as the dominant cultural force. It seems to me that these efforts are largely motivated by fear, brought about by the decline of Christian influence. There is a strong urge to self-preservation when one feels oneself increasingly marginalized. They feel that if they don’t regain power, then all the values and lifestyle that held dear will be swept away. They must protect themselves and seek to preserve Christian values by whatever means available. They must take back control, using financial, political, and cultural capital to regain governance and re-establish Christian laws in ‘our land’. 

Yet fear has never been a motivator of wise, just, and righteous action. Fear draws our attention away from the poor and needy towards our own plight. Fear makes us strike back with a self-protective instinct. When we are afraid, we feel justified in putting our own needs and priorities first. Violent behaviour is labelled “self-defence,” cutting aid budgets is labelled prudence, and refusing admission to refugees who have lost everything and are fleeing persecution is seen as the only sane course of action in a world of finite resources. Fear drives us to seek our own advantage, something Jesus never did. Perhaps Jesus knew that fear can be the greatest force to prevent us from living a Christlike life of service. Perhaps it’s not a coincidence that “do not be afraid” is the most frequent command in the Bible. 

For Christians, like me, there are better motivators for political action: things like wisdom, justice, and peace. (Dare I say love? Or is that too controversial?) But the best motivation of all is the desire to follow Jesus’ teachings and example not only once we have obtained power, but in how we seek it and how we hold onto it. 

There’s nothing intrinsically wrong with the idea of a “Christian” nation, if that means a nation that acts towards people – both citizens and non-citizens – the way Jesus did (and supposing the nation was not constituted by violence in the first place – but that is another story). A truly “Christian” nation would never try to coerce Christian behaviour from anyone. It would respect people’s freedom to live and believe what they chose, and would give equal opportunities, equal benefits, and equal rights to Christians, Muslims, atheists, and Jews alike. It would use its power to serve all people, especially the most vulnerable and least able to look after themselves. It would welcome and protect any foreigner who fled there to save their life or freedom, having lost everything at home.  

Such a nation would not be characterised by fear of losing its power. It would not seek to preserve its influence by blocking non-Christians from citizenship or positions of government. If the tide turned against it, it would humbly relinquish power rather than do anything coercive to hold on to it, just as Jesus humbly went to the cross rather than use violence against his oppressors. 

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