Article
America
Character
Culture
Politics
5 min read

The thing Trump needs most - humility

Hubris, Hope and Humility - and how they fit together in the court of Donald Trump

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

Elon Musk sits next to Donald Trump on a plan, while giving the thumbs up gesture with both hands.
Office of Speaker Mike Johnson, Public domain, via Wikimedia Commons.

Recently I was in Texas. Trump- Vance flags still fluttered in the cold wind, now more in triumph than soliciting votes. This was in the middle of the biggest winter storm to hit the southern coast of the USA in 65 years, where four inches of snow ground cities to a halt. The seemingly endless cycle of American TV news channels were caught between fascination with Storm Enzo, and the return of a political hurricane in Washington DC.  

President Trump’s first few days broke upon the world rather like a fresh storm. When a new government takes over, it is customary to sound a note of hope for the future, uniting the nation, cautious anticipation for a new dawn, pledging to try one’s best for the people and so on. Yet Trump’s speech was optimism on steroids. He announced the beginning of a ‘golden age’ for America. “From this day forward” he claimed, “our country will flourish and be respected again all over the world. We will be the envy of every nation, and we will not allow ourselves to be taken advantage of any longer.” 

Elon Musk went even further. This election, he said, was a “fork in the road of human civilisation.” As a result of the good Republican voters of the USA, “the future of civilisation was secured”, as he looked forward to an assured future, when the stars and stripes would even be planted in the soil of the planet Mars.  

There is a fine line between hope and hubris. Many commentators have contrasted the gloomy outlook of Keir Starmer with the upbeat optimism of the Republicans in Washington. American always outdo us Brits when it comes to can-do optimism, yet this was something else.  

Hope lifts people’s spirits. It gives a sense of possibility and points to an unknown but bright future. St Paul asks “who hopes for what they can see?” Hope recognises that the future is not entirely in our hands, that events - and our own stubbornness and pig-headedness - can derail the best laid set of plans. It knows that the future is uncertain and yet, because of a simple trust that the world came from goodness and will end with goodness, believes that sometimes despite, rather than because of our efforts, the future is bright.  

Hubris, however, is when human confidence goes into overdrive. In the classical world, writers such as Hesiod and Aeschylus saw hubris as the dangerous moment when a mortal claimed to be equal to, or better than a god.  

Phaeton was a teenage boy racer, a son of the sun god Helios. He took hold of his dad’s chariot for a day, thought he could steer better than his aged parent, drove too fast, too close to the earth, burning it up and thus earning a trademark lightning bolt from Zeus for his pains. Arachne was a weaver who thought his cloth more beautiful than that of Athena, the goddess of all weavers. And of course, the most famous of all, Icarus, made himself a pair of wings, soared just a bit too high, melting the wax that held them together, plunging him into the sea like a burnt-out satellite falling, falling and then sinking into the dark blue depths of the vast ocean. A trip to Mars anyone?  

Yet without a dose of humility, the modesty that recognises not everything is in their control, that they will get things wrong, and need to admit it when they do, they will only generate antagonism and disharmony. 

There are, of course, parallels in Christian literature. The Tower of Babel is the story of a civilisation that thought it could build to the skies, to reach and rival God himself. God was not impressed and confused the speech of the uppity humans so they could no longer understand one another. King Herod - the one visited by the wise men at Christmas - dressed himself in finery, smiled smugly at the acclaim of the crowds that his was ‘the voice of a god and not a mortal.’ No sooner had he said this than ‘an angel of the Lord struck him down, he was eaten by worms and died.’ 

These are ancient stories of brash and overblown self-confidence, that a human could do what only the gods can. They recur in pretty well every human strand of wisdom. Hubris usually arises from an insecure desire to be better than anyone else, better even than the gods, or God. It is essentially competitive. If greed is the desire to be rich, then hubris is the desire to be richer than everyone else. It wants to be the envy of everyone else. It creates comparison, jealousy, and yes – envy. Of course, social media is full of it. It is hard to like hubristic people. They generate envy or resentment, or when they fall, a delicious dose of Schadenfreude. None of which are particularly good for us.  

The opposite of hubris is humility. The root word for humility is the same as humus, humour, humanity. It derives from that ancient biblical story of the human race being fashioned by God out of the dirt. It punctures holes in our self-importance, reminds us of our lowly origins. It is the precious ability to laugh at yourself. Humility is appropriate for us precisely because we are not gods, and woe betide us if we think we are. We are instead poised between the earth and the heavens, sharing in the divine image, capable of great things, maybe one day even reaching Mars. Yet we are also capable of great cruelty and harm, frail and liable to get things badly, sometimes catastrophically, wrong. Once we forget our dual nature, made to be like God, yet moulded out of the earth; with huge potential for creativity and yet with a tendency to over-reach, a flaw within that leaves us vulnerable to temptation, we are in danger of blundering ahead like bulls in the proverbial China Shop.  

And this is the danger that Trump and Musk are flirting with. I wish them well. I really do. Maybe they will make America great again. Maybe they will usher in an age of prosperity and order. Yet without a dose of humility, the modesty that recognises not everything is in their control, that they will get things wrong, and need to admit it when they do, they will only generate antagonism and disharmony. And they will probably do more harm than good.   

