Attachment, Working Models of Self and Others, and God Concept in Kindergarten

An attachment theoretical model of individual differences in God concepts among kindergarteners was tested. Subjects were 72 kindergarteners (mean age 63 months) from two elementary schools. Children's concepts of self, other, and God were measured using structured questionnaires. A questionnaire and an incomplete doll story procedure were used to tap the quality of the teacher-child and mother-child relationship. The model was partly supported. Contrary to our expectations, a punishing concept of God was not related to any of the independent variables. However, in line with the model, harmony and closeness in the teacher-child relationship predicted a loving God concept and this association was explained by children's working models of self. Working models of others predicted a loving God concept. Although the child's representation of the mother-child attachment relationship was significantly connected to the teacher-child relationship, it was not predictive of the concept of God.     

Young Children's Descriptions of God: Influences of parents' and teachers' God concepts and religious denomination of schools

This study extends prior research on antecedents of individual differences in God concepts in early childhood by examining relations of parents' and teachers' God concepts and religious denomination of schools with children's God concepts. Participants were 165 preschoolers (mean age 63 months), 107 of their parents and 16 teachers. These subjects were distributed over eight elementary schools belonging to four different religious denominations, i.e. Catholic, Dutch Reformed, Orthodox Reformed and State schools. The God concepts of children, parents and teachers were measured using interviews and questionnaires. Results showed that both parents' and teachers' God concepts were predictive of children's God concepts, but each in a different way. Parents seem to influence the relational component of children's God concepts particularly. Teachers especially contribute to biblical content of children's God concepts. Religious denomination of schools had independent effects on children's God concepts, controlling for parental denomination.     

Sex Differences in Religiosity: The Role of Attachment to Parents and Social Learning

We employed aspects of both attachment theory and social learning theory to develop an understanding of sex differences in young adults’ attachment to God, their concepts of God, and other aspects of their religiosity. We found that attachment to God is more likely to be associated with attachment to the same-sex parent than to the opposite-sex parent. We found that this is also true for concepts of God as loving, controlling, and distant in female, but not male participants in our study. For both males and females, mother’s level of religious involvement when they were growing up was associated with participants’ later attendance at religious services, but for males, attachment to father was an additional influence. In neither males nor females was attachment to either parent or their parent’s past religious involvement a significant predictor of strength of religious faith.     

Concepts of God and Germs: Social Mechanisms and Cognitive Heuristics

Previous research has shown that the more individuals view observable entities as animate, the more those entities are associated with having psychological and physiological experiences. This study examined the relationship between children's animistic and anthropomorphic reasoning for concepts of unobservable scientific (i.e., germ) and religious (i.e., God) entities. This study further explored how children's conceptions vary according to the social learning opportunities (i.e., discourse, rituals) parents reportedly create. Parent–child dyads with young children from diverse ethnic and religious backgrounds participated. Three central findings emerged. First, children readily associated God with psychobiological characteristics but did not do so to the same extent for germs. Second, children applied more psychobiological properties to both entity types when they believed that the entity was animate. Third, engaging in rituals and discourse with parents was indirectly related to children's concepts of God but not related to their concepts of germs. Overall, this study presented support for a connection between children's animistic and anthropomorphic reasoning for unobservable entities, and an indirect effect of cultural input on this reasoning. The implications of these findings will be discussed.     

God as Spirit—and Natural Science

The biblical sentence "God is Spirit" (John 4:24) occasioned the development of the Christian doctrine about God as Spirit. But since patristic times "spirit" was interpreted in the sense of Nus, which rather means "intellect." The biblical concept of spirit (pneuma), however, has its root meaning in referring to "air in movement," as in breath or storm. The similar concept of pneuma in Stoic philosophy has become the "immediate precursor" (Max Jammer) of the field concept in modern physics, so that the conclusion is suggested that God is spirit as something like a field of force rather than as intellect. This essay argues for such a conception by relating the divine eternity and immensity to the concepts of space and time, the basic requirements of any physical field. God's eternity and immensity are interpreted in terms of undivided infinite space (and time) which is presupposed in all concepts of parts of space or time (or space-time), therefore in all mathematical and physical measurement.     

