The Bible describes pride as sin. Pride goes before destruction (Prov. 16:18), puts one out of an inadequate relationship with God (1 Peter 5:5; James 4:6), and will 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 correctly. God intentions to humble the proud (Matt. 23:12).
Christian theologians have handled the thought of pride mainly inside the tradition of Augustine, who viewed pride because the first sin and so spent a lot of his energy on discussing it. The keystone of his argument was obviously a text in Ecclesiasticus that reads, “pride may be the beginning of sin.” The verse has later been deemed questionable in meaning. Nonetheless, for this basis Augustine proceeded to watch nov Satan as portrayed in Ezekiel and Isaiah as principally motivated by pride. “Your heart became proud on account of your beauty” (Ezek. 28:17, NIV). What led Satan to his fall was likewise the downfall with the human race in the garden of Eden. Augustine felt that pride in their extreme could be the unpardonable sin (Green, 1949). He wrote extensively about his own struggles with pride, describing it his greatest temptation.
The study of pride has also been the subject of great interest to Christians in monastic traditions and later on the Pietists. Bernard of Clairvaux inside the Steps of Humility asserted people may take steps upward when they pursue humility; however, if they pursue pride, their steps will lead downward, following span of Satan. Bernard points too you will find 12 steps that can lead one from your beginnings of pride-curiosity-to its undesirable expression, habitual sin. The intervening steps are frivolity, foolish mirth, boastfulness, singularity (gonna all ends to demonstrate oneself superior), conceit, audacity, excusing of sins, hypocritical confession, defiance, and freedom to sin. The first task of pride (curiosity) may be the last step of humility (downcast eyes). The very last step of pride (habitual sin) needs to be the first step toward true humility (worries of the Lord).
Bernard’s outline is actually sermonic in tone and designed being an instructive tool for aspiring monastics. Though all its medieval format, his description of pride rings true. Modern psychology does not have much to include in his outline. Pride elevates the self, seeks to own one’s worth identified by others, and is blind to obvious personal faults. The proud person has difficulty functioning interpersonally, since he or she won’t receive or process feedback from others in the satisfactory manner. Nor will the proud person fare well in the task to become other-centered. Pride forms an important consider the psychological construct of narcissism.
Pride, psychologically considered, is defensive naturally. By definition pride isn’t a fair and true estimate of self; it is an overestimate. Therefore, the proud person is motivated to hide a subconscious feeling of inferiority or perhaps motivated to overcompensate for actual inadequacies. Pride might be a part of an ill-formed way of social interaction; the proud person may genuinely feel his / her pride to be the most effective way to dealing with self and others and may even be not aware flaws that preclude the pride. Pride endures deference and praise from others. It might have its roots in parental overindulgence or in a background that created deep personal insecurities in which the pride is compensating.
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