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 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 for doing this. God offers to humble the proud (Matt. 23:12).
Christian theologians have addressed the concept of pride mainly from the tradition of Augustine, who viewed pride because first sin and thus spent a considerable amount of his energy on discussing it. The keystone of his argument would be a text in Ecclesiasticus that reads, “pride may be the start of sin.” The verse has later been thought to be questionable in meaning. Nonetheless, with this basis Augustine proceeded to watch nov Satan as portrayed in Ezekiel and Isaiah as principally motivated by pride. “Your heart became proud due to your beauty” (Ezek. 28:17, NIV). What led Satan to his fall was likewise the undoing in the people inside the garden of Eden. Augustine felt that pride rolling around in its extreme could be the unpardonable sin (Green, 1949). He wrote extensively about his own struggles with pride, describing it his greatest temptation.
The research into pride has additionally been the main topics great interest to Christians in monastic traditions and later on to the Pietists. Bernard of Clairvaux inside the Steps of Humility asserted people usually takes steps upward whenever they pursue humility; but if they pursue pride, their steps will lead downward, following the length of Satan. Bernard suggests that there are 12 steps which could lead one through the beginnings of pride-curiosity-to its most severe expression, habitual sin. The intervening steps are frivolity, foolish mirth, boastfulness, singularity (likely to all ends to show oneself superior), conceit, audacity, excusing of sins, hypocritical confession, defiance, and freedom to sin. The initial step of pride (curiosity) may be the last step of humility (downcast eyes). The past step of pride (habitual sin) should be the first step toward true humility (the worry of the Lord).
Bernard’s outline is undoubtedly sermonic in tone and designed just as one instructive tool for aspiring monastics. But its medieval format, his description of pride rings true. Modern psychology does not 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 won’t receive or process feedback from others in the satisfactory manner. Nor does the proud person fare well inside the task for being other-centered. Pride forms a vital element in the psychological construct of narcissism.
Pride, psychologically considered, is defensive in nature. By definition pride is not a fair and true estimate of self; it is really an overestimate. Which means the proud body’s motivated to cover up a subconscious feeling of inferiority or is motivated to overcompensate for actual inadequacies. Pride can be section of an ill-formed method of social interaction; the proud person may genuinely feel their pride is the most effective way to dealing with self among others and may even be unaware of flaws that preclude the pride. Pride thrives on deference and praise from others. It might have its roots in parental overindulgence or perhaps in experience that created deep personal insecurities that the pride is compensating.
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