Article
Ageing
Creed
Politics
Providence
5 min read

Did God tell Joe Biden to stand down?

His story teaches us to listen a little more intently to what comes our way.

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

President Biden, at his desk after announcing his decision.
Biden reflects after announcing his decision.
The White House.

Joe Biden has finally quit. After weeks of resistance to the clamour of Republican voices telling him to withdraw from the race to be re-elected, he finally gave in and pulled out. A tweet was followed by a press conference where a stiff and weary looking Biden told the world that his campaign for a second term was over.  

Just a few weeks ago, when asked if he would step down, he had said that “If the Lord Almighty comes down and tells me that, I might do it." Joe Biden is a man of faith. And so, it was a strange kind of prayer - perhaps just a throwaway line intended to reassert his determination to stand - but it raises an intriguing question. Did the Lord Almighty do just that? 

I'm not sure what President Biden had in mind when he raised this possibility. Perhaps he envisaged some disembodied voice from the clouds, like Moses on Mount Sinai, booming out a personal message that it was time to step back? A vivid dream where God appeared to him? Maybe he was looking for mysterious handwriting on the wall, as happened to the Babylonian King Belshazzar? Was Joe waiting for something similar on the wall of the Oval Office as he drank his morning coffee? 

As far as we know, none of those things took place. What did happen was more mundane. Struck down with COVID, holed away with his family and key advisors he was presented with evidence that there is no way he could beat Donald Trump and so he decided to pull out. 

God normally speaks to us through ordinary human Interaction, through commonplace events that might happen to everyone. 

Perhaps when most people think of God speaking, they have in mind a kind of Monty Python booming voice from the clouds, a message that is inescapably and undoubtedly divine. Yet the evidence of Christian history and the testimony of numerous Christians throughout the world and previous centuries suggest that that kind of communication is vanishingly rare. God usually delivers his message through more ordinary methods – so ordinary that it is very easy to miss it. In fact, the most definitive time God spoke to the human race, it wasn't in a booming voice from the skies, but in the words of a scruffy looking Jewish rabbi who looked as human as the rest of us. 

Despite the mediaeval imagery, Jesus did not walk around with a golden halo around his head that served as a sign saying, ‘this is the Son of God!’ It was quite possible to meet Jesus, listen to him speak, even shake his hand, and entirely miss the fact that you were speaking to God.  

As the early Christians thought through their Christology, in other words their understanding of how God and humanity came together in the person of Jesus, the main conclusion was that Christ’s divine nature did its work through, rather than apart from his human nature. It is not that some of his actions and words were divine (for example miracles, inspired teaching etc.) and some human (eating, sleeping and asking for directions) but rather that both human and divine natures were involved in all that he did - the human nature passively allowing itself to be the vehicle through which God did his work. So that when you met Jesus you could see God working perfectly through a human being in the way that we were always meant to.  

For those who had the eyes to see it and the ears to hear it, although he looked and spoke just like an ordinary human, Jesus was far more than that - he was the one through which God definitively spoke to the human race. 

All that suggests a very different way of God speaking to us. God normally speaks to us through ordinary human interaction and through commonplace events that might happen to everyone.  

Joe's story perhaps teaches the rest of us to listen a little more intently to what comes our way. 

So, when Joe Biden started to listen to the voice of his family and friends rather than stubbornly persisting with his doomed attempt to be re-elected, perhaps his secret prayer was being answered? Perhaps the Lord Almighty was telling him to step down, through the very ordinary voices of his friends and advisers. How do we know it was God? As I've argued elsewhere, in the question of whether God saved Trump from an early death, we can only definitively tell when God has intervened while looking backwards. Looking back on the past few weeks and months, might this be a case where we can begin to say with some confidence that Joe Biden was listening to the one voice that could have told him to step back? 

It sounds like he obeyed unwillingly. In his speech from the Oval Office, he continued to claim that he deserved a second term (does any leader in a democracy deserve election? Is it not always a gift and a privilege?) He continued to proclaim a rather fantasy-laced vision of the USA: “we are the United States of America and there is nothing beyond our capacity”, claiming the limitless power of his nation at a time when he should have been more aware of his own limits and finitude. 

