The Bible describes pride as sin. Pride goes before destruction (Prov. 16:18), puts one inch an inadequate relationship with God (1 Peter 5:5; James 4:6), and definately 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 for doing this. God intentions to humble the proud (Matt. 23:12).
Christian theologians have addressed the concept of pride mainly in the tradition of Augustine, who viewed pride because the first sin and thus spent plenty 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 see the fall of 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 undoing in the people from the garden of Eden. Augustine felt that pride in their extreme is the unpardonable sin (Green, 1949). He wrote extensively about his own struggles with pride, describing becoming his greatest temptation.
Study regarding pride has additionally been the subject of great interest to Christians in monastic traditions and later on towards the Pietists. Bernard of Clairvaux within the Steps of Humility asserted people will take steps upward if they pursue humility; but if they pursue pride, their steps will lead downward, following a lifetime of Satan. Bernard shows that you’ll find 12 steps that can lead one through the beginnings of pride-curiosity-to its undesirable expression, habitual sin. The intervening steps are frivolity, foolish mirth, boastfulness, singularity (planning to all ends to show oneself superior), conceit, audacity, excusing of sins, hypocritical confession, defiance, and freedom to sin. The first step of pride (curiosity) will be the last step of humility (downcast eyes). The very last step of pride (habitual sin) should be the foundation true humility (worries in the Lord).
Bernard’s outline is obviously sermonic in tone and designed as a possible instructive tool for aspiring monastics. Though its medieval format, his description of pride rings true. Modern psychology won’t have much to include in his outline. Pride elevates the self, seeks to own one’s worth recognized by others, which is unaware of obvious personal faults. The proud person has difficulty functioning interpersonally, since they won’t receive or process feedback from others within a satisfactory manner. Nor does the proud person fare well in the task for being other-centered. Pride forms a key consider the psychological construct of narcissism.
Pride, psychologically considered, is defensive anyway. By definition pride is not an fair and true estimate of self; it becomes an overestimate. To ensure the proud body’s motivated to disguise a subconscious a sense inferiority or is motivated to overcompensate for actual inadequacies. Pride can be part of an ill-formed way of social interaction; the proud person may genuinely feel his or her pride is the best approach to dealing with self while others and might be unaware of flaws that preclude the pride. Pride endures deference and praise from others. It may well have its roots in parental overindulgence or in a background that created deep personal insecurities that the pride is compensating.
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