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narcissism, Narcissist, psychology

Narcissism Series: The Mental Games of Narcissists.

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The world of narcissism is not merely defined by grandiosity or self-absorption—it is a psychological chessboard where manipulation, deception, and illusion form the basis of human interaction. The “mental games” narcissists play are designed to maintain control, feed ego, and destabilize others emotionally. These games are not random but strategically employed behaviors rooted in deep-seated insecurity and an insatiable need for validation (Campbell & Miller, 2011). Understanding these patterns is essential to recognize, protect, and heal from narcissistic abuse.

At the core of these mental games lies the narcissist’s fragile self-concept. While they project confidence and superiority, this external mask conceals an unstable self-esteem that depends entirely on external admiration (Kernberg, 1975). Because of this dependency, narcissists construct elaborate social manipulations to ensure they remain at the psychological center of others’ attention. Whether through charm, flattery, or guilt, the end goal is always dominance and self-preservation.

One of the most common tactics used by narcissists is gaslighting—a form of psychological manipulation that makes the victim doubt their memory, perception, or sanity. The term originates from the 1944 film Gaslight, where a husband subtly manipulates his wife into questioning her reality. Narcissists use similar strategies to maintain control, often denying things they clearly said or did (Sweet, 2019). Over time, this erosion of confidence traps victims in a psychological fog of confusion and self-doubt.

Another form of manipulation is triangulation, in which narcissists involve a third party to create competition or jealousy. This could be a friend, coworker, or even a former partner, subtly introduced to provoke insecurity and dependence (Brescoll, 2018). Triangulation reinforces the narcissist’s sense of importance while keeping their target emotionally off balance. It’s a deliberate power play designed to remind others that the narcissist controls the emotional narrative.

Projection is another central feature of the narcissist’s mental warfare. In this defense mechanism, they attribute their own flaws or intentions to others (Freud, 1923). For example, a narcissist who is deceitful may accuse their partner of lying. Projection deflects accountability and allows the narcissist to maintain an illusion of moral superiority while sowing confusion.

A more covert manipulation tactic is love-bombing, a stage marked by intense affection and attention designed to lure the target into emotional dependence. Initially, the narcissist idealizes the victim—calling them “soulmate,” “the only one who understands,” or “the best thing that’s ever happened” (Day et al., 2020). However, once control is secured, the love-bombing abruptly transitions into devaluation—criticism, withdrawal, and rejection. This cycle of idealization and devaluation becomes a form of psychological conditioning.

Silent treatment serves as another manipulative mechanism. By withdrawing affection or communication, narcissists punish their victims and assert dominance. The silence communicates contempt and forces the victim to chase reconciliation (Tudor, 2016). Over time, this erodes self-worth and fosters dependency, as the victim learns that peace is contingent upon pleasing the narcissist.

Narcissists also employ word salad, a chaotic communication style where they twist words, change topics, or engage in circular arguments to confuse others. This disorients the victim and makes meaningful resolution impossible. The goal is not clarity, but control—ensuring that the narcissist remains the arbiter of what is real or rational (Vaknin, 2003).

Blame-shifting is yet another hallmark of the narcissistic playbook. Even in the face of undeniable evidence, narcissists rarely accept responsibility. Instead, they rewrite events, casting themselves as victims and others as aggressors (Twenge & Campbell, 2009). This not only protects their fragile ego but also destabilizes others’ sense of justice and truth.

Future faking—making grand promises with no intention of keeping them—is a particularly cruel form of manipulation. Narcissists use it to create false hope, ensuring compliance or forgiveness (Durvasula, 2015). Whether promising commitment, change, or shared dreams, these illusions serve as bait to keep the victim invested in an emotionally one-sided dynamic.

At a deeper level, these manipulations reflect the narcissist’s inability to engage authentically with empathy or vulnerability. Their interactions are transactional, based on what benefits their ego. This emotional shallowness often manifests as a game of dominance, where relationships become contests rather than connections (Ronningstam, 2016).

Victims of these mental games often experience cognitive dissonance—a psychological state of holding two conflicting beliefs simultaneously. They may recognize that the narcissist is harmful, yet still crave the validation they provide. This internal conflict can prolong the cycle of abuse, as victims struggle to reconcile affection with betrayal (Festinger, 1957).

