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
Assisted dying
Death & life
Ethics
Politics
4 min read

What will stop the culture of death that libertarian Britain has embraced?

Now we’re allowed to end life with impunity

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Diane Abbott speaks in the assisted dying debate.
Dianne Abbott MP speaks in the assisted dying debate.

Just a few days apart, two debates recently took place in the House of Commons concerning life and death. In the first, MPs voted to decriminalise late-term abortions. In the second, they voted for assisted dying. Both times, the reach of death grew a little longer.

Imagine a mother about to have a baby who is suddenly having grave doubts about whether she can manage a new child as the moment draws near. It’s not hard to sympathise with many in this situation, but rather than recommend she goes through with the birth, and perhaps putting the baby up for adoption for childless parents desperate to adopt, we now have passed legislation that allows us to terminate the baby’s life instead. Proponents argued this was to relieve a small number of women who had been prosecuted for late-term abortions. The reality is, however, that it will probably become more common. In the debate, Jim Shannon MP pointed out that in New Zealand, in the first year after their parliament voted the same way, late-term abortions increased by 43 per cent.

A baby a week before and a week after birth are virtually identical. Yet as a result of this bill, it will not be a criminal act to end the life of the first, but it will be to do the same to the second. What’s the betting that the logic of this will stretch before long to allowing parents to terminate the lives of newborn babies with a new limit – say up to one month after birth? The arguments will be exactly the same – sympathy for distressed parents who suddenly realise they cannot cope with a new life on their hands, especially if the baby is discovered to be flawed in some way. When emotional sympathy, personal choice and the rights of the mother over the baby become the only moral arguments, the logic is inevitable.

Despite the argument shifting rapidly against the Terminally Ill Adults Bill – the vote passed by 314 votes to 291, with 32 MPs apparently having changed their minds - it now looks likely that this second bill will pass into law in a few years’ time, despite scrutiny in the Lords.

Here on Seen & Unseen, we have scrutinised the arguments put forward for assisted dying over past months. We have argued about the unintended consequences for the many of permitting assisted dying for the few. In The Times a while ago, I argued that if ‘dignity’ means autonomy — my ability to choose the place, the time and the manner in which I die — there is no logical reason why we should refuse that right to someone who, for whatever reason feels their life is no longer worth living, however trivial we may feel their problems to be. With this understanding of dignity as unlimited choice, the slippery slope is not just likely, it is philosophically inevitable.

In both cases the logic of the arguments used means the march of our ability to bring about death will not stop with these measures, despite their proponents’ assurances that safeguards are in place.

These two votes reminded me of something Pope John Paul II once wrote. In an encyclical, Evangelium Vitae – the Gospel of Life - he warned that “we are facing an enormous and dramatic clash between what he called a “culture of death” and a “culture of life”.

He warned that this “culture of death” would be “actively fostered by powerful cultural, economic and political currents which encourage an idea of society excessively concerned with efficiency.” It is, in effect, he argued, “a war of the powerful against the weak: a life which would require greater acceptance, love and care is considered useless, or held to be an intolerable burden, and is therefore rejected in one way or another. A person who, because of illness, handicap or, more simply, just by existing, compromises the well-being or lifestyle of those who are more favoured tends to be looked upon as an enemy to be resisted or eliminated. In this way a kind of ‘conspiracy against life’ is unleashed.”

They were strong words, and in the UK at least, back in 1995, might have seemed alarmist. Yet I couldn't help thinking of them as these two bills passed through the UK’s national parliament. In both cases, the bills were introduced very rapidly with little time for serious moral deliberation. Both depended on emotional appeals to a small number of admittedly distressing cases without serious consideration for the wider cultural and philosophical ramifications of these seismic moves. Both encouraged the steady encroachment of death on demand.

What concerns me is what these bills say about the kind of culture we are becoming. MND sufferer Michael Wenham makes the point powerfully that this is all about autonomy and independence, a spurious kind of compassion, and the fact that palliative care is more expensive than subtly encouraging the dying to take their own life. Looking behind the arguments for compassion, it's not hard to spot the iron law of libertarian ideas of freedom, where individuals have absolute rights over their own lives and bodies that trump everything else. This is the kind of libertarian freedom that prizes personal autonomy above everything else and therefore sees our neighbours not so much as gifts to be valued and cherished, but limitations, or even threats to our precious personal freedoms.

Pope John Paul was right. It does seem that we are opting for a culture of death. And my fear is that it won’t stop here.

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