Postmodernism and the unchangeability of God

Postmodern thought that emphasises the changing and constructive element in all our concepts and conceptions, also seems to challenge the very idea of the unchangeability of God. How can we think of God as unchangeable, when the means by which we do this seem to change? After presenting some main traits of postmodern thought relevant for this problem, the arguments in the article takes a twofold line: first, thinking of God requires that we accept the internal logic of the concept, that do not allow us to think God in any way whatsoever. Second, it is also argued that thinking about God is based in the conceptions of the (religious) life‐world and that these conceptions exist in a dialectic relationship with the concepts and informs and directs the way they can be developed. On this basis, the idea of God's unchangeability seems to be in consonance with the idea of God's otherness, as opposite to everything that can be experienced in the world (as changeable). The outcome of this is that postmodern though allows of a positive affirmation of unchangeability as a basic element in Christian thinking about God.     

The association between personality,attachment, psychological distress,church denomination and the god concept among a non-clinical sample

The association between personality, attachment, psychological distress, church denomination and the God concept was studied among a sample of 208 subjects from the normal population. Subjects were Christians, members of an Orthodox reformed church or the Pentecostal church. Negative feelings towards God were associated with a high level of harm avoidance, insecure attachment and a high level of psychological distress. Psychological distress mediated the association between personality and attachment variables and negative feelings towards God. Psychological distress and church denomination were the only two independent predictors of negative feelings towards God. Moreover, results showed that the Orthodox reformed church members hold a more negative concept of God than the Pentecostal church members do. Orthodox reformed church members see God in particular as a punitive judge, independent of personality, attachment and psychological distress, suggesting a large influence of religious culture on this particular type of God concept. Results are discussed from a psychotherapeutic point of view. Finally, several ethical issues regarding psychotherapy with religious clients are addressed.     

Noah's Ark,Mt. Meru,and the God of the Rainbow

The warning is clear: Unless human beings reach a change of civilization in the ecological sense within the next ten years, we will not have a future—any future. However, a change of civilization does require a change of religious beliefs as well. As Lynn White Jr. asserted many years ago, our present science and technology are so tinctured with orthodox Christian arrogance toward nature that no solution for our ecological and economic crises can be expected from them alone. “Since the roots of our trouble are so largely religious,” as White assures, “the remedy must also be essentially religious.” Still, where do we begin? The author is convinced that any ecological reconstruction of Christian theology and missiology must begin with the Scripture. A solid re‐reading of the Bible will do. This is the reason why the author revisits the well‐known story of Noah's ark to reveal the inconvenient truth almost verbatim – the truth that the Noah's Ark is the story of God's new covenant of life with not only human beings but also with the Earth, represented by the animals from the ark. After scrutinizing the creation stories in Genesis 1 to 9, comparing in particular the two different commandments of God in Genesis 1 and Genesis 2, as well as in Genesis 1 and Genesis 9, the author confirms that a just and sustainable future can only be built upon the biblical God of the rainbow, who shows no favor to human beings, and who makes a new covenant of life with all flesh. What we need is a new vision of Christian beliefs and discipleship that honors God, values the Earth, and emphasizes humility [humus] of humanity [humus], concludes the author.     

Between God and self: exploring the attachment to God and authenticity/inauthenticity tendencies of South African Christian youths

The paper explores the relationship between attachment to God (AG) and authenticity/inauthenticity among Christian youths in relation to a range of socio-demographic variables. Cross-sectional data were collected from 100 South African Christian youths using measures of AG and authenticity/inauthenticity. The correlation results reveal that feelings of insecurity in terms of having anxiety in a relationship with God is positively related to self-alienation (feeling out of touch with oneself) and accepting external influences (conforming to the standards and expectations of others), but negatively correlated to authentic living (being in tune with one’s self). Feelings of insecurity in terms of avoidant God-attachment was also related to self-alienation. In addition, demographic differences were observed for gender and church denomination. These results suggest that insecurity with God may either be linked to feelings of authenticity or self-estrangement among Christian youths and have broad implications, both for clinical usage and further cross-cultural research.     