Over time, exposure to narcissistic manipulation can lead to trauma bonding, where the victim develops an emotional attachment to their abuser through intermittent reinforcement—alternating affection and cruelty. This dynamic mirrors addiction, as the brain becomes chemically conditioned to seek reward from the very source of pain (Carnes, 2019).

The narcissist’s mental games are not impulsive but calculated acts of psychological control. They derive pleasure from power, particularly the power to confuse and dominate. Each game reinforces their illusion of superiority, masking the hollowness within. What appears as confidence is, in truth, a desperate need to prove worth through control of others (Campbell et al., 2004).

Understanding these patterns is the first step toward liberation. Victims who identify the tactics can begin to break free from the psychological fog. Naming the behavior disrupts its power. It transforms confusion into clarity and victimhood into self-awareness (Durvasula, 2015).

From a clinical standpoint, treatment for victims involves re-establishing trust in one’s own perceptions and emotions. Cognitive-behavioral therapy (CBT) can be effective in undoing the cognitive distortions created by narcissistic gaslighting and blame-shifting (Beck, 2011). The healing process centers on reclaiming autonomy and rebuilding internal validation.

For narcissists themselves, therapeutic change is far more complex. Because their self-esteem depends on external reinforcement, introspection threatens the very core of their defense system. Only those who experience severe loss or crisis may develop the motivation to change (Ronningstam, 2011). Even then, progress requires humility—something antithetical to narcissism.

Ultimately, the narcissist’s mental games reveal both their power and their prison. They manipulate to survive, but in doing so, they isolate themselves from genuine love and connection. Beneath the games lies a void—a hunger that no amount of control can fill. Recognizing this truth allows survivors not only to understand narcissists but also to rise above their psychological warfare.

References

Beck, J. S. (2011). Cognitive behavior therapy: Basics and beyond. Guilford Press.
Brescoll, V. (2018). Triangulation and emotional manipulation in narcissistic relationships. Psychology Today.
Campbell, W. K., & Miller, J. D. (2011). The handbook of narcissism and narcissistic personality disorder. Wiley.
Carnes, P. (2019). The betrayal bond: Breaking free of exploitive relationships. Health Communications.
Day, N. J., Townsend, E., & Grenyer, B. F. S. (2020). Pathological narcissism and the love-bombing cycle: Emotional regulation and control. Personality Disorders: Theory, Research, and Treatment, 11(4), 269–279.
Durvasula, R. (2015). Should I stay or should I go? Surviving a relationship with a narcissist. Post Hill Press.
Festinger, L. (1957). A theory of cognitive dissonance. Stanford University Press.
Freud, S. (1923). The ego and the id. Hogarth Press.
Kernberg, O. F. (1975). Borderline conditions and pathological narcissism. Jason Aronson.
Ronningstam, E. (2011). Narcissistic personality disorder: A clinical perspective. Journal of Psychiatric Practice, 17(2), 89–99.
Ronningstam, E. (2016). Identifying and understanding the narcissistic personality. Oxford University Press.
Sweet, P. L. (2019). The sociology of gaslighting. American Sociological Review, 84(5), 851–875.
Tudor, H. (2016). Manipulated: Understanding the manipulation of the narcissist. Amazon Digital Services.
Twenge, J. M., & Campbell, W. K. (2009). The narcissism epidemic: Living in the age of entitlement. Free Press.
Vaknin, S. (2003). Malignant self-love: Narcissism revisited. Narcissus Publications.

a brown girl's beauty, aesthetics, Beauty, black female aesthetics

It is Okay to be “The Most Beautiful Woman in the Room” but are you making everyone else sick with it? Beverly says….

Beauty has always carried social power. From ancient civilizations to modern digital culture, physical attractiveness has functioned as a form of symbolic capital—something that grants attention, access, and influence. To be the most beautiful woman in the room is not inherently wrong; in fact, it can be a gift. The problem arises not from beauty itself, but from how it is performed, weaponized, or used to dominate social space.

Psychological research consistently shows that attractive individuals receive preferential treatment in hiring, education, and social relationships—a phenomenon known as the “halo effect.” Beauty is often unconsciously equated with intelligence, kindness, and competence. This distortion creates a power imbalance before a single word is spoken.

