Tag: diagnostic manual

So you think the idea of the 12 Steps is new. Well, if you think you’ve got a new idea, go back and see how the Greeks put it, or in this case how the Medieval Latins put it. St. Bernard of Clairvaux identified twelve steps up the mountain of pride. These are detailed in a work by him entitled Steps of Humility and Pride.

In today’s post we focus on the Twelve Steps of Pride. Tomorrow, on the Twelve Steps of Humility (from St Benedict’s rule).  Here I list the 12 Steps of Pride only briefly and give a brief commentary on each which is mine, so don’t blame St. Bernard. 🙂 Again, the list is his. The inferior comments are mine.

One will note how the 12 steps grow far more serious as we go along and and lead ultimately to the slavery of sin. The steps tend to build on one another, beginning in the mind, moving to behavior, and then to deepening attitudes of presumption and ultimately bringing forth revolt and slavery. For if one does not serve God, he will serve Satan.

Twelve steps up the mountain of pride. Think of these like escalating symptoms:

(1) Curiosity – There is such a thing as healthy curiosity but often we also delve into things we ought not: other peoples affairs, private matters, sinful things and situations, and so forth. What makes such curiosity to be annexed to pride is that so often we think we have a right to know things we do not. And hence we pridefully and indiscreetly look into things that we ought not, things that are not for us to know, or which are inexpedient and distracting for us, or perhaps the knowledge which we seek is beyond our ability to handle well. But casting all caution aside, and with a certain prideful and privileged sense we pry, meddle, and look into things we ought not as if we had a right to do so. This is sinful curiosity.

(2) Levity of mind – Occupying our mind with things not appropriate grows and we tend to become playful in wider matters. Here too, there is a valid sense of humor and a kind of recreational diversion that has a place. A little light banter about sports or pop culture may provide momentary diversions that are relaxing. But too often this just about all we do and we pridefully cast aside matters about which we should be serious and pursue only light and passing things. In ignoring or making light of serious things pertaining to eternity and delving only into entertaining and passing things, we pridefully ignore things to which we ought to attend. Hours watching sitcoms and “reality” TV but no time for prayer, study, instruction of children in the faith, caring for the poor, and so forth is a lack of seriousness that manifests pride. We lightly brush aside what is important to God and substitute our own foolish priorities. This is pride.

(3) Giddiness – Here we move from a levity of mind to the frivolous behaviors they produce, behaviors in which we over-emphasize lightweight experiences or situations, at the expense of more serious and important things having to do with profundities. Silly, vapid, foolish and capricious behaviors indicate a pride wherein one is not rich in what matters to God. We pridefully maximize the minimum and minimize the maximum. We find all the time for frivolities but no time for prayer or study of Holy Truth.

(4) Boasting – Increasingly locked into our little world of a darkened intellect and foolish behavior we begin to exult in lower behaviors and consider such carnal behaviors to be a sign of greatness. And thus we begin to boast of foolish things. To boast is to speak and think of oneself more highly than is true or reasonable. While we should learn to appreciate the gifts we have, we ought to recall that they ARE gifts give us by God and often through others who helped us develop them. St. Paul says, What have you that you have not received? And if you have received it, why do you boast as though you had not? (1 Cor 4:7) But the boaster thinks too highly of himself either asserting gifts he does not have or forgetting that what he does have is a grace, a gift. This is pride. And, as we have seen our boasting tends to be about foolish and passing things.

(5) Singularity – Our world gets ever smaller and yet we think ourselves even greater. We are king alright, king of an ant hill, rulers of a tiny speck of dust sweeping through the immensity of space. But as our pride grows we too easily we forget our dependance on God and others for who and what we are. There is no such thing as a self made man. We are all contingent beings, very dependent on God and others. Further, we also too easily draw into our own little mind and world and tend to think that something is so just because we think so. Withdrawing only to our own counsel we discount the evidence of reality and stop seeking information and counsel from others. The man who seeks only his own counsel has a fool for and adviser, and a prideful adviser at that. Singularity is pride. Yet this pride swells as our world gets ever smaller and more singular, focused increasingly only on our self.

