The Bible describes pride as sin. Pride goes before destruction (Prov. 16:18), puts one inch an unhealthy 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 because of it. God plans to humble the proud (Matt. 23:12).
Christian theologians have handled the idea of pride mainly within the tradition of Augustine, who viewed pride as the first sin and thus spent plenty of his energy on discussing it. The keystone of his argument was obviously a text in Ecclesiasticus that reads, “pride may be the start of sin.” The verse has later been regarded as questionable in meaning. Nonetheless, for this basis Augustine proceeded to look at the fall of 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 of the humanity within the garden of Eden. Augustine felt that pride in its extreme could be the unpardonable sin (Green, 1949). He wrote extensively about his very own struggles with pride, describing it as his greatest temptation.
The study of pride has been the topic of great interest to Christians in monastic traditions and then on the Pietists. Bernard of Clairvaux from the Steps of Humility declared that people can take steps upward whenever they pursue humility; but if they pursue pride, their steps will lead downward, following the span of Satan. Bernard implies that there are 12 steps which could lead one through the beginnings of pride-curiosity-to its most unfortunate expression, habitual sin. The intervening steps are frivolity, foolish mirth, boastfulness, singularity (likely to all ends to prove oneself superior), conceit, audacity, excusing of sins, hypocritical confession, defiance, and freedom to sin. The first step of pride (curiosity) is the last step of humility (downcast eyes). The very last step of pride (habitual sin) should be the reasons for true humility (worries from the Lord).
Bernard’s outline is usually sermonic in tone and designed being an instructive tool for aspiring monastics. However with it’s medieval format, his description of pride rings true. Modern psychology doesn’t have much to include in his outline. Pride elevates the self, seeks to own one’s worth identified by others, and is also unaware of obvious personal faults. The proud person has difficulty functioning interpersonally, since he or she won’t receive or process feedback from others inside a satisfactory manner. Nor will the proud person fare well within the task of being other-centered. Pride forms an integral consider the psychological construct of narcissism.
Pride, psychologically considered, is defensive anyway. By definition pride is very little fair and true estimate of self; it becomes an overestimate. To ensure the proud body’s motivated to cover a subconscious sense of inferiority or perhaps is motivated to overcompensate for actual inadequacies. Pride may be section of an ill-formed approach to social interaction; the proud person may genuinely feel their pride is the best approach to managing self and others and could be unacquainted with flaws that preclude the pride. Pride endures deference and praise from others. It could have its roots in parental overindulgence or in a credentials that created deep personal insecurities that the pride is compensating.
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