Explainer
Ageing
Comment
Politics
3 min read

Jonathan Aitken: I’m in my 80s and here’s what I’d tell Joe Biden

Don't succumb to this politicians' fantasy.

Jonathan is a former politician, and now a prison chaplain.

President Biden sits at a desk, holding his balled hands to his mouth.
Biden in the Oval Office, 2022.
The White House.

I am the same age as President Biden. So part of my heart went out to him as I watched his catastrophic confrontation with Donald Trump last week.   

As we octogenarians know, or should know, our physical and mental faculties simply don’t work as well as they used to. If tested in the white heat of a Presidential debate, or at a multitude of far lower-level challenges, it is all too easy to slip, stumble or fall.  

These human weaknesses have been almost unchanged for time immemorial. They were painfully if poignantly expressed some 2,500 years ago in the Psalms of David: 

“The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years: yet is their strength then but labour and sorrow; so soon passeth it away, and we are gone.”   

Modern optimists may try to argue with the ancient psalmist. In our 21st century era of vitamin pills, workouts in the gym, macrobiotic diets and intermittent fasting, we are all too willing to believe that we can postpone the arrival of the grim reaper or at least prolong our youthful vitality.   

Politicians are particularly susceptible to the fantasy that they can stay on their best form into old age longer than anyone else. “Age shall not weary us” they whisper to themselves, citing elderly successes such as Winston Churchill who became Prime Minister in 1940 aged 67, leaving Downing Street at the age of 80; William Gladstone who formed his last administration when he was 82; or Ronald Reagan who rode off into the sunset aged 77. 

There are many reasons why political leaders have a tendency to hold on to power beyond their sell by date. Their egos make them believe they are indispensable. Their courtiers, their staff and their appointees like to stay in power too. When the White House changes hands approximately 30,000 people lose their jobs, from mighty Cabinet Secretaries in Washington to humble rural postmasters in Hicksville. So there is a built-in bias for preserving the status quo, by fair means or by flattery. 

What President Biden now needs is loving, personal advice from his nearest and dearest, and wise political advice from disinterested friends whose candour he really trusts. Will he get it? 

My late wife, Elizabeth, was brave in giving what she called “frank notes” to all three of her husbands when she watched them perform on stage, on screen, or, in my case, in pulpits. 

Her movie star spouses, Rex Harrison and Richard Harris, were not always pleased when her notes criticised them for forgetting their lines, failing to sound consonants, or dropping their voices at the end of sentences. I, too, was sometimes less than appreciative, but I always took Elizabeth’s advice. Would that Jill Biden might now imitate such similar Elizabethan candour. 

In his perceptive article on this subject for Seen & Unseen, young Bishop Graham Tomlin (he’s about 20 years younger than me!) made excellent points about the calling of old age. To which I can cheerfully shout, as if I was still in the House of Commons: “Hear! Hear!” 

For, since being ordained at 74, I have found enormous fulfilment in the calling of prison chaplaincy, pastoral care, and preaching. These are not to be compared to the fastest tracks in competitive careers like politicians or investment bankers. Yet they have brought me great joy and I hope they have sometimes helped my prisoners and parishioners. 

The race is not always to be swift. 

Article
Character
Ethics
Generosity
Leading
5 min read

Elon Musk and the trillion-dollar question

What happens when generosity becomes the ultimate power move?

Sam Tomlin is a Salvation Army officer, leading a local church in Liverpool where he lives with his wife and children.

Elon Musk, in front of a glowing moon.
Musk eclipsing the moon.
Musk Foundation.

Human beings like to mark the first time things are done. The first moon landing has been immortalized; Amelia Earhart was the first woman to fly solo over the Atlantic; my football geekiness reminds me the first £1m football transfer was Trevor Francis from Birmingham City to Nottingham Forest. 

We leant recently that Elon Musk could be the first person to earn a $1 trillion remuneration package. It is not quite that simple, however, with Tesla shareholders only granting this if certain conditions are met over the course of a number of years, but the media like a good headline and seemingly this will contribute another ‘first’ for the history books. Reports suggest that Musk actually lives a fairly modest life (for a billionaire!) and he seems more driven by political and moral questions than securing a lavish lifestyle for its own sake, whether you agree with him or not. 