(6) Self-conceit –  Here is described an unjustly favorable and unduly high opinion of one’s own abilities or worth. As our world gets ever smaller and our pride ever greater our self focus and delusion grows ever stronger and we become increasingly self-referential. Something is now so merely because I say so. I am fine because I say so. Never mind that all of us are a mixture of strengths and weaknesses, sanctity and sinfulness. Too easily we grow blind to just how difficult we can be to live with. Too easily we find faults in others but fail to see them in our very self. Further, we too easily seek for others to favorably compare our self, thinking, “Well at least I am not like that prostitute or drug dealer over there.” But being better than a prostitute or drug dealer is not the standard we must meet. Jesus is the standard we must meet. But rather than refer our self to Jesus and seek mercy, we refer our self to others we look down on and give way to pride.

(7) Presumption – Now even God’s judgements must cede to ours. I am fine and will be saved because I say so. This is a sin against hope wherein we simply take salvation as granted and due to us no matter what we do. In effect we already claim to possess what we do not. It is right for us to confidently hope for God’s help in attaining eternal life. This is the Theological virtue of Hope. But it is pride to think we have already accomplished and possess what we do not already have or possess. It is a further pride to set aside God’s Word which over and over teaches us walk in hope and seek God’s help as a beggar, not as a possessor or as one legally entitled to glory in heaven. Presumption is pride.

(8) Self-justification – Jesus must now vacate the Judgment seat because I demand his place. Not only that, but he must also vacate the cross because I don’t really need his sacrifice. I can save myself, and frankly I don’t need a lot of saving. Self-justification is the attitude that says I am able, by my own power to justify, that is save myself. It is also an attitude that says, in effect: “I will do what I want to do and I will decide if it is right or wrong.” St. Paul says, I do not even judge myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges me. (1 Cor 4:3-4). But the prideful person cares only for his own view of himself and refuses to be accountable ultimately even to God. The prideful person forgets that no one is a judge in his own case.

(9) Hypocritical confession – The word hypocrite in Greek means “actor.” Now we will observe that in certain settings some degree of humility and acknowledgement of ones fault is “profitable.” One can get “credit” for humbly acknowledging certain faults and calling himself a “sinner.” But, the prideful man is just acting. Just playing a role and doing his part more for social credit than out of real contrition or repentance. After all, I’m really not that bad off. But if posturing and playing the role of the humble and contrite sinner will get me somewhere, I’ll say my lines, play the part and look holy. But only if the applause from the audience is forthcoming.

(10) Revolt – Pride really begins to go off the rails when one outright revolts against God and his lawful representatives. To revolt means to renounce allegiance to or any sense of accountability or obedience to God, to his Word or to His Church. To revolt is to attempt to overthrow the authority of others, in this God and his Church. It is prideful to refuse to be under any authority and act in ways that are directly contrary to what lawful authority rightly asserts.

(11) Freedom to sin – Here pride reaches its near conclusion as it arrogantly asserts and celebrates that it is utterly free to do what it pleases. The prideful man is increasingly rejecting of any restraints or limits. But the freedom of the proud man is not really freedom at all. Jesus says, Whoever sins is a slave to sin (John 8:34) and the Catechism echoes: The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to the slavery of sin. (Catechism 1733) But the proud man will have none of this and arrogantly goes on asserting his freedom to do what he pleases even as he descends deeper and deeper into addiction and every form of slavery.

(12) The habit of sinning – and thus we see Pride’s full and ugly flower: habitual sin and slavery to sin. As St. Augustine says, For of a forward will, was a lust made; and a lust served, became custom; and custom not resisted, became necessity.(Conf 8.5.10)

And thus we have climbed in twelve steps the mountain of pride. It begins in the mind with a lack of sobriety rooted in sinful curiosity and frivolous preoccupation. Next come frivolous behavior and excusing, presumptive and dismissive attitudes. Last comes out right revolt and slavery to sin. Pride is now in full flower. The slavery comes for if one refuses in pride to serve God he will serve Satan.

We have seen an escalation in these steps which is not far from an old admonition: sow a thought, reap a deed; sow a deed, reap an habit; sow a habit, reap a character, sow a character, reap a destiny.

Is there a way down this mountain of pride? Tune in tomorrow.