Two Dimensions of Attachment to God and Their Relation to Affect, Religiosity, and Personality Constructs

In this study we sought to address several limitations of previous research on attachment theory and religion by (1) developing a dimensional attachment to God scale, and (2) demonstrating that dimensions of attachment to God are predictive of measures of affect and personality after controlling for social desirability and other related dimensions of religiosity. Questionnaire measures of these constructs were completed by a sample of university students and community adults (total n = 374). Consistent with prior research on adult romantic attachment, two dimensions of attachment to God were identified: avoidance and anxiety . After statistically controlling for social desirability, intrinsic religiousness, doctrinal orthodoxy, and loving God image, anxious attachment to God remained a significant predictor of neuroticism , negative affect , and (inversely) positive affect ; avoidant attachment to God remained a significant inverse predictor of religious symbolic immortality and agreeableness . These findings are evidence that correlations between attachment to God and measures of personality and affect are not merely byproducts of confounding effects of socially desirable responding or other dimensions of religiosity.     

Religious Coping Style, Concept of God, and Personal Religious Variables in Threat, Loss, and Challenge Situations

This study explored the important mediating role of personal religious variables and God concept in the use of religious coping in threat, loss, and challenge situations. One hundred and twenty-nine undergraduates completed questionnaires which included a God concept adjective checklist (Schaefer and Gorsuch 1992), a stressor scenario (Bjorck and Cohen 1993), and a measure of religious coping adapted from the BAV model (Gorsuch 1988). Results suggest that personal variables such as God concept and perception of others' beliefs played important mediating roles in religious coping in stressor situations. The relationship between coping style and stressor scenario was not entirely state-dependent, but influenced by personal variables. Strong relationships existed among God concept, the importance individuals placed on their religious and spiritual lives, and participation in religious activities.     

Image of God and Community Volunteering among Religious Adherents in the United States

Individual theological beliefs provide important motivations for religious people to volunteer in their communities. Compassion and loving one’s neighbor are both ideas that can motivate individuals to volunteer their time and talents. Religious believers who have conservative theological beliefs may see volunteering for their communities as a minor factor in their religious calling. Recent research on the role of social embeddedness within religious communities, however, has questioned the importance of theology as a motivation to volunteer (Putnam and Campbell, in American Grace. Simon and Schuster, New York, 2010; Lewis et al., in Soc Sci Res 42: 331–346, 2013). In this paper we test the effects of a religious adherent’s image of God’s disposition toward the world on their pattern of community volunteering. Using data from the 2005 Baylor Religion Survey and multinomial logit models, we find that having an image of God as judgmental lowers the odds that religious adherents report having volunteered for the community independent of their place of worship. Adherents who are most willing to engage the external community independent of a place of worship are those with less judgmental images of God. We also find that embeddedness is associated with volunteering for and with the place of worship in the community. Implications for theory, research and social capital formation are discussed.     

Do Christian Denominations Exhibit Higher Rates of Alcohol Consumption? A Study of Korean American Women in California

Although Korean American women show high levels of involvement in religious practices and high prevalence of alcohol consumption, no studies have assessed the association between religious denomination and alcohol intake among this group of women. This cross-sectional study examined the associations of religious denomination and religious commitment to alcohol consumption among Korean American women in California. Polychotomous regression models were used to provide estimates of the associations between religious denomination and religious commitment to alcohol consumption. Catholic Korean American women (OR 5.61 P < 0.01) and Independent Christian women (OR 4.87 P < 0.01) showed stronger associations to heavy alcohol consumption when compared to Conservative Christian Korean American women. Path analysis suggested that specific denominations had both direct and indirect effects on the outcome of interest, and that religious commitment and drinking models served as moderators for this phenomenon.     

God,vision and power

Enlightenment philosopher George Berkeley, Irish bishop of Cloyne (1695–1752) developed a theory of God's relation to the world both rooted in orthodox Western Theology and influential for European secular government. This article critically examines the notion of God in Berkeleian thought with special reference to its implications for his concrete recommendations and political projects in British government and empire building. To this end, it examines the application of early Christian ascetic techniques to enlightenment colonial government. Berkeley's thought exemplifies modernity's modelling of the governing autonomous self on a transcendent impassible God. His ethics represent a practice of cosmology, where the world is watched by the judging subject.     

Beggars of God: The Christian Ideal of Mendicancy

In contemporary Western societies, public begging is associated with economic failure and social opprobrium—the lot of street people. So Christians may be puzzled by the fact that an interpretation of the imitation of Christ in the late Middle Ages elevated religious mendicancy into an ideal form of life. Although voluntary religious begging cannot easily be resurrected as a Christian ideal today, the author argues that a radical attitude and practice of trust, self-abandonment, and acknowledgment of dependence on God can be a Christian ideal in any time and place. To follow this way of life, which the author calls mendicancy in attitude, is to become a beggar of God.     