When a woman becomes aware of this power, she faces a choice: will she carry her beauty with humility, or with entitlement? Arrogance emerges when beauty shifts from being a trait to being an identity—when self-worth becomes entirely anchored in how one is seen rather than who one is.

Arrogance with beauty often manifests subtly. It appears in body language, tone, dismissiveness, constant comparison, or the need to dominate attention. It is not loud narcissism alone; it is a quiet assumption of superiority that others can feel immediately.

For other women in the room, this dynamic can generate insecurity, competition, and emotional fatigue. Social comparison theory explains that people evaluate themselves relative to others, especially in appearance-based environments. When one woman positions herself as the standard, others are forced into a hierarchy they never consented to.

Jealousy is not always petty—it is often psychological pain produced by unequal social valuation. When beauty is flaunted rather than shared, it can create a climate of silent hostility, where women feel diminished simply by proximity.

Men, meanwhile, respond differently. Beauty can trigger sexualization, fantasy, and projection. Research in evolutionary psychology suggests that physical attractiveness activates reward circuits in the brain similar to drugs or gambling. Lustful attention is not neutral; it changes social energy in a room.

When a woman consciously or unconsciously cultivates male desire as validation, she may enjoy attention without realizing its ripple effects. Conversations shift. Boundaries blur. Other women become invisible. Men become performative. The social space becomes eroticized rather than communal.

Over time, this environment becomes emotionally toxic. People do not feel seen; they feel measured. The most beautiful woman becomes the emotional sun around which everyone else must orbit.

This is where beauty becomes harmful—not because it exists, but because it consumes relational space. It monopolizes attention, distorts dynamics, and subtly communicates: “I matter more than you.”

The irony is that true beauty is expansive, not extractive. It makes others feel comfortable, uplifted, and safe. Arrogant beauty makes others feel smaller, anxious, or invisible.

Narcissism research shows that individuals who rely heavily on external validation often lack stable self-esteem. The need to be admired becomes addictive. Beauty becomes a performance that must be maintained at all costs—through comparison, competition, and dominance.

This is why some beautiful people leave others feeling drained. They are not just attractive; they are emotionally demanding. They require constant affirmation, attention, and deference.

Social environments thrive on reciprocity. When one person absorbs all the light, others are forced into shadow. Over time, resentment replaces admiration.

Even the beautiful woman herself becomes trapped. Her value becomes conditional. Aging, weight change, or shifting attention threatens her identity. What once felt like power becomes fragility.

The most dangerous illusion is believing that beauty makes one better than others. Attractiveness is not virtue. It is not wisdom. It is not moral superiority. It is a biological lottery shaped by genetics, culture, and social bias.

Humility is what redeems beauty. A woman who knows she is beautiful but does not need to prove it becomes magnetic without harm. She does not compete; she collaborates. She does not dominate; she invites.

Beauty with humility creates safety. It allows other women to exist without fear of comparison. It allows men to engage without objectification. It restores balance to the social field.

The real question is not “Am I the most beautiful woman in the room?” but “How do people feel when I enter the room?” Do they feel tense or at ease? Smaller or affirmed? Observed or welcomed?

It is okay to be beautiful. It is not okay to make others sick with it. Beauty should be a gift to the room, not a threat to it. When beauty becomes a mirror instead of a spotlight—reflecting humanity rather than demanding worship—it finally becomes what it was always meant to be: connection, not control.

References

Buss, D. M. (2019). Evolutionary psychology: The new science of the mind (6th ed.). Routledge.

Cash, T. F., & Smolak, L. (2011). Body image: A handbook of science, practice, and prevention (2nd ed.). Guilford Press.

Festinger, L. (1954). A theory of social comparison processes. Human Relations, 7(2), 117–140.

Hamermesh, D. S. (2011). Beauty pays: Why attractive people are more successful. Princeton University Press.

Langlois, J. H., et al. (2000). Maxims or myths of beauty? A meta-analytic and theoretical review. Psychological Bulletin, 126(3), 390–423.

Twenge, J. M., & Campbell, W. K. (2009). The narcissism epidemic: Living in the age of entitlement. Free Press.

Tate, S. A. (2009). Black beauty: Aesthetics, stylization, politics. Ashgate.

Vohs, K. D., et al. (2014). Objectification and self-objectification. Current Directions in Psychological Science, 23(6), 416–420.

Beauty, personality, Personality Traits

When the World Rewards the Face, Not the Character.