The first reading from today’s Mass is an extraordinary moral tale from the  Book of Daniel. It is the story of Susanna. The full passage (which is quite lengthy) can be found here: Daniel 13:1-62. Interestingly it is missing from Protestant Bibles which use a truncated version of the Book of Daniel. As such it is a lesser known passage, even among Catholics since it is only read on a weekday Mass once a year.

It features the story of a beautiful young woman, Susanna, married to a man named Joakim. One day as she is bathing in a private garden two older men who have hidden themselves there out of lust try to seduce Susanna who rebuffs their brazen overture. They threaten to falsely accuse her of having committed adultery with a young man in garden if she does not give way to their desires. She still refuses and they follow through on their threatened lie. They further demand that she should be stoned. Things look bleak for Susanna until Daniel comes to the rescue and, through crafty interrogation, exposes their lie for what it is. The story is a small masterpiece. If you have never read it,  you should. In the course of its engaging tale it gives us a kind of anatomy lesson of sin. It is good to consider the teachings here.

In a remarkable description the story describes a threefold source from which their sins spring forth. The text says: They suppressed their consciences; they would not allow their eyes to look to heaven, and did not keep in mind just judgments. (Daniel 13:9). I’d like to take a look at each of these three sources from which sin springs.

1. They suppressed their consciences–  What is the conscience? The Catechism defines it thus: For Man has in his heart a law inscribed by God, This is his conscience, there he is alone with God whose voice echoes in his depths… (Catechism of the Catholic Church (CCC) # 1776). So, in effect, the conscience is the voice of God within us. God has written his Law in the hearts of every human person.

Thus, in terms of basic right and wrong, we know what we are doing. There may be certain higher matters of the Law that the conscience must be taught (eg. the following of certain rituals or feasts days etc.). But in terms of fundamental moral norms, we have a basic and innate grasp of what is right and wrong. Deep down inside we know what we are doing. We see and salute virtues like bravery, self-control, and generosity. We also know that things like murder of the innocent, promiscuity, theft, destruction of reputations etc are wrong.For all the excuses we like to make, deep down inside we know what we are doing, and we know that we know.   I have written substantially about conscience elsewhere (HERE).

But notice that it says that they “suppressed their consciences.” Even though we know something is wrong we often want to do it anyway. One of the first things our wily minds will do is to try and suppress our conscience. To suppress something is to put it down by force, to inhibit or to try and exclude something from awareness or consciousness.

The usual way of doing this is through rationalizations and sophistry. We invent any number of thoughts, lies and distortions to try and reassure our self that something is really OK, something that deep down inside we know isn’t OK.

We also accumulate false teachers and teachings to assist in this suppression of the truth that our conscience witnesses to. St. Paul wrote to Timothy: For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths. (2 Tim 4:1-3).

It is quite an effort to suppress one’s own conscience and I would argue that we cannot ever do it completely. In fact the whole attempt to suppress the conscience is not only quite an effort, it is also very fragile. This helps explain the anger and hostility of many in the world toward the Church. Deep down they know we are right and often, just the slightest appeal to the conscience to awaken its voice, causes quite an eruption of fear and anger.

So here is the first stage in the anatomy of a sin: the suppression of the conscience. In order to act wickedly and not face deep psychological pain of significant guilt these men in the story first  suppress their conscience in order to shut off the source of that pain. Step one is underway.

2. They would not allow their eyes to look to heaven– In order to sustain the fictions, stinking thinking, rationalizations, and sophistry that are necessary to suppress the conscience, it is necessary for one to distance himself  from the very source of conscience, God himself.

One way to do this is to drift away from God though neglect of prayer, worship, study of the Word of God and association with the Church which speaks for God. Drifting away may become more severe as times goes on and the refusal to repent becomes deeper. Drifting soon becomes absence and absence often becomes outright hostility to anything religious or biblical.

Another way that some avert their eyes from heaven is to redefine God. The revealed God of Scripture is replaced by a designer God who does not care about this thing or that. “God doesn’t care if I go to church, or shack up with my girlfriend etc.” On being shown scripture quite contrary to their distorted notions of God they simply respond that Paul had hangups, or that the Bible was written in primitive times.

