The Bible describes pride as sin. Pride goes before destruction (Prov. 16:18), puts one in an unhealthy relationship with God (1 Peter 5:5; James 4:6), and can yield a regrettable end (Prov. 29:23). Nebuchadnezzar was judged for his proud spirit (Dan. 4), Haman was beset with pride (Esther 5), and Pharaoh fell because of it. God intentions to humble the proud (Matt. 23:12).
Christian theologians have dealt with the very idea of pride mainly in the tradition of Augustine, who viewed pride as the first sin and thus spent a lot of his energy on discussing it. The keystone of his argument would have been a text in Ecclesiasticus that reads, “pride could be the beginning of sin.” The verse has later been viewed as questionable in meaning. Nonetheless, with this basis Augustine proceeded to watch late Satan as portrayed in Ezekiel and Isaiah as principally motivated by pride. “Your heart became proud out of your beauty” (Ezek. 28:17, NIV). What led Satan to his fall was likewise the downfall with the people from the garden of Eden. Augustine felt that pride in its extreme could be the unpardonable sin (Green, 1949). He wrote extensively about his own struggles with pride, describing it as being his greatest temptation.
Study regarding pride has additionally been the topic of great interest to Christians in monastic traditions and then towards the Pietists. Bernard of Clairvaux within the Steps of Humility declared people can take steps upward whenever they pursue humility; in case they pursue pride, their steps will lead downward, pursuing the course of Satan. Bernard implies that you’ll find 12 steps that can lead one from the beginnings of pride-curiosity-to its most unfortunate expression, habitual sin. The intervening steps are frivolity, foolish mirth, boastfulness, singularity (gonna all ends to show oneself superior), conceit, audacity, excusing of sins, hypocritical confession, defiance, and freedom to sin. Step one of pride (curiosity) could be the last step of humility (downcast eyes). The past step of pride (habitual sin) ought to be the basis of true humility (the fear in the Lord).
Bernard’s outline is usually sermonic in tone and designed as a possible instructive tool for aspiring monastics. But with its medieval format, his description of pride rings true. Modern psychology doesn’t have much to increase his outline. Pride elevates the self, seeks to get one’s worth recognized by others, and it is blind to obvious personal faults. The proud person has difficulty functioning interpersonally, since they doesn’t receive or process feedback from others within a satisfactory manner. Nor will the proud person fare well inside the task to become other-centered. Pride forms a vital aspect in the psychological construct of narcissism.
Pride, psychologically considered, is defensive in nature. By definition pride isn’t a fair and true estimate of self; it is really an overestimate. To ensure the proud person is motivated to cover up a subconscious a feeling of inferiority or is motivated to overcompensate for actual inadequacies. Pride may be part of an ill-formed approach to social interaction; the proud person may genuinely feel their pride to be the most effective way to dealing with self while others and may even be unaware of flaws that preclude the pride. Pride thrives on deference and praise from others. It could have its roots in parental overindulgence or perhaps an identification that created deep personal insecurities in which the pride is compensating.
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