Modern society repeatedly demonstrates a troubling inversion of values: appearance is rewarded more consistently than integrity, charisma more than conscience, and beauty more than moral substance. This imbalance is not accidental but structural, reinforced through psychology, media, economics, and social conditioning. When the world rewards the face instead of the character, it reshapes how people define success, worth, and even goodness itself.

From early childhood, individuals learn that attractiveness carries social advantages. Attractive children are often perceived as smarter, kinder, and more capable by teachers and peers, receiving more encouragement and leniency. These early rewards create cumulative advantages that follow individuals into adulthood, long before character has a chance to speak for itself.

Psychological research identifies this phenomenon as the “halo effect,” where one positive trait—such as physical attractiveness—spills over into unrelated judgments about morality, intelligence, and trustworthiness. As a result, beauty becomes mistaken for virtue, and ethical credibility is quietly assigned based on appearance rather than conduct.

In professional spaces, this bias manifests in hiring, promotion, and compensation. Attractive individuals are more likely to be hired, earn higher wages, and receive favorable performance evaluations. Success is then framed as merit-based, obscuring the role appearance played in tilting opportunity. Character becomes secondary to presentation.

Justice systems are not immune. Studies consistently show that attractive defendants receive lighter sentences, are perceived as less dangerous, and are more likely to be believed. Conversely, those deemed unattractive or threatening—often racialized—face harsher punishment. Justice, while symbolically blind, is socially sighted.

Social media has amplified this imbalance by transforming visibility into currency. Algorithms reward faces that conform to dominant beauty norms, granting them influence, credibility, and economic opportunity. Moral authority increasingly follows aesthetic appeal, allowing those who look “right” to speak louder than those who act right.

This distortion is especially harmful to marginalized communities. Within Black communities, colorism compounds appearance bias, granting lighter skin and Eurocentric features greater social grace and moral assumption. Darker-skinned individuals are more likely to be scrutinized, distrusted, or required to prove their worth through exceptional behavior.

Character, by contrast, develops quietly. Integrity, empathy, discipline, and accountability do not photograph well. They do not go viral. In a culture driven by optics, character work often goes unnoticed, undervalued, and unrewarded, despite being essential to communal health.

The moral danger lies not only in rewarding beauty but in punishing those without it. When people learn that goodness does not protect them from exclusion or harm, cynicism grows. Ethical behavior begins to feel impractical in a world that prizes surface over substance.

This value inversion shapes desire as well. Romantic and social choices are influenced by perceived status attached to appearance. People with “beautiful” partners gain social validation, while those who choose character over aesthetics may be subtly devalued. Love itself becomes performative.

The long-term cost is cultural hollowness. Societies that reward faces over character cultivate leaders skilled in performance rather than principle. Charm replaces accountability, and image management substitutes for moral responsibility.

Undoing this distortion requires conscious resistance. Institutions must interrogate bias, media must expand representations of worth, and individuals must question their reflexive judgments. Character must be relearned as a visible form of beauty, even if it does not immediately gratify the eye.

Ultimately, a just society cannot survive on appearance alone. Faces age, trends fade, and filters fail. Character endures. When the world learns again to reward integrity over image, beauty will return to its rightful place—as adornment, not authority.

References

Eagly, A. H., Ashmore, R. D., Makhijani, M. G., & Longo, L. C. (1991). What is beautiful is good, but… A meta-analytic review of research on the physical attractiveness stereotype. Psychological Bulletin, 110(1), 109–128.

Hamermesh, D. S. (2011). Beauty pays: Why attractive people are more successful. Princeton University Press.

Hunter, M. (2007). The persistent problem of colorism: Skin tone, status, and inequality. Sociology Compass, 1(1), 237–254.

Langlois, J. H., Kalakanis, L., Rubenstein, A. J., Larson, A., Hallam, M., & Smoot, M. (2000). Maxims or myths of beauty? A meta-analytic and theoretical review. Psychological Bulletin, 126(3), 390–423.

Stewart, J. E. (1980). Defendant’s attractiveness as a factor in the outcome of criminal trials. Journal of Applied Social Psychology, 10(4), 348–361.

Zebrowitz, L. A. (2017). First impressions from faces. Oxford University Press.