Culturally the refusal to look heavenward is manifest in the increasing hostility to the Catholic Christian faith. Demands growing increasingly strident that anything even remotely connected to the faith be removed from the public square. Prayer in public, nativity sets, Church Bells, any reference to Jesus or Scripture in schools, etc. It must all be removed according to the radical seculars who refuse to turn their eyes heavenward or even have anything around that reminds them to do so.

The cumulative effect is that many are no longer looking to heaven or to God. Having suppressed their conscience they now demand a Godless public square. Still others reinvent a fake God, a false kingdom, an idol. Either way, the purpose is to isolate and insulate the self   from God and what he reveals.

This makes it easier to maintain the rather exhausting effort of suppressing the conscience.

So for these men in the story, step two in engaged and it further supports the suppression of conscience necessary to commit sin without the pain of guilt.

3. And did not keep in mind just judgment– Finally lets throw in a little presumption which dismisses any consequences for evil acts. This of course is one of  THE sins of our current age. There are countless people, even many Catholics in the pew and clergy too who seem outright to deny that they will ever have to answer to God for what they have done. But of course this is completely contrary to Scripture that insists that we will indeed answer one day to God for what we have done.

This final stage of presumption is meant to eliminate the salutary fear that should accompany evil acts. The sinner at this stage has had some success in alleviating the psychic pain of guilt and even a lot of the fear that used to accompany sin when the voice of conscience was less layered over and muted.

But, even after suppressing the conscience and refusing heaven’s influence,  still some fear remains so now an attack is made on any notion of consequences. Perhaps the sinner exaggerates the mercy and patience of God to the exclusion of God’s holiness which sin cannot endure. Perhaps he denies the reality of hell which God clearly teaches. Perhaps he denies that God exists at all and holds that there is no judgment to be faced. However he does it, he must push back the fear the punishment and/or judgment.

Here then is the anatomy of sin. Having suppressed the conscience, the voice of God to the extent possible and having removed oneself from heaven’s influence, and then denying that anything of negative consequence will come, one is freer to sin gravely. It is as though one has taken a number of stiff drinks and anesthetized himself sufficiently to proceed without pain.

But guess what, it’s still there deep down inside. The voice of conscience remains. Under all the layers of stinking thinking and attempts to insulate oneself from the true God, deep down the sinner still knows what he is doing is wrong. Even the slightest thing to prick his conscience causes increasing unease. Anger, projection, name-calling, ridiculing of anyone or anything awaken his conscience will increasing be resorted to. Sin is in full bloom now and repentance seems increasingly difficult or unlikely. Only great prayers and fasting by others for him will likely spring him loose from the deep moral sleep he is currently in. Pray for the conversion of sinners.

Well, since this post has been a little heavy it might be good to end on a lighter note:

The Gospel for Mass this past Saturday contains one line that deserves some attention from us. At one level it seems like a mere scene-ender, a line that merely ends a section and has the dramatis personae (cast of characters) walk of stage.  But as most who have any familiarity with Scripture know, there is perhaps not one wasted syllable in the whole text, especially in John’s Gospel. Quite profoundly, there is not one word or syllable that should be merely cast aside as filler when the Holy Spirit is at work inspiring the sacred authors.

The line in question appears in the 7th Chapter of John’s Gospel at the end of a debate among the Temple leaders as to the identity of Jesus. They wrestle with the question of who Jesus is and if he is or is not the coming Messiah, and also the eternal Son of the Father as he claims.

The majority of the interlocutors reject Jesus out of hand based on mistaken notions and due to the fact that he comes from Galilee and “no Prophet has EVER come from Galilee! One of their number, Nicodemus, encourages them to be more open to the possibilities and have greater command of the facts before rendering judgement. After much debate the pericope (passage) ends thus:

Then each went to his own house. (John 7:53)

This line ought not be overlooked, since, if we allow it, it invites great significance. Let’s consider three ways of seeing this line. We can distinguish here three rather separate understandings: an inward meaning, and outward meaning and an eternal meaning.

1. At the inward level each one returning to his own house can be understood as descriptive of how we must ultimately enter into the “house” of our our soul. We must all go to that deep, inner room of our heart and mind, that place were we are alone with our God, that place were we ponder and reflect, where we deliberate and discern.

