Is Giving Oneself a Grandiose Nickname Sinful
The act of giving oneself a grandiose nickname can be understood as sinful through various theological lenses, primarily because it often involves pride, self-exaltation, or a misuse of names, particularly divine ones. While the Bible does not explicitly forbid self-assigned grandiose nicknames, related principles concerning humility, the sanctity of names, and the avoidance of boasting provide a framework for evaluation.
One significant area of concern is the potential for such an act to stem from pride or boastfulness. The Psalmist asks, "Why boastest thou thyself in mischief?" [5]. While this specific passage refers to boasting in evil, the broader principle condemns self-exaltation. John Gill, in his commentary on this verse, notes that "to glory in riches, wisdom, and strength, which are not in themselves evil, is wrong; and to rejoice in such boastings, all such rejoicing is evil" [5]. If boasting in legitimate attributes is problematic, then boasting through a self-assigned grandiose nickname, which may or may not reflect reality, could be seen as an even greater transgression against humility. Such an act could be interpreted as a form of self-aggrandizement that detracts from the glory due to God alone.
The concept of "name" itself carries significant weight in biblical and theological traditions. In ancient cultures, a name was often seen as intrinsically linked to a person's character, reputation, and even their essence. To "blaspheme the fair name by which you have been called" (James 2:7 NASB) refers to dishonoring the name of Christ, which believers bear [1]. While this verse speaks to the blasphemy of Christ's name by others, it underscores the sacredness associated with names, especially those connected to divine identity.
The misuse of names, particularly divine names, is a grave concern in both Jewish and Christian traditions. The Third Commandment, "Thou shalt not take the name of the Eternal thy G-d in vain," is interpreted broadly to include not only false oaths but also any trivialization or profanation of God's name [7]. Ramban (Nachmanides) explains that this prohibits "swearing by the Glorious Name in vain, such as swearing that which is contrary to facts known to man, or swearing to [the truth of] a self-evident fact" [7]. John Calvin extends this understanding to include the "vulgarised and vilified" use of God's name in "oaths, which, though true, are superfluous" [6]. While a grandiose nickname is not an oath, if it implicitly or explicitly appropriates divine attributes or titles, it could be seen as a form of profaning God's name by applying sacred concepts to oneself in an unwarranted manner. Ezekiel 13:17 speaks of polluting God's name "among my people" by falsely claiming divine authority [9]. If a grandiose nickname implies a status or authority that belongs to God, it could fall under this category of pollution.
From a Catholic scholastic perspective, Thomas Aquinas discusses irony, which involves belittling oneself. He distinguishes between belittling oneself to safeguard truth (e.g., concealing greater things while asserting lesser ones), which is not inherently sinful, and belittling oneself by forsaking the truth [2]. While Aquinas addresses irony as self-belittlement, the inverse—self-exaltation through a grandiose nickname—could be seen as a form of forsaking truth if the nickname exaggerates or misrepresents one's true nature or status. Such an act would align with the corruption of circumstances that could make an otherwise neutral act sinful [2].
Jewish tradition also emphasizes the importance of names and the prohibition against disparaging or embarrassing others through names. Maimonides lists among the sins that prevent one from receiving a portion in the world to come "one who invents a [disparaging] nickname for a colleague; one who calls a colleague by a [disparaging] nickname; one who embarrasses a colleague" [3]. While this specifically addresses disparaging nicknames given to others, it highlights the sensitivity within Jewish thought regarding the use of names and the potential for them to cause harm or misrepresentation. A self-assigned grandiose nickname, while not disparaging to others, could be seen as a form of self-deception or an attempt to elevate oneself above others, potentially leading to pride, which is universally condemned.
The early Christian community, as noted by Tertullian, faced persecution partly because of "the great offence in the Christians lies in their very name" [4]. The name "Christian" itself was initially given in contempt at Antioch, as noted by Jamieson, Fausset & Brown on 1 Peter 4:16 [8]. Believers were previously called "brethren," "disciples," or "saints" [8]. This historical context illustrates that names, even those given by others, can carry significant meaning and sometimes negative connotations. A self-assigned grandiose nickname, in contrast to a name taken in humility or even one borne under persecution, suggests a desire for worldly recognition or self-importance rather than identification with Christ's suffering or humble service.
