God at Play: Seeing God Through the Lens of the Young Krishna

Abstract : This article begins with the absence of biblical stories about Jesus' youth. This lack means that typical boyhood characteristics, such as playfulness, are absent from a traditional Christian picture of the divine. Using the lens of stories told about Krishna's youth in the Bhagavata Purana, I suggest that Christians could learn from the Hindu idea of a “god at play,” as such a concept enhances a Christian understanding of who God has revealed Godself to be, and how Christians are called to be in relationship to God.     

Ungraceful God: Masculinity and Images of God in Brazilian Popular Culture

Abstract

The article investigates how God is represented in popular culture, especially in music, in Brazil. It gives a general background about Brazilian culture showing how religion is part of the identity constructions of Brazilian people and how it is marked by multiplicity, syncretism and hybridization. It then analyses two popular songs that make explicit statements about "who God is" and how those statements are related to traditional masculine gender constructions. Finally, the article discusses how issues of masculinity and religion have been approached in recent scholarship and points to the need for other ways of imagining God that are related to people's experience.     

The All‐Seeing: Fraternity and Vision of God in Nicholas of Cusa

“I am because you look upon me.” This phrase from Nicholas of Cusa’s De visione Dei sive De icona is enough to sum up the stakes and originality of this treatise sent in 1453 to the Tegernsee monks. “Speaking in order to see,” “seeing in order to speak,” and “hearing in order to believe” chart the different stages of this unique experience, at once aesthetic, philosophical, spiritual, and mystical. Whereas one might have believed that the mere call to transcendence would be enough to justify gathering together before God, the collective contemplation of Rogier van der Weyden’s painting by the community of monks instead allows one to see and even hear that “the revelation of the witness” (and thus “the revelation of the brother”) validates the truth of this communally shared experience. Reaching the “wall of paradise” does not so much mean “escaping through the wall” or “getting over the wall” as it does “inhabiting the boundary” where opposites “coincide” and man and God meet within a human community.     

Images of God in Adolescence

God images of Dutch youngsters were investigated in two research projects. Because previous studies, which applied precoded questions, did not seem to elucidate the way people construct their image of God, a combination of precoded and open questions was used. On the basis of content analysis, a hierarchical model was developed in which the attributes of God were distinguished from the acts of God in various domains. Most respondents did not seem to have any common (Christian) language available to describe God and often made use of abstract concepts. Some implications are discussed in a broader cultural context.     

The Bureaucratization of Spirituality[1]

This paper examines some of the critical contexts within which spiritual, moral, social and cultural education is to be realized. First, I examine the nature of school as a modernist bureaucratic institution. I argue that schools are bound in a self‐referential reality and barely connect with the late modem world. I then discuss the cultural sources of education policy and particularly the employment of nostalgia as a legitimation for neo‐conservative policy and practice. I then discuss school knowledge and in particular the end of liberalism and its replacement with rationalism. I next turn to spiritual, moral and social education and critically discuss its cultural and political formation. Finally, I argue that school is unable to accommodate the spiritual dimension and that critical to its successful inclusion is the re‐establishment of teachers as knowledgeable professionals with their practice grounded in the contemporary world and the real conditions of pupils' lives.

     

Traditional God Images and Attitudes Towards Voluntary Euthanasia

I use data from the General Social Survey (N = 8905) to evaluate whether imagining God in traditional ways is associated with attitudes towards voluntary euthanasia. Bivariate analysis reveals that individuals who imagine God as a father, a master, and a king have negative attitudes towards voluntary euthanasia. The associations between imagining God as a father and as a master and attitudes towards voluntary euthanasia hold after controlling for religious affiliation, frequency of religious attendance, views of the Bible, and other sociodemographic characteristics that predict attitudes towards voluntary euthanasia; however, the association between imagining God as a king do not. I also find that while there is no association between imagining God as a judge on voluntary euthanasia attitudes at the bivariate level, there is a significant and positive association with having favorable voluntary euthanasia attitudes in the full model, revealing a suppression effect. These findings highlight the importance of evaluating if different, distinct beliefs about the same religious object have differential associations with social attitudes and behaviors.     

The Creative Personality: A Synthesis and Development of the Creative Person Profile

Several constructs from the research literature on the creative personality were reoperationalized to gain further understanding of the structure of the creative personality and to develop a broad measure of relevant traits (CPP—the Creative Person Profile). From an initial pool of 38 creativity relevant personality constructs, 7 factors were identified and labeled (emotional instability, ambition, associative orientation, motivation, need for originality, agreeableness, and flexibility) in a sample of 481 participants with a mean age of 31.6 years. In a subsample, there were theoretically meaningful correlations between the 5-factor model of personality and 5 of the CPP factors. Moreover, most of the 7 components correlated with at least 1 ability test or self-report criterion of creativity (creative problem solving, remote associates test, ideational fluency, items from a creative activities checklist). Finally, in a discriminant validity study, scores on the 7 factors clearly differentiated between a group of professional artists (n = 69) and the remainder of the sample, and between a group of marketing students (n = 40) and the remainder of the sample.     

