Journal articles: 'Imgae of God'

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KARAIANNIS, Hristea G. "The image fo God in the Old Testament." ICOANA CREDINTEI 4, no. 8 (June 25, 2018): 13–20. http://dx.doi.org/10.26520/icoana.2018.8.4.13-20.

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Lawrence, Richard T. "Measuring the Image of God: The God Image Inventory and the God Image Scales." Journal of Psychology and Theology 25, no. 2 (June 1997): 214–26. http://dx.doi.org/10.1177/009164719702500206.

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The God Image Inventory (GII) is an 8-scale, 156-item, psychometric instrument to measure the image of God, developed for clinical and pastoral use in N = 1 cases. For research use with a large N, the God Image Scales (GIS), in a 6-scale, 72-item format, or a 3-scale, 36-item format, are preferred subsets of the GII. The GII and GIS are designed on the basis of Ana-Maria Rizzuto's distinction between the God concept and the God image. They explore issues of belonging (Presence and Challenge scales), goodness (Acceptance and Benevolence scales) and control (Influence and Providence scales). The scales of the GII have demonstrated internal reliability and preliminary validity work has been done. Standards have been developed on an N = 1580 sample of U.S. adults, but are applicable, at least to date, only for Christian subjects. A computerized version is expected shortly. The GIS (text in Appendix) have begun to be used by other researchers, and results to date have supported the validity of the GIS scales.

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POPESCU, Leontin. "THE IMAGE OF GOD WITHIN MAN – THE FOUNDATION OF SPIRITUAL PERFECTION." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (December 7, 2020): 69–75. http://dx.doi.org/10.26520/mcdsare.2020.4.69-75.

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The human being is a mystery, he is not only nature, and he is not only soul, but these two together and more than that, he represents the divine seal on the individual. The human being can only be defined as a being impossible to define. Man created in God’s image is immortal, unique, non-recurring and we can even say impossible to clone. Beyond these statements, deep within himself, man discovers himself as a being animated by light and grace that do not come from within, but from the outside, as tension that is above all laws and mechanisms caused by it and which could be altered. Not only by means of his soul, but also by means of his body can any man achieve uniqueness, which makes it so that no body is completely identical to another. We find proof in finger prints or even in the composition of strands of hair, which differ from man to man. With each body, as with each soul, God wanted to make one of His special thoughts come alive. That is why it is not allowed to treat people as simple, identical copies of the same reality, but each person should be considered and treated as a unique value in time and space.

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Leighton, Sally M. "God and the god-image: An extended reflection." Journal of Near-Death Studies 9, no. 4 (1991): 233–46. http://dx.doi.org/10.1007/bf01073450.

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Visky, S. Béla. "Jankélévitch’s Image of God." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 62, no. 2 (December 20, 2017): 58–73. http://dx.doi.org/10.24193/subbtref.62.2.05.

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POPA, Edvica. "MAN AND HIS QUALITY AS AN IMAGE OF GOD IN PATRISTIC THINKING." Icoana Credintei 7, no. 14 (June 6, 2021): 92–97. http://dx.doi.org/10.26520/icoana.2021.14.7.92-97.

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The notion of divine image is generously described by the patristic literature, each of the authors trying to identify the content of this special characteristic of human being, considered (in different positions) the defining element of the created rational being, indicating the possibility of opening to God not through something external, but from the inside of the human being. Since when they speak of God, the Church Fathers do not consider the reality of the one being, but that of the three persons, the Father, the Son and the Holy Spirit, as well as when the question of the image of God is raised, they emphasize that this the image by which human nature is conformed is the image of the Son, or the image of the Word. In this article I set out to draw some points on this patristic feature of the Eastern Fathers.

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Ferenczi, Andrea. "Újragondolt istenkép." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (June 30, 2021): 201–16. http://dx.doi.org/10.24193/subbtref.66.1.11.

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"God’s Image Revisited. God said to Moses, “I am who I am” (Exodus 3,14). Although Christian churches seek to present the New Testaments’ image of God, the loving, caring, and merciful God, yet the idea of a punitive, strict, and fearsome God lives stronger in many. Our image of God not only determines the nature of our relationship with God, but it also influences our personality, actions, self-concept, mindset, and social relations. It acts within and through us. Although everyone has an image of God – regardless of whether one is a believer or not –, how we experience God’s relation to us is manifold. But why do we experience God’s relationship with us in so many ways? What circumstances shape and influence our image of God? It is not unusual that even believers of the same congregation give accounts of diverse images of God. Why? These questions are answered by calling upon psychological insights. Keywords: image of God, images of mother and father, attachment, mental health "

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Towner, W. Sibley. "Clones of God." Interpretation: A Journal of Bible and Theology 59, no. 4 (October 2005): 341–56. http://dx.doi.org/10.1177/002096430505900402.