Sources
- James “James 2:7 (NASB) — Do they not blaspheme the fair name by which you have been called?”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Irony, Art. 1: Article: Whether irony is a sin? I answer that, To speak so as to belittle oneself may occur in two ways. First so as to safeguard truth, as when a man conceals the greater things in himself, but discovers and asserts lesser things of himself the presence of which in himself he perceives. To belittle oneself in this way does not belong to irony, nor is it a sin in respect of its genus, except through corruption of one of its circumstances. Secondly, a person belittles himself by forsaking the truth,”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Repentance 3:14: All the twenty four individuals listed above will not receive a portion in the world to come even though they are Jewish. There are other sins which are less severe than those mentioned. Nevertheless, our Sages said that a person who frequently commits them will not receive a portion in the world to come and [counseled] that these [sins] be avoided and care be taken in regard to them. They are: one who invents a [disparaging] nickname for a colleague; one who calls a colleague by a [disparaging] nickname; one who embarrasses a colle”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. III.(1)--THE GREAT OFFENCE IN THE CHRISTIANS LIES IN THEIR VERY NAME. THE NAME VINDICATED. (part 1): Since, therefore, you who are in other cases most scrupulous and persevering in investigating charges of far less serious import, relinquish your care in cases like ours, which are so horrible, and of such surpassing sin that impiety is too mild a word for them, by declining to hear confession, which should always be an important process for those who conduct judicial proceedings; and failing to make a full inquiry, which should be gone into by such as sue for a co”
- Psalms (Baptist/Reformed) “John Gill on Psalms 52:1: Why boastest thou thyself in mischief?.... Or "in evil" (w); in that which is sinful; to glory in riches, wisdom, and strength, which are not in themselves evil, is wrong; and to rejoice in such boastings, all such rejoicing is evil; to be a doer of mischief, or sin, is bad; to make a sport of it, worse; but to glory in it, and boast of it when done, is worse still: to be boasters of evil things, is the character of antichrist and his followers, Ti2 3:2; who not only boast of their merit, their good works, and works of supererogation, and of their riches, and honour, ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: Pharisees, as given in John ( John 9:24 ); Scripture reminds us of the caution which we ought to use by employing such expressions as the following:—“As the Lord liveth;” “God do so and more also;” “I call God for a record upon my soul.” 204 204 1 Sam. 14:44 ; 2 Kings 5:31 ; 2 Cor. 1:23 . Such expressions intimate, that we cannot call God to witness our statement, without imprecating his vengeance for perjury if it is false. 25. The name of God is vulgarised and vilified when used in oaths, which, though true, are superfluous. This”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Exodus 20:7: LO THISA’ (THOU SHALT NOT TAKE) THE NAME OF THE ETERNAL THY G-D IN VAIN. This verse has already been explained in the words of our Rabbis. 377 Shebuoth 21a. Maimonides’ “The Commandments,” Vol. II, commandment 62, pp. 60-61. He prohibits [here] swearing by the Glorious Name in vain, such as swearing that which is contrary to facts known to man, or swearing to [the truth of] a self-evident fact. For example: if one swears that a pillar of marble is of gold, or that it is of marble, and the pillar is right before them and they recognize it as such [that it is”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 4:16: a Christian--the name given in contempt first at Antioch. Act 11:26; Act 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Act 6:3; "disciples," Act 6:1; "those of the way," Act 9:2; "saints," Rom 1:7; by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Act 10:1-2, was not an idolater, but a proselyte) were converted, and wide missio”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 13:17: And will ye pollute me among my people,.... Defile the name of the Lord, by abusing it, to cover their wicked designs and practices, pretending they were seat by him, when they were not; that what they said came from him, though he spoke not by them; and that it was his will they declared, when it was their own, and what came out of their own hearts and heads: so the Targum, "will ye pollute my will among my people"; to profane his name among the Gentiles was a great sin, but to pollute it among his own people was greater; attempting to draw them aside from his fear”