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 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 it. God plans to humble the proud (Matt. 23:12).

Christian theologians have managed the idea of pride mainly within the tradition of Augustine, who viewed pride since the first sin thereby spent a great deal 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 thought to be questionable in meaning. Nonetheless, for this basis Augustine proceeded to see late 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 death of the human race within the garden of Eden. Augustine felt that pride in its extreme could be the unpardonable sin (Green, 1949). He wrote extensively about their own struggles with pride, describing it as his greatest temptation.

Study regarding pride has been the topic of great interest to Christians in monastic traditions and then on the Pietists. Bernard of Clairvaux within the Steps of Humility said that people usually takes steps upward should they pursue humility; however, if they pursue pride, their steps may lead downward, following the span of Satan. Bernard shows that you’ll find 12 steps that may lead one from your beginnings of pride-curiosity-to its most unfortunate expression, habitual sin. The intervening steps are frivolity, foolish mirth, boastfulness, singularity (gonna 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 last step of pride (habitual sin) medicine first step toward true humility (driving a car in the Lord).

Bernard’s outline is undoubtedly 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 need much to enhance 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 doesn’t receive or process feedback from others in a satisfactory manner. Nor does the proud person fare well inside the task for being other-centered. Pride forms an important element in the psychological construct of narcissism.

Pride, psychologically considered, is defensive naturally. By definition pride is very little fair and true estimate of self; it is an overestimate. Hence the proud person is motivated to cover up a subconscious sense of inferiority or is motivated to overcompensate for actual inadequacies. Pride could be portion of an ill-formed approach to social interaction; the proud person may genuinely feel their pride to be the ultimate way to coping with self and others and may even be unaware of flaws that preclude the pride. Pride thrives on deference and praise from others. It may have its roots in parental overindulgence or perhaps in experience that created deep personal insecurities for which the pride is compensating.
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