Fyodor Dostoyevsky once wrote “Loving humility is a terrible force: it is the strongest of all things, and there is nothing like it.” Humility ends up being stronger and achieves more than hubris. Jesus was said to be “gentle and humble in heart.” And he changed the world more than anyone else. Donald and Elon – watch and learn. 

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Article
Culture
Sport
Wildness
4 min read

The surfers seeking the stoke of cold water enchantment

The reverence of waves breaks over beach-bums and ancient monks alike.

Riley is a writer and journalist, originally from Oregon. 

A sufer carries a longboard into the waves
Surfing Oregon's coast.
Megan Nixon on Unsplash.

Long before Malibu or the post-industrial North Shore of Oahu, surfing held an integral role in Pacific Island societies. As Ben Finney and James Houston explain, surfing was a religious practice for ancient Hawaiians. With stocks of morning glory, they lashed the ocean’s surface, chanting “Arise, great surfs from Kahiki.” This compelled the spirits - animating the swells - to foster good waves, therefore good “stoke” (to use a modern idiom). 

When I first started to surf, I detected such enchantment. Almost nothing brought me closer to transcendence. On good days, my Sabbath rituals would be galvanized by peeling waves paired with a cold saltwater plunge, somewhat like those Russian Orthodox plunges on January 6th (minus the ice).  

And despite the rapid secularization of the West, surfing remains a precious religious ritual. For Christians, Buddhists, New Age spiritualists, etc.—anyone who meets the ocean on her own terms. All speak with reverence about the waves. 

Surfers tend to be deeply serious people, distanced from their hash-smoking, dread-headed depictions in pop culture. Some might argue that they take themselves too seriously, one day conducting American counterculture and the next protesting the Vietnam War on the grounds that war disrupts the proverbial Tao. 

  Such is the genius of Francis Ford Coppola’s iconic surfing motif from the film Apocalypse Now. Here, Lieutenant Colonel Bill Kilgore, trying to find a rational explanation for the Vietnam War, declares “Charlie don’t surf!” with an odd tone of vulnerable bravado. Somewhere in this declaration, we find a longing for peace and transcendence, despite the chorus of machine guns and napalm that inevitably follow. For him, surfing was an antidote to chaos—a sort of victorious peace ritual following the horrors of battle.  

Despite the chaos––constant chorus of swells and seagull cries––the ocean remains noiseless in a spiritual sense. She quiets anyone nearby.

Jaimal Yogis, author of Saltwater Buddha, forthrightly connects surfing to enlightenment. In Hawaii, he studied dharma and traditional philosophy, living like Jack Kerouac and Kelly Slater combined: “[mastering] all the waves (internal and external).” There exist many paths to enlightenment, Yogis adds in his follow-up A Surfer’s Guide to Buddhism. Surfing is just one route through the ocean of suffering, albeit more appealing than ancient asceticism. 

Surfing, Peter Kreeft claims, is akin to Buddhism in that they both contain unique words for their unique “highs”: ‘stoke’ and Nirvana. In a little book called I Surf, Therefore I Am, Kreeft regards surfers as Aristotelian disciples, chasing life’s greatest good (happiness) before anything else. In that respect, surfers live truthfully to the Ethics.  

The activity of surfing, he says, transports a person into timeless happiness. ‘Stoke’ is a mystical ebullience, ecstasy of a sacred kind because ‘stoke’ is not a fleeting thing. It sustains itself both during and after the activity which creates it––a pure and lasting joy. “Maybe surfing brings us back to the timelessness of Eden,” Kreeft says. 

Ancient Celtic monks found the seashore ideal for spiritual refuge, regarding their pilgrimage to the sea as following Christ into the desert. Visiting the ruins of one of these seaside monasteries, Dr. Ed Newell (author of The Sacramental Sea), felt himself overcome by its solitude. The ascetic life on the isle of Papa Stronsay seemed spiritually claustrophobic, he says.  

These monks were not surfers (to our knowledge). They were beach bums. They recognized a simple, solemn truth about the sea: its intense solitude. Despite the chaos––constant chorus of swells and seagull cries––the ocean remains noiseless in a spiritual sense. She quiets anyone nearby, leaving them, as Kierkegaard puts it, silent and “nothing before God.” If we can learn from the lilies and the birds then surely waves and pelicans offer similar wisdom. 

When I moved away from the coast for school, this was the most intense realization. Now, my life is full of constant noise. I thirst for that vast silence that nourished me back home. And while Kreeft is right, that ‘stoke’ never truly dissolves, adjusting to life away from the waves has been a terrible trial. During the first week in the dorms, the thought of rolling swells kept me awake and staring at the ceiling. I would instinctively open my window, only to realize that there was no distant sound of crashing waves to put me to sleep. There was, and has been, something dislodged ever since leaving the sea. 

And so, today, I skipped class and stood at the edge of the Pacific Ocean. A fierce storm – bearing the name La Ninia – raged across the Oregon Coast. Sideways rain pelted my face. Though coated in a 5mm wetsuit, my fingers were already painfully numb before stepping into the sea, which was probably 5°-10°C. 

I paddled past the breaking waves and rediscovered what was missing. The part of myself that never made it to university. I ditched my nine-foot fiberglass longboard for a moment and thought about nothing: floating, staring into the blankness of the gray sky. My body went numb and became weightless, the existential burdens vacating with each rise and fall of the swell. Once again, I was alone and silent before God. And despite losing myself in the vastness––the overwhelming silence––of that moment, I found myself entirely. 

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