The Embodied God: Core Intuitions About Person Physicality Coexist and Interfere With Acquired Christian Beliefs About God,the Holy Spirit,and Jesus

Why are disembodied extraordinary beings like gods and spirits prevalent in past and present theologies? Under the intuitive Cartesian dualism hypothesis, this is because it is natural to conceptualize of minds as separate from bodies; under the counterintuitiveness hypothesis, this is because beliefs in minds without bodies are unnatural—such beliefs violate core knowledge intuitions about person physicality and consequently have a social transmission advantage. We report on a critical test of these contrasting hypotheses. Prior research found that among adult Christian religious adherents, intuitions about person psychology coexist and interfere with theological conceptualizations of God (e.g., infallibility). Here, we use a sentence verification paradigm where participants are asked to evaluate as true or false statements on which core knowledge intuitions about person physicality and psychology and Christian theology about God are inconsistent (true on one and false on the other) versus consistent (both true or both false). We find, as predicted by the counterintuitiveness hypothesis but not the Cartesian dualism hypothesis, that Christian religious adherents show worse performance (lower accuracy and slower response time) on statements where Christian theological doctrines about God's physicality (e.g., incorporeality, omnipresence) conflict with intuitions about person physicality. We find these effects for other extraordinary beings in Christianity—the Holy Spirit and Jesus—but not for an ordinary being (priest). We conclude that it is unintuitive to conceptualize extraordinary beings as disembodied, and that this, rather than inherent Cartesian dualism, may explain the prevalence of beliefs in such beings.     

INTEGRATING EVOLUTION: A CONTRIBUTION TO THE CHRISTIAN DOCTRINE OF CREATION

Abstract. Science has demonstrated that the universe creates itself through its own history. This history is the result of a probabilistic process, not a deterministic execution of a plan. Science has also documented that human beings are a result of this universal, probabilistic process of general evolution. At first sight, these results seem to contradict Christian teaching. According to the Bible, history is essentially the history of salvation. Human beings therefore are not an "accident of nature" but special creations to be saved. With deeper theological probing, it becomes clearer, however, that creation must create itself. The Christian God is the loving God who enters into a loving relationship with human beings if they desire to reciprocate. If creation could not create itself, human beings could not be free. Without freedom to ignore or reject God's love, the central act of the Christian God, the drama of salvation, would become a parody played by marionettes in the hands of a supernatural manipulator. Christians should welcome the fundamental insight brought forth by science that the universe, including human beings, created itself through its own history. This article will try to show that this scientific insistence is required and confirmed by the intrinsic character of the orthodox, Judeo-Christian concept of God. That nature has to create itself, including human beings, secures human freedom and with it, the responsibility for human actions. From this perspective one might better understand the Bible in the light of God's revelation through the book of nature.     

Attachment and God representations among lay Catholics, priests, and religious: a matched comparison study based on the Adult Attachment Interview

Based on the idea that believers' perceived relationships with God develop from their attachment-related experiences with primary caregivers, the authors explored the quality of such experiences and their representations among individuals who differed in likelihood of experiencing a principal attachment to God. Using the Adult Attachment Interview (AAI), they compared attachment-related experiences and representations in a group of 30 Catholic priests and religious with a matched group of lay Catholics and with the worldwide normal distribution of AAI classifications. They found an overrepresentation of secure-autonomous states regarding attachment among those more likely to experience a principal attachment to God (i.e., the priests and religious) compared with the other groups and an underrepresentation of unresolved-disorganized states in the two groups of Catholics compared with the worldwide normal distribution. Key findings also included links between secure-autonomous states regarding attachment and estimated experiences with loving or nonrejecting parents on the one hand and loving God imagery on the other. These results extend the literature on religion from an attachment perspective and support the idea that generalized working models derived from attachment experiences with parents are reflected in believers' perceptions of God.     

Rival concepts of God and rival versions of mysticism

There is a well known debate between those who defend a traditional (or classical) concept of God and those who defend a process (or neoclassical) concept of God. Not as well known are the implications of these two rival concepts of God in the effort to understand religious experience. With the aid of the great pragmatist philosopher John Smith, I defend the process (or neoclassical) concept of God in its ability to better illuminate and render as intelligible as possible mystical experience.