Zuboff, S. (2019). The age of surveillance capitalism. PublicAffairs.

spiritual arrogance, Spiritual Pride, the brown boy dilemma, the brown girl dilemma, the brown girl dilemma book

Spiritual Pride and Arrogance: The Silent Sin That Separates Man from God.

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Spiritual pride and arrogance are among the most deceptive and destructive sins in the life of a believer. Unlike visible transgressions such as adultery or theft, this sin disguises itself as righteousness. It creeps into the heart of a person who believes they are walking in close fellowship with God, whispering lies of superiority and holiness. This inward corruption often takes root in those who have achieved spiritual maturity or influence, convincing them that their understanding or obedience elevates them above others. It is a silent cancer of the soul that blinds the believer to their own need for humility and grace.

The danger of spiritual pride lies in its subtlety. A person may begin with sincere devotion, fasting, praying, and studying scripture daily, yet unknowingly begin to exalt themselves in their mind. They may start to measure others’ faith by their own standards and assume that their relationship with God is deeper, purer, or more enlightened. In that deception, their heart slowly hardens, and humility—one of the greatest signs of true godliness—begins to fade. As Proverbs 16:18 (KJV) warns, “Pride goeth before destruction, and a haughty spirit before a fall.”

This sin is especially dangerous because it disguises itself as holiness. A spiritually proud person may think, “I am not like other Christians; I fast more, I pray more, I know more Scripture.” These are the very thoughts that separate them from the essence of Christ’s teaching, which is love, meekness, and servanthood. Even the most devoted believers are not exempt from this temptation. The closer one walks with God, the greater the temptation becomes to believe that closeness is earned rather than given by grace.

In the Gospels, Jesus repeatedly warned against such attitudes. The Pharisees are the ultimate biblical example of spiritual arrogance. They knew the Law, they prayed publicly, and they boasted in their knowledge of Scripture. Yet Jesus declared in Matthew 23:27 (KJV), “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones.” Their pride blinded them from recognizing the very Messiah they had long awaited.

King Uzziah’s story provides a sobering example of how spiritual pride can destroy even the most anointed lives. Uzziah began as a godly king who sought the Lord, and as long as he did so, God caused him to prosper. But as his fame grew, his heart was lifted up in pride. He entered the temple to burn incense, a duty reserved for the priests, defying the sacred order of God. When the priests confronted him, his anger flared, and leprosy broke out on his forehead as judgment from the Lord (2 Chronicles 26:16–21, KJV). Uzziah’s downfall was not due to sexual sin or greed—it was pride.

This story illustrates how pride can lead even the righteous to overstep divine boundaries. Uzziah’s heart shifted from dependence to dominance; he mistook God’s favor for personal greatness. In the end, he was isolated, living as a leper until his death—a tragic picture of how pride isolates the soul from God and community.

Another often-overlooked example of spiritual pride appears in the apocryphal narrative of Eleazar ben Simon, a Jewish zealot leader during the siege of Jerusalem. Although not a canonical figure, his spirit reflects the same arrogance seen throughout Scripture. Eleazar, convinced of his divine favor, led rebellions that contributed to the fall of his people. He believed his zeal for purity made him holier than others, yet his pride blinded him to the cost of his actions. Like many today, he mistook his self-righteousness for God’s righteousness, leading to ruin.

The danger of pride lies not only in its ability to deceive but in its resistance to correction. A proud spirit rarely listens, even to the voice of God. Proverbs 11:2 (KJV) declares, “When pride cometh, then cometh shame: but with the lowly is wisdom.” A person walking in humility can be corrected, guided, and renewed; but a proud soul resists repentance, seeing themselves as already righteous.

Even Lucifer’s fall originated from spiritual pride. Isaiah 14:13–15 (KJV) records his heart’s arrogance: “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God.” His desire to be equal with God led to his eternal separation from divine presence. Thus, pride was the first sin ever committed, setting the precedent for all rebellion.

Pride also distorts one’s view of others. A spiritually arrogant person begins to judge rather than intercede. Instead of seeing others through the eyes of grace, they see them through a lens of spiritual hierarchy. They may secretly think, “If only others were as faithful as I am.” This judgmental mindset hardens the heart and creates division within the body of Christ, which directly opposes the spirit of unity and love that God commands (Ephesians 4:2–3, KJV).