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The claim of the Priestly writers that the Creator made human beings in the divine image is both audacious and ambiguous. Assuming that among other things “image” means that human beings are able to enter into relationship with God and God's creatures, the concept is also empowering. It suggests that the Old Testament view of human nature is far more positive than our dour stress on human sinfulness has led us to imagine.

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Moyaert, Paul. "Touching God in his Image." Heythrop Journal 56, no. 2 (November 25, 2013): 192–202. http://dx.doi.org/10.1111/heyj.12085.

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Case‐Winters, Anna. "RETHINKING THE IMAGE OF GOD." Zygon® 39, no. 4 (December 2004): 813–26. http://dx.doi.org/10.1111/j.1467-9744.2004.00621.x.

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Grimes, Christopher. "Chapter 2. God Image Research." Journal of Spirituality in Mental Health 9, no. 3-4 (February 20, 2007): 11–32. http://dx.doi.org/10.1300/j515v09n03_02.

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Moriarty, Glendon L., Michael Thomas, and John Allmond. "Chapter 12. God Image Psychotherapy." Journal of Spirituality in Mental Health 9, no. 3-4 (February 20, 2007): 247–55. http://dx.doi.org/10.1300/j515v09n03_12.

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KÉZDY, Anikó, Tamás MARTOS, and Magda ROBU. "GOD IMAGE AND ATTACHMENT TO GOD IN WORK ADDICTION RISK." Studia Psychologica 55, no. 3 (2013): 209–14. http://dx.doi.org/10.21909/sp.2013.03.636.

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Kilner, John F. "The Image of God, the Need for God, and Bioethics." Christian bioethics: Non-Ecumenical Studies in Medical Morality 23, no. 3 (October 20, 2017): 261–82. http://dx.doi.org/10.1093/cb/cbx010.

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Cooper, Burton. "The Disabled God." Theology Today 49, no. 2 (July 1992): 173–82. http://dx.doi.org/10.1177/004057369204900204.

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“Our tendency is to think of divine power in the same terms as our power, except to extend God's power unlimitedly. That is, there are limits to our power; there are no limits to God's power. If we can do some things, God is able to do anything. Thus, human ‘ableness’ provides us with the image to think about God's power. In this context, the image of a disabled God is not simply a shocker but also a theological reminder that we are not to think of God's powers or abilities as simply an unlimited extension of our powers or abilities.”

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Hutabarat, Reymand, Franklin Hutabarat, and Deanna Beryl Majilang. "The Understanding of God’s Image by Anthony Hoekema." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 2084–89. http://dx.doi.org/10.35974/isc.v7i1.1707.

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Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace. Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.” Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages.

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Colpitts, David, and Mark A. Yarhouse. "God Concept, God Image, and Religious Orientation in Same-Gender Attracted Christians." Journal of Psychology and Theology 47, no. 4 (April 15, 2019): 296–312. http://dx.doi.org/10.1177/0091647119837011.

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Same-gender attracted Christians can arrive at very different conclusions as to how to live in congruence with their religious values. In an attempt to understand what might contribute to this difference a quantitative examination of God concept (rational knowledge of God), God image (experiential knowledge of God), and the role of religion was conducted. A total of 156 gay-affirming and 59 traditional-believing same-gender attracted (SGA) Christians completed an online God adjective checklist and intrinsic/extrinsic religiosity questionnaire. Results indicated that within both populations there was a statistically significant difference between God concept and God image. A statistically significant difference was also found between the two groups in both God concept and God image. Traditional-believing SGA Christians reported a God concept and God image that was significantly more wrathful than their gay-affirming counterparts. Results also indicated that traditional-believing SGA Christians were significantly more intrinsically religiously oriented than were the gay-affirming participants. Together these findings suggest that there are significant differences between the way traditional-believing and gay-affirming SGA Christians understand and experience both God and religion.

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Brokaw, Beth Fletcher, and Keith J. Edwards. "The Relationship of God Image to Level of Object Relations Development." Journal of Psychology and Theology 22, no. 4 (December 1994): 352–71. http://dx.doi.org/10.1177/009164719402200420.