The Role of Picture Books in Children's Spiritual Development and Meaning Making [1]

This paper sets out to explore how spiritual development might be addressed through the use of picture books in the primary classroom. The working definition for what is meant by ‘spiritual development’ is drawn from a variety of sources but is principally informed by the National Curriculum Council (NCC) and Ofsted discussion papers and the work of John Hull. Thus the work centres on the aspects of spirituality that are developed through experiencing relationships with other human beings and the world in which we live. The paper draws upon original classroom based research carried out with a group of 8 year old children in an inner city school. The children's group discussions centre around the picture book ‘Dogger’ by Shirley Hughes. The paper explores how the children are able to make and negotiate meaning as they address ‘spiritual’ issues.     

Positive God Images and Positive Emotions toward God: Exploring Variations among Whites,Blacks, and Hispanics

How people view God is an important part of religious life. The purpose of this study is to see if four positive God image measures and two measures of positive emotions toward God vary among Whites, Blacks, and Hispanics. The data come from a recent nationwide survey in the United States (N = 2500). The findings reveal that, compared to Whites and Hispanics, Blacks have more positive image of God scores on all four measures. The data indicate that Blacks are also more likely than Whites and Hispanics to have strong positive emotions toward God. In contrast, consistent differences between Hispanics and Whites failed to emerge across all of the study measures.     

Philip Clayton,God and Contemporary Science [Edinburgh Studies in Constructive Theology]

International Journal for Philosophy of Religion -     

The Modernist Fallacy: philosophy as art's undoing [1]

ABSTRACT The essay is concerned with the widely held view that contemporary fine art is obscurantist, shallow and unrewarding of attention. It is argued that the opposition between common opinion and the advocates of modernism rests upon a philosophical disagreement about the nature and value of art. An account of aesthetic experience is then presented and illustrated by reference to Raphael's The School of Athens. This account shows the reasoning implicit in modernism to rest upon a fallacy relating to the possible forms of explanation. The essay concludes by endorsing Augustine's claim that culcural intelligibility rests not on abstract reasoning but on shared affections. This sets a requirement for artists to return to making work that engages the interests of their fellow citizens.     

Attachment to God,Images of God,and Psychological Distress in a Nationwide Sample of Presbyterians

Drawing broadly on insights from attachment theory, the present study outlines a series of theoretical arguments linking styles of attachment to God, perceptions of the nature of God (i.e., God imagery), and stressful life events with psychological distress. Main effects and potential stress-moderator effects are then evaluated using data from a nationwide sample of elders and rank-and-file members of the Presbyterian Church (U.S.A.). Key findings indicate that secure attachment to God is inversely associated with distress, whereas both anxious attachment to God and stressful life events are positively related to distress. Once variations in patterns of attachment to God are controlled, there are no net effects of God imagery on levels of distress. There is only modest support for the hypothesis that God images moderate the effects of stressful life events on psychological distress, but no stress-moderator effects were found for attachment to God. Study limitations are identified, and findings are discussed in terms of their implications for religion-health research, as well as recent extensions of attachment theory.     

The Power of Pictures: Vertical Picture Angles in Power Pictures

Conventional wisdom suggests that variations in vertical picture angle cause the subject to appear more powerful when depicted from below and less powerful when depicted from above. However, do the media actually use such associations to represent individual differences in power? We argue that the diverse perspectives of evolutionary, social learning, and embodiment theories all suggest that the association between verticality and power is relatively automatic and should, therefore, be visible in the portrayal of powerful and powerless individuals in the media. Four archival studies (with six samples) provide empirical evidence for this hypothesis and indicate that a salience power context reinforces this effect. In addition, two experimental studies confirm these effects for individuals producing media content. We discuss potential implications of this effect.     

Images of God as They Relate to Life Satisfaction and Hopelessness

The purpose of the present study was to (a) re-evaluate a model of God images based on masculine and feminine characteristics and (b) examine how God images relate to hopelessness and life satisfaction, while controlling for additional religious variables. Participants were 254 college students. A factor analysis indicated that God images did not fall into primarily masculine or feminine factors, rather into Loving, Controlling, and Permissive God factors. Individually, these factors were not found to be significant predictors of hopelessness in a regression analysis, when religious service, participant gender, and religious orientation were controlled. However, an interaction between participant gender and the Controlling God factor indicated that women with more controlling images of God experienced more hopelessness, whereas men with more controlling images of God experienced less hopelessness. Results are discussed in relation to parental styles and gender differences as contributing factors in determining one's image of God.