This is that place where we must ultimately decide for ourselves the deepest questions of life: who am I? Who is God? What is the meaning of my life? What am I doing and why. Who is the man (or woman) that God has made me to be? Yes, here is that deep inner sanctum, the holy place where we are alone with God.

Too often, when we are with others, there is posturing by us. Too easily do we merely seek to conform in response to pressure and other social influences. In these sorts of settings there is often undue influence from persuasion or excessive human respect, from group pressure and group dynamics. In a word, there is posturing.

But there comes a moment when we are summoned by the Lord to come apart, to go to our own house, to enter into that quiet place of our innermost self and answer the deeper questions, and listen carefully to voice of God that echoes in our heart. (cf Catechism # 1776).

In the cited Gospel above, the Temple leader have had their debate. They have sought to influence one another. Some have experienced pressure and persuasive argumentation. Many of them also likely experienced the human tendency to ingratiate themselves to others and to fit in by speaking in certain ways they perceive will advance them in the opinion of others.

Now all that posturing is over and it is time for each man to go, each to his own house and there privately ponder and decide what he really thinks. Yes, it is decision time. The Lord is calling a question: who do YOU say that I am? It is time for these men to go to their own house and be face to face with God.

Sadly today, many reject this requirement to “go to our own house” and to deeply reflect. Most take little time today to enter the room of their own soul. In our modern world, with its extensive distractions, most prefer to flip on the T.V. rather to “go to their own house.”

But ultimately we cannot wholly evade this call from God to decide inwardly, in that inner room of our own “house” who God is, and how we will respond to him. For those who go on too long refusing to go to their own house, God has ways of supplying it anyway. Maybe its one of those sleepless at 3:00 AM moments. Maybe it is a time of crisis that provokes soul searching. But ultimately, at some moment each of us must “go to his own house” that there reflect quietly with God, away from social pressures, away from posture. And there we, alone with God must face the deepest questions.

2. At the outward level, this text involves a very different perspective, an insight that is almost opposite. For, while it is of critical importance to go to that secret place, that house of our own soul and there reflect with God, it is also of critical importance to stay connected to the reality that is outside our house. Thus, in saying that each of the Temple leaders went off to his own house, there may also be understood the human tendency to go off and live in our own little world, to retreat for any evidence we don’t like, to avoid anything that challenges our worldview.

Jesus had earlier confronted these Temple leaders with evidence of his divinity and his identity as Messiah and Lord. He spoke to them of his miracles, of his fulfillment of prophecy, of the Testimony of John the Baptist, and of the Father’s voice echoing in their hearts. (cf John 5:31-47).

But for many of us there is the tendency  merely to retreat to our own little world, our own house, no matter the evidence. In effect we retreat from reality to our own made up world.

There is an old saying, “Don’t Believe everything you think.” For, we tend to think something is so just because we think it or agree with it.

There is another saying, “Who is an adviser to himself has a fool for a counselor.” Yet too easily we take counsel merely with our self. Or, we surround ourselves only with teachers who tickle our ears.

Thus, these Temple leaders, though having been confronted with many facts that point to the veracity of Jesus’ identity as Lord and Messiah, choose instead to brush it off and merely to go each of them to his own house, his own little world.

Further they err with the facts, for they argue that the Messiah had to be born in Bethlehem, but Jesus was born in Galilee. But of course their command of the facts is poor here, for Jesus was born in Bethlehem.

Never mind all that, they just go off to their own house, to their own little world. And too often many do exactly this.

The challenge for us all to live in reality, not merely in the confines of our own house, our own little world, our own (sometimes flawed or incomplete) thoughts.

3. The Third and eternal implication is the ultimate home, the ultimate destination to which we all journey. Thus when the text says they all went each to his own house, it may also refer to that place where they will dwell for all eternity. Where that house is, in heaven or hell, depends on our stance regarding Jesus.

These Temple leaders, having scoffed at Jesus, now head off each to their home. Sadly, no one comes to the Father except through Jesus, and thus their home is somewhere other than the heart of the Father.

There is an old saying, “You made your bed, now lie in it.”  And thus, you and I too must choose where to make our home. And where that is will depend on our acceptance or rejection of Jesus.

There comes a day when each of us will have said of us: Then each went to his own house. Where will your house be?