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This study empirically tested the relationship of God image to level of object relations development in a Christian sample. Ninety-two undergraduate students from a religiously homogeneous population were tested with three measures of God image and three measures of object relations development. It was hypothesized that level of object relations development would show a significant positive correlation with images of God as loving and benevolent and a significant negative correlation with images of God as wrathful, controlling, and irrelevant. Scores on each of the God image instruments were correlated with scores on each of the measures of object relations development. The objective measure of object relations, the Ego Function Assessment Questionnaire-Revised (EFAQ-R), correlated significantly with all three measures of God image in the directions hypothesized. The two projective measures of object relations, the Rorschach and the Comprehensive Object Relations Profile (CORP), showed only a few significant correlations with God image scales. The strongest finding of this study was the consistent, positive correlation of multiple measures of loving God images with level of object relations development on the EFAQ-R.

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Joy Ladin. "In the Image of God, God Created Them: Toward Trans Theology." Journal of Feminist Studies in Religion 34, no. 1 (2018): 53. http://dx.doi.org/10.2979/jfemistudreli.34.1.06.

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Bayramoglu, Yunus, Mehmet Harma, and Onurcan Yilmaz. "The Relationship between Attachment to God, Prosociality, and Image of God." Archive for the Psychology of Religion 40, no. 2-3 (December 2018): 202–24. http://dx.doi.org/10.1163/15736121-12341356.

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Although religiosity fosters some antisocial behaviors (e.g., support for suicide attacks), it is well-known that it also enhances in-group cooperation and prosociality (e.g., donating to charity). Supernatural punishment hypothesis suggests that the fear of punishment from an invisible, potent, and powerful supernatural agent can keep everyone in line, and encourage prosociality. We first investigated this relationship in a predominantly Muslim country and then tested a model suggesting that attachment to God can lead people to think God as authoritarian, which in turn leads them to report more prosocial intentions. The results demonstrate that (1) there are some findings suggesting that Attachment to God Inventory is a reliable measure in Turkey, (2) seeing God as authoritarian is positively correlated with prosociality, and (3) our above-mentioned model was supported by the data. Results generally support the supernatural punishment hypothesis and additionally show the utility of attachment theory in explaining the religiosity-prosociality link.

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Canullo, Carla. "God and Man as Unrepresentable Images." Open Theology 5, no. 1 (January 1, 2019): 158–65. http://dx.doi.org/10.1515/opth-2019-0015.

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Abstract The Syrian bishop Theophilus of Antioch said: «Show me your man, and I will show you my God!». This sentence is a way of conveying that man is the image of God. Philosophical thought has attempted to grasp this image through the representation, which suggests the representation as both visual model and act of thought. The image as representation of thought is the method through which both God and man have been thought. This is confirmed by Immanuel Kant who, in the ‘transcendental Dialectic’ of the Critique of Pure Reason, showed that metaphysics thought both man (transcendental paralogism) and God (transcendental Ideal) as an ‘idea’. In contrast, Husserl’s phenomenology opened a new method by conceiving every image, and therefore also the image of God and man, not as a representation of thought but as a ‘phenomenon’ that manifests itself. The phenomenological method, based on the imperative “zu den Sachen selbst!”, would be adequate to grasp human essence that, like the divine one, is spiritual, indefinable and unrepresentable. In order to think this unrepresentability, the present paper investigates the work of Jean-Luc Marion, who thought the unrepresentable image of God and, therefore, of man, by distinguishing the image as an idol and as an icon. Above all, we will try to show that phenomenology allows us to grasp the image of God and man as an icon that cannot be constructed by thought.

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Carr, Ann. "In Whose Image? God and Gender." Thought 66, no. 4 (1991): 414–15. http://dx.doi.org/10.5840/thought19916649.

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Melchert, Christopher. "‘God Created Adam in His Image’." Journal of Qur'anic Studies 13, no. 1 (April 2011): 113–24. http://dx.doi.org/10.3366/jqs.2011.0009.

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Brueggemann, Walter. "“‘IN THE IMAGE OF GOD’…PLURALISM”." Modern Theology 11, no. 4 (October 1995): 455–69. http://dx.doi.org/10.1111/j.1468-0025.1995.tb00076.x.

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Nydam, Ronald J. "Adoption and the Image of God." Journal of Pastoral Care 46, no. 3 (September 1992): 247–60. http://dx.doi.org/10.1177/002234099204600304.

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Presents some of the basic struggles that may surround extrafamilial adoption. Examines both psychologically and theologically the possible effects of the process on a child's view of God. Draws on the works of Ana-Maria Rizzuto and Heinz Kohut to offer a way of understanding the God-representations that adopted children may employ. Presents Paul Tillich's existential-theological perspective as an ontological foundation for the various conceptions of God of adoptees. Suggests that adoption, as one of many human dilemmas, may deeply influence both psychological and spiritual development.