Questions have arisen about what could be done with $1 trillion. Apparently, this could buy every single car sold in the USA in a year, 175 billion big macs or if you are more philanthropically minded, you could surely make a dent in world hunger or global debt. If we are waiting for a big give-away from Musk, we might be waiting a while, however. In 2022 he said that it is ‘very hard to give away money effectively’ if you want tangible outcomes rather than the optics of doing good. 

What does Christian teaching have to say about excessive wealth or wealth more generally? There are over 2,000 verses in the Bible about wealth and a significant amount of Jesus’ teachings concern money. 

In his book Money and Power, theologian and sociologist Jacques Ellul suggests Christians tend to look at wealth through the lens of their society. In the West this means we look at it through economic systems. Individual action achieves little by itself so we look for systems to fix our problems, be they capitalism, Marxism, collectivism, or whatever: ‘All I have to do is campaign for socialism or conservatism, and as soon as society's problems are solved, I will be just and virtuous – effortlessly.’ As well as absolving individuals of their responsibility, this also fails to capture a key aspect of the Bible’s view of money: its personal character. Looking at wealth through economic systems assumes money is just a ‘thing’ to be used for good or bad and something about which we can approach with cool neutrality. The name Jesus gives to wealth is ‘Mammon,’ which he contrasts with God: you must choose to serve one or the other. 

Mammon is described as an agent or power from which we need to be liberated. Some Christians argue that the liberation of salvation allows them to hold onto wealth because they can possess it without being possessed. This is the standard view of wealth in the Western church. Christians have largely lost any collective sense that accumulating wealth might be a problem probably because we live in a society where our economic model relies on our greed and consumption. 

Why does Jesus say we have to choose between serving God and mammon? Quite simply because it cuts to the heart of where we put our trust. The repeated question of Bible is: where do you put your trust? In the chariots of princes, in alliances with other nations, in the health of your bank balance, or in God? Money provides the opportunity to direct the course of our lives to a significant degree. Most Christians in the West will sing about fully relying on God when in reality we put our trust in money which allows us to determine where we live, the friends we have, the very trajectory of our lives. 

This, I suggest, is the essence of the Bible’s teaching on wealth or Mammon. Even before arguments based on giving to alleviate poverty (which are far from unimportant) the question of wealth is intrinsically linked to belief that God can be trusted or not. It is not impossible to be wealthy and faithfully follow God. It is also possible to be materially poor and far from God. It is a smaller step, however, to faithfulness and the Kingdom of God from a simple life than from one of abundance and control that money gives you. When you have little, you have little other choice than to rely on God. Trust and lack of human control are literally built into the fabric of your everyday life in a way that is alien for those who live with more than they need. Learning to trust God therefore will come more naturally as it is a pattern that is familiar. 

This is not to romanticise poverty. I am a Salvation Army officer and see the crushing reality of debt, addiction and need on a regular basis. William Booth, co-founder of this Christian tradition once said, “It is impossible to comfort men's hearts with the love of God when their feet are perishing with cold.” 

In light of this, there is an act which strips the power of money more than anything else according to Christian teaching, and that is giving. It is more blessed to give than receive, says Jesus. The reason this is the case is the same for anything that can take control of our lives, be it sex, power, status or whatever. By giving we show Mammon its rightful place: service of God and humanity. If we are prepared to give something away it does not have power over us. This is why Christians consistently give portions of their income away to their church; on top of this many give to charities and/or store a pot to give away spontaneously as God leads. While it is not mandated for all, a number of notable Christian figures in history have felt a call to give the majority of their wealth away as a sign of their own freedom: St Francis, Melania and Pipanius, Leo Tolstoy to name but a few. Giving is good for the soul in Christian teaching. 

I am not an economist and don’t claim expertise on the efficiency of grand systems to alleviate the world’s problems. Despite the inherent unease at the prospect of such vast inequality represented by Musk, simply projecting all of society’s ills onto others absolves us of our complicity in inequality. From a Christian perspective maybe Musk and any of us who store up more than we need in barns as Jesus puts it, can be reminded that giving robs wealth of its tendency to ensnare and control, and this freedom can be enjoyed right now. As Paul reminds the Christians in Galatia: ‘It is for freedom you have been set free, do not let yourselves be burdened again by the yoke of slavery,’ by which Mammon and other distractions long to trap us. 

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