The Bible describes pride as sin. Pride goes before destruction (Prov. 16:18), puts one in an undesirable 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 because of it. God promises to humble the proud (Matt. 23:12).
Christian theologians have dealt with the very idea of pride mainly within the tradition of Augustine, who viewed pride since the first sin and so spent plenty of his energy on discussing it. The keystone of his argument was obviously a text in Ecclesiasticus that reads, “pride is the beginning of sin.” The verse has later been thought to be questionable in meaning. Nonetheless, about 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 death in the mankind within the garden of Eden. Augustine felt that pride rolling around in its extreme will be the unpardonable sin (Green, 1949). He wrote extensively about their own struggles with pride, describing becoming his greatest temptation.
Study regarding pride been specifically the subject of great interest to Christians in monastic traditions and later on towards the Pietists. Bernard of Clairvaux within the Steps of Humility said that people usually takes steps upward if they pursue humility; but when they pursue pride, their steps may lead downward, pursuing the lifetime of Satan. Bernard implies that you will find 12 steps that can lead one through the beginnings of pride-curiosity-to its most unfortunate expression, habitual sin. The intervening steps are frivolity, foolish mirth, boastfulness, singularity (going to all ends to demonstrate oneself superior), conceit, audacity, excusing of sins, hypocritical confession, defiance, and freedom to sin. The initial 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 (the worry with the Lord).
Bernard’s outline is undoubtedly sermonic in tone and designed as an instructive tool for aspiring monastics. Though all of its medieval format, his description of pride rings true. Modern psychology doesn’t need much to include in his outline. Pride elevates the self, seeks to possess one’s worth recognized by others, and it is unaware of obvious personal faults. The proud person has difficulty functioning interpersonally, since she or he doesn’t receive or process feedback from others inside a satisfactory manner. Nor will the proud person fare well in the task of being other-centered. Pride forms a vital aspect in the psychological construct of narcissism.
Pride, psychologically considered, is defensive naturally. By definition pride is not a fair and true estimate of self; it becomes an overestimate. To ensure the proud person is motivated to hide a subconscious feeling of inferiority or perhaps motivated to overcompensate for actual inadequacies. Pride can be section of an ill-formed way of social interaction; the proud person may genuinely feel her or his pride to be the most effective way to dealing with self among others and could be not aware flaws that preclude the pride. Pride thrives on deference and praise from others. It may have its roots in parental overindulgence or even in a credentials that created deep personal insecurities in which the pride is compensating.
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