Somehow I am reminded of an old song from my youth about that secret place of the heart:

When I was very young, perhaps 10 years old, I took some sailing lessons, and once again when I was in my early 30s. Sailing involves a kind of romancing the wind wherein  one observes the wind as  it is, and then adapts to it, wooing it, learning its moves, its vicissitudes, and its often subtle and changing signs.

Oh for the great times when the wind was with us!  And catching the wind, the boat would speed along making a slick sound in the water. And Oh too, for those daring and thrilling times when the spinnaker was put out.    The boat would almost strain, as the proud winds filled  her arcing sail.

But then too, there were the difficult days when the winds were contrary and the hard work of tacking, with beating and jibing had to be engaged.

Now sailing is an image of receptivity. One cannot control the wind, but must simply accept it, and take it as it is.  Yes, sailing requires a sailor to adjust to what is, to learn acceptance and work with what is given, to live in the world as it is, rather than wish for world as it ought to be.

The sailor must simply  accept wind’s bidding and blessings, the way in which it would have us go: this way and that, now shifting directions, somewhat unexpectedly. And the good sailor is accepting that a good strong breeze, can suddenly grow becalmed, only to stir again. This is especially the case in the sultry summer days when the prevailing winds are less evident and the strength and direction of the winds can be very local, and very subtle.

Yes it is all very mysterious. Indeed Jesus used the wind as an image for mystery when he said to Nicodemus, The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.  (Jn 3:8).

And thus the wind, and sailing, become something of an image for the soul interacting with God. We cannot control God, nor should we. Our role is to sense His direction and put out our sails accordingly. We are to “romance the wind”  by growing deeper in our love and trust of God. We are to discover the serenity of accepting what is, of following the lead of  God, or receiving what is offered rather than seeking to control and manipulate outcomes.

Sometimes the wind of God’s Ruah, his Spirit and breath is a strong and refreshing wind as at Pentecost when Scripture says, And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were (Acts 2:4). At other times God speaks in a whispering breeze: And after the fire came a gentle whisper. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. Then a voice said to him, “What are you doing here, Elijah?” (1 Kings 19:12-13).

Yes, allow the wind to represent the movements of God’s Spirit, his Ruah, his breath. And God is looking for some good sailors who know the subtleties of the movements of the wind and can adjust accordingly.

Now since wind  cannot be controlled and must simply be accepted for what it is,  many therefore prefer motorboats. How much nicer it is to feel empowered from within and to be able to resolutely set our own course, no matter the wind. With a motorboat there is little or no threat of being at the whim of the winds. There is no need to relate to, or be in relationship with the wind, no need of romancing of the winds here! No here, with a motorboat, there is need only of driving forward with a powerful motor,  following one’s own designs.

Here is control, here is power, here is the sailor alone with his own will, dependent on little, and on  no one. It is one man against the elements.

But motorboats are a mixed blessing, they require a good bit of gas, can be noisy, require maintenance, suffer breakdowns and can be downright dangerous to other things and people around them.

And here too is another image for our soul interacting with God. For there are  many who prefer to be under their own power, dependent on no one, other than themselves, preferring never having to wait on God or other human beings; just acting independently, and operating independently. They prefer not to sense the direction of the winds or of any other signs or factors.

And just like a motorboat, there are dangers associated with this sort of controlling image of the human person. For indeed such individuals can be noisy, gas-guzzlers, prone to breakdown, and potentially hazardous to things and people around them. For in their perceived power they often truck through life, missing its subtleties and frequently causing harm to themselves and others. “Breakdowns” are almost predictable with this sort of person.

Most people prefer a motorboat. But God is more in the sailboat business. He’s looking for some good souls to sense the breeze of his Spirit, is Ruah. And having sensed that Gentle Breeze, to hoist their sails and follow where the Wind, the Spirit, leads.

Yes, we are invited to be more like a sailor, following the Spirit’s lead. Yes, like a sailor, trusting and yielding to a Godly breeze.

Do you prefer a motorboat, or a sailboat? Are you a boater or a sailor.

Here is a remarkable video, not of a sailor at sea, but of a land sailor, a kite flier. Note the beautiful interaction of this man as he romances the wind, working with its subtleties and rejoicing in its moves, as in a great dance of sorts:

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Related post: Is the Church a cruiseship or a battleship