But maybe we all do that from time to time. Let us give credit where credit is due. He did finally, reluctantly, perhaps grudgingly, listen to the voice of the Lord Almighty telling him to quit.  

Listening for the voice of God is an art and not a science. Wisdom comes to us usually through very ordinary human means and it takes a lifetime of listening, reading of Scripture, discerning the difference between the kind of thing God would say - which is the kind of thing Jesus would say - and the things that he wouldn't. Joe's story perhaps teaches the rest of us to listen a little more intently to what comes our way, to hear when God might actually be speaking to us - through the ordinary events and voices that surround us every day. 

Snippet
Belief
Creed
3 min read

Does a creed create a truth?

Declaring truth is an unmodern act.

Alex lectures in theology at St Mellitus College.

A typewriter holds a piece or paper reading 'truth'
Markus Winkler on Unsplash.

2025 marks the 1700th anniversary of ratification of a statement, a form of which the Church continues to say to this day. Around the world, Christian community's are responding to this landmark by thinking again about the content of that statement and also about its form: a creed. 

The Church is not a source of truth. The Church might confess that which is true, but truth is not its possession to do with as it pleases. Arising from Jesus’ comments in John 14.6 the Christian tradition has thought of truth in an inflected way. If truth is primarily caught up with the person of Jesus Christ, then truth is something more fundamental than the Church. The Church has its ground in the truth rather than the truth having its ground in the Church. 

A creed is an expression of belief that this is the state of affairs. More than that, it is a statement of the commitment of oneself of this state of affairs. To say a creed is an existential act, a decision, for this. It is a decision for that which we did not create and over which we have no control. Beyond even that, it is a decision which we did not even make! It was a decision made by Christians before us who determined this and not that. 

It is hard to think of an act that is less compliant with a ‘modern’ human spirit. If Immanuel Kant was right that enlightenment is humanity’s ‘emergence from his [sic] self-incurred immaturity’, with this immaturity defined as ‘the inability to use one’s own understanding without the guidance of another’, then the practice of confessing a truth we have not personally determined is analogous to never quite advancing beyond a dummy and pram. 

Closer to home, the creeds speak in manner that won’t always align with our experience. There is a truth that is more fundamental even than what I induce to be true based on the particular thrownness of my being. On a mode of cultural analysis that is particularly attentive to power, this could be seen as hegemonic. The creeds are tools of establishing a common apprehension across tribes and tongues. A common adherence to truth that is basic (as in non-derivative) and universal irrespective of the particularity of experience.  

Beyond that, the claims that the creeds make may not be seen to be true. Experience may, in fact, trend in a different direction. The world with all its problems and pains may not appear to be the creation of an almighty and benevolent Lord. The Spirit who is Lord and giver or life may not appear to be breathing new vitality of the age to come into the present. The Church may not always appear to be one and holy. 

Why then, creeds? 

That what we have and know is that which we have received is baked in to the very nature of the Christian claim to know something about God rather than nothing.   

At that time Jesus said,

“I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do. “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him. 

To know God is not something grounded in ourselves. God the Son has become a human and known the Father as one of us and for all of us. It is on the strength of his confession of God as Father that we confess God as Father.  

The continuous and repeated practice of reciting the creed reminds us that the possibility of speaking about God and the work of God is not a human possibility. It is a possibility for us based on the given event of God’s speech to us. We attend to that which is given. It is an act of faith through which we return again and again to the Word of God as the Church has received it.   

 

 

To find out more about the McDonald Agape Nicaea Project being held by St. Mellitus College in London, come and join the public lectures, or look out for other Nicene celebrations in 2025. 

Participants will hear from some of the world’s leading scholars on various issues related to Nicaea, including Professor Khaled Anatolios, Dr. Beverly Roberts Gaventa, Professor Ilaria Ramelli, Professor Bruce McCormack, Dr. Willie James Jennings, and many more.   

A significant part of the Nicaea conference in 2025 will be a call for papers, expanding dialogue on the topic and hearing from a wide array of voices.   

For more information or to register for these events, you can visit the Nicaea Project website