Article
America
Character
Culture
Politics
5 min read

What would make America great again - humility

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

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.

Over the inauguration weekend, 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 a day 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 - grandson of 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 creates comparison, jealousy, and yes – envy - in fact, that is the point - to be the envy of everyone else. 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
Film & TV
Politics
6 min read

Fear of the news means it needs to change

Here's how to rethink reporting.

Steve is news director of Article 18, a human rights organisation documenting Christian persecution in Iran.

A news cameraman holding a camera, stands back to back to a police officer.
Waldemar on Unsplash.

Several non-journalist friends have told me over the past few years that they have started to disconnect themselves from the news - in some cases entirely - so wearied have they become by the incessant gloom of our reporting.  

Meanwhile, new research from the Reuters Institute has found that people have been “turning away from the news” consistently across 17 countries tracked over the past decade - from the US to the UK, Japan to Brazil. 

And one of the primary reasons, the researchers discovered, is the “fatigue and overload” of negative news. 

Another factor was the declining trust in the media, which has again been something I have heard consistently from friends in recent years, with many telling me they are constantly reassessing who they turn to for news. 

Perhaps that is only healthy, but both trends suggest to me that there may be a problem with the way news currently is, and the effect it is having on us. 

One of the most regular examples of the “bad news” we journalists tell is the reporting of terror attacks, but whenever I hear news of an attack - whether here or elsewhere - I think not only of the immediate victims and their loved ones, but also those who may soon become victims by association. 

Perhaps the most obvious recent example here in the UK was the case of the Southport stabbings, a shocking incident that led to understandable - albeit misguided - outrage. 

As soon as it emerged that a “foreigner” - or at least someone who sounded like they might be a foreigner - was responsible, many jumped to the conclusion not only that he was an Islamist but also probably an asylum-seeker, and an illegal one at that. 

It later transpired, of course, that the 17-year-old who carried out the terrible attack had been born and raised in Wales - to “Christian” parents, no less. So not an asylum-seeker, after all, nor even a foreigner; and even though it later became clear that he had downloaded disturbing content including from Al-Qaeda, his inspiration seemed to come from a wide range of sources. 

Here was another example, our prime minister told us, that showed “terrorism had changed” and was no longer the work only of Islamists or the far-right but of “loners” and “misfits” of all backgrounds, common only in their sadism and “desperat[ion] for notoriety”. 

And yet, in the Southport case and no doubt many others, by the time the killer’s background and likely motive finally became clear, the horse had already bolted.  

In that particular case, the reaction was especially extreme, with mosques and refugee hotels attacked as part of widespread rioting. But even when there are no riots after such an attack, there can surely be little doubt that the minds of the wider British public will have been impacted in some way by the news. 

For some, perhaps the primary response will be increased fear - in general but also perhaps especially of those different from themselves. For others, on top of fear, might they also feel increased hatred, or at least mistrust? 

And such feelings will surely only increase with every new reported attack, especially when the perpetrator appears to be someone new to these shores, and even more so, it would seem, if it is an asylum-seeker. 

To ignore the reality that many attacks have been carried out by asylum-seekers in recent years is to ignore reality. But for those of us desperate not only to prevent the further polarisation of our society but also to protect the many legitimate refugees who wouldn’t dream of committing such attacks, what can be done? 

Perhaps it’s only because I’m a journalist, but in my opinion one major thing I think could help arrest the current trend would be for us to rethink the way in which we do news in general.  

Not in order to mislead the public or pull the wool over their eyes - if bad things keep happening, they must be reported, as must the identities of the perpetrators, as well as any trends in this regard - but by way of providing the necessary balance and context.  

For example, by looking into what percentage of attacks - here or elsewhere - have been committed by Islamists, foreigners, or asylum-seekers; or considering what percentage of the total population of such groups the attackers represent, and how this compares to statistics regarding other groups. 

The question we journalists - and those who read our words - need most to ask is whether we are doing a good job of informing the public about the world they live in. 

Might it also be helpful to undertake a general reconsideration of what constitutes news? Does, for example, bad news always have to reign supreme in the minds of those who curate our news cycle?  

A decade ago, I had it in mind to create a new app or perhaps even news service dedicated to rebalancing the news, such that bad news stories wouldn’t outnumber the good. Many others have had similar ideas in recent years, and several platforms have been launched, dedicated to the promotion of “good news” stories. And yet one could argue that such platforms risk being as unrepresentative of reality as those that tell only bad-news tales. Can’t a compromise be found? 

One of the first things you learn as a journalist, other than that sex sells, is that greater numbers of deaths, and especially those of children, always constitutes headline material. And one needs only to flick through today’s major news outlets to see that this practice remains almost universally upheld. But does it have to be so?  

And why is it that some conflicts and injustices will make our headlines, while others won’t?  

Take, for example, the Sudanese civil war or the recent beheading of 70 Christians in the Democratic Republic of the Congo. Why is it that these horrors don’t make our headlines, while tragedies in Ukraine or Gaza do? Who makes the call, and for what reasons?  

Another long-established principle in journalism is to consider first and foremost who your audience is. So, for example, when writing for a British audience, to consider what might be of most interest to Brits. Are Ukraine and Gaza, for example, simply more relevant to British interests - in both senses of the word - than what is happening in the Global South? And even were that to be true, just because such principles of journalism are long-established, must they remain unchallenged? 

At its core, journalism is about informing, so in my opinion the question we journalists - and those who read our words - need most to ask is whether we are doing a good job of informing the public about the world they live in.  

And in my view, while a lot of good journalism is of course being done, the question of whether the public are receiving a representative picture of their environment is less clear.  

Whether or not the best approach to redress the balance is to dedicate whole news services to telling good-news stories, there’s surely little doubt that such stories are chronically underreported.  

And if our duty is not only to inform but also, by virtue of that, not to mislead, mightn’t it be argued that in failing to sufficiently well inform society about the real state of our world, we are in fact misleading them? 

No-one wants to end up in a Soviet-style “paradise” in which murders are simply denied in order to maintain the status quo, but nor, surely, do we want to live in a world in which people become unnecessarily fearful and hateful towards others, in part because of the news we feed them. 

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