The thoughts of a spiritually proud person are often self-elevating and comparative. They compare their devotion, purity, and obedience to others, feeling superior in their perceived closeness to God. This internal dialogue sounds spiritual but is rooted in the flesh. The devil uses these thoughts to distance the believer from grace, for as James 4:6 (KJV) says, “God resisteth the proud, but giveth grace unto the humble.”

Spiritual pride is far more dangerous than sexual sin because it blinds the soul to its need for repentance. A fornicator may know they are sinning, but a spiritually proud person believes they are righteous while actively rebelling against God in heart. This blindness makes pride a greater barrier to salvation than many outward sins. Jesus said in Luke 18:9–14 that the humble tax collector, who beat his chest and cried for mercy, was justified before God, while the self-righteous Pharisee, who boasted of his holiness, was not.

Many believers fall into this trap after spiritual breakthroughs. When one begins to receive revelations, prophetic gifts, or leadership roles, the temptation arises to think that their spirituality is unique or superior. Yet these gifts are not signs of personal greatness but of divine grace. Pride turns gifts into idols, making the believer worship their spiritual status rather than the Giver.

The Apostle Paul is a model of humility amidst great revelation. Despite his spiritual authority, he confessed in 2 Corinthians 12:7 (KJV) that a “thorn in the flesh” was given to him to keep him humble. He understood that without divine restraint, he could easily fall into pride. This admission demonstrates that even the holiest must guard their hearts from arrogance.

Another danger of spiritual pride is its impact on worship. When pride fills the heart, worship becomes performance. The focus shifts from glorifying God to displaying spiritual power or eloquence. True worship, however, flows from brokenness and humility, as seen in Psalm 51:17 (KJV): “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.”

Pride also disrupts prayer. The self-righteous pray not to commune with God but to be seen or validated. Jesus condemned this in Matthew 6:5 (KJV): “And when thou prayest, thou shalt not be as the hypocrites are… for they love to pray standing in the synagogues… that they may be seen of men.” Prayer rooted in pride is noise to heaven, but prayer rooted in humility reaches the throne of grace.

Spiritual arrogance may even manifest in acts of service. A person may serve faithfully in ministry, but if their motive is recognition, their service becomes self-exaltation. True humility serves quietly, knowing that the only reward worth receiving comes from God alone (Matthew 6:1–4, KJV).

The greatest defense against spiritual pride is continual self-examination and repentance. 2 Corinthians 13:5 (KJV) instructs, “Examine yourselves, whether ye be in the faith.” The humble heart continually checks its motives and acknowledges its dependence on God’s mercy.

Even holy people like Moses, Elijah, and Peter had moments where pride tempted them to act independently of God. Peter, confident in his loyalty, declared that he would never deny Christ, but his pride led him into weakness. Yet through repentance, Peter was restored, showing that humility is the gateway to restoration.

Pride robs believers of intimacy with God. The Lord draws near to the humble but distances Himself from those who exalt themselves. Isaiah 57:15 (KJV) declares that God dwells “with him also that is of a contrite and humble spirit.” Humility invites God’s presence; pride drives it away.

In the end, spiritual pride destroys ministries, relationships, and souls. It blinds the eyes, deafens the ears, and hardens the heart. It can turn a prophet into a Pharisee, a teacher into a tyrant, and a believer into a stumbling block.

To overcome this sin, one must daily surrender to God, remembering that all righteousness comes through Christ alone. The more one beholds His holiness, the more they see their own need for mercy. True spirituality is not about being above others but serving others in love and humility, as Christ did when He washed His disciples’ feet (John 13:14–15, KJV).

Ultimately, spiritual pride is the devil’s masterpiece—a counterfeit of holiness. It convinces people that they are walking with God while they are walking in self-exaltation. The only antidote is a heart of repentance, gratitude, and surrender. For only when the believer humbles themselves under the mighty hand of God will He lift them up in due time (1 Peter 5:6, KJV).

References
Holy Bible, King James Version (KJV).
2 Chronicles 26:16–21; Isaiah 14:13–15; Matthew 6:5; Matthew 23:27; Luke 18:9–14; Proverbs 11:2; Proverbs 16:18; Ephesians 4:2–3; James 4:6; 2 Corinthians 12:7; 2 Corinthians 13:5; Psalm 51:17; Isaiah 57:15; John 13:14–15; 1 Peter 5:6.