Abstract
The author looks at the God image experience as an attachment relationship experience with God. Hence, arguing that the God image experience is borne originally out of a parent�child attachment contagion, in such a way that God is often represented in either secure or insecure attachment patterns. The article points out that insecure God images often develop head-to-head with God concepts in a believer�s emotional experience of God. On the other hand, the author describes God concepts as indicators of a religious faith and metaphorical standards for regulating insecure attachment patterns. The goals of this article, however, is to highlight the relationship between God images and God concepts, and to provide a hermeneutical process for interpreting and surviving the God image experience.Intradisciplinary and/or interdisciplinary implications: Given that most scholars within the discipline of Practical Theology discuss the subject of God images from cultural and theological perspectives, this article has discussed God images from an attachment perspective, which is a popular framework in psychology of religion. This is rare. The study is therefore interdisciplinary in this regards. The article further helps the reader to understand the intrapsychic process of the God image experience, and thus provides us with hermeneutical answers for dealing with the God image experience from methodologies grounded in Practical Theology and pastoral care.
Highlights
Studies on God images have been of great importance in the field of pastoral counselling, Practical Theology, missiology, religion, gender and psychology (Counted 2015; Davis 2010; Janssen, De Hart & Gerardts 1994; Janssen & Prins 2000; Knight 2011)
Bowlby (1969) acknowledges that early interactions with caregivers develop into representations that may last for a long period between individuals and their close others – especially their Divine Attachment Figures (DAFs) (e.g. God, Jesus, Mary, Allah, Buddha, etc.)
These mental representations, which are called internal working models by attachment theorists, keep individuals connected to their DAFs, depending on the attachment-related needs they have that can be met by the DAF
Summary
Studies on God images have been of great importance in the field of pastoral counselling, Practical Theology, missiology, religion, gender and psychology (Counted 2015; Davis 2010; Janssen, De Hart & Gerardts 1994; Janssen & Prins 2000; Knight 2011) These studies merely emphasise and re-emphasise the arguments of classic psychoanalytic development (Freud 1913) and object relations (Bowlby 1969; Rizzuto 1979) theories, they are still in some way relevant for understanding the God images. The concept of the God image in light of the attachment perspective is seen as the way an individual unconsciously socialises with God at an ‘emotional, physiological, relational, largely nonverbal, or usually implicit level’ (Noffke & Hall 2007:147)
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