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Fernandes, Maria. "God´s image in Bavli Berakot." Cadmo: Revista de História Antiga, no. 21 (2011): 127–40. http://dx.doi.org/10.14195/0871-9527_21_8.

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Watts, Fraser. "Growing in the Image of God." Theology 107, no. 835 (January 2004): 59–60. http://dx.doi.org/10.1177/0040571x0410700118.

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Oberdorfer, Bernd. "HUMAN DIGNITY AND 'IMAGE OF GOD'." Scriptura 104 (June 12, 2013): 231. http://dx.doi.org/10.7833/104-0-183.

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Hong, Riwha. "Projective Identification and Image of God." Theology and Praxis 55 (July 30, 2017): 277–300. http://dx.doi.org/10.14387/jkspth.2017.55.277.

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Bonk, Jonathan J. "The Image of God and Mission." International Bulletin of Missionary Research 37, no. 1 (January 2013): 1–2. http://dx.doi.org/10.1177/239693931303700101.

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Highmore, Ben. "“Image-breaking, God-making”: Paolozzi's Brutalism." October 136 (May 2011): 87–104. http://dx.doi.org/10.1162/octo_a_00052.

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Siemerink, Hans. "Prayer and Our Image of God." Journal of Empirical Theology 2, no. 1 (1989): 27–43. http://dx.doi.org/10.1163/157092589x00022.

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Malloy, Patrick. "The Image of the Invisible God." Anglican Theological Review 99, no. 3 (June 2017): 555–64. http://dx.doi.org/10.1177/000332861709900310.

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Nocoń, Arkadiusz. "Obraz Boga w apoftegmatach ojców pustyni." Vox Patrum 70 (December 12, 2018): 93–105. http://dx.doi.org/10.31743/vp.3199.

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It is often said today that the current religious crisis is caused by a false image of God. The question therefore is how is He to be presented, so that with all the limitations of the human intellect and language in the face of the apophatic character of the Divine Majesty, God will be expressed in a way that will be the least “detrimental” to Him (and also to man)? It seems that the Egyptian Desert Fathers may be qualified teachers, even masters in this matter, not only, because the “semblance of God” was an issue that greatly engaged their community which had to deal with the heresy of anthropomorphism, but even more so, because as men of deep faith and prayer, often great mystics, they had an experience of God and so they continue to be for us unrivalled “experts” in this field. Analysing therefore their teaching on the image of God contained in the Apophthegmata of the Desert Fathers, we have arrived at the following conclusions. The Desert Fathers were fully aware how important the image of God is in the process of faith, knowing that a false image may lead not only to personal tragedies, but even to social unrest, and that it always leads to an atrophy of prayer and is an obstacle on the way to perfection. In spite of this, even though the word “God” appears in the Apophthegmata very often, the search for some uniform image of God and even clauses of the type: “God is…” that are extremely rare, would be in vain. What could be the reasons for the “silence” of the Desert Fathers in this matter? In our view, first of all the fundamental reason was their humility and the fact that they did not see themselves as teachers of others, and second, their suspicion as to their own visions that could in fact hide the ruses of Satan. However, the most important reason for the “omission” of the image of God in the Apopthegmata is, in our view, Eastern spirituality which treated every endeavour to define God and to demonstrate His image as an attempt to limit His divine nature. The ineffable and infinite God in the understanding of the Desert Fathers was also a God who is unique and unspeakable, to such an extent that each individual has to arrive alone, in his own heart, as far as this is possible, at His true image. Thus, in the Apophthegmata we do not find univocal statements declaring what is the true image of God, and the only thing that the Desert Fathers have conveyed to us is that approaching God is something of a process, at the beginning of which, yes certainly, some even infantile imagination of God may be admissible (hence a “leniency” towards anthropomorphism), but then it has to be subjected to a progressive purification, in the knowledge that “that which is perfect will come later”. This will come, not so much as a result of hearing about God or the acquisition of knowledge about Him, but through the practice of prayer, pe-nance and almsgiving.

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Woolfson, Tony. "The Book of Job revisited." International Journal of Jungian Studies 1, no. 2 (September 1, 2009): 123–43. http://dx.doi.org/10.1080/19409050903109330.

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A vicious trick is played on Biblical Job by Satan and the half-conscious God-image. He loses almost everything, but his conscious suffering places him on the archetypal and ultimately life-affirming journey of spiritual seekers – from ego to Self. In his Answer to Job, Jung takes momentous issue with the Old Testament God-image, a ‘monster’ in Jung's view. Archetypally, Job is not patient but heroic in his ability to hold the opposites simultaneously, the light and dark sides of the God-image. He experiences the everlasting truth of Jung's dictum: ‘one can love God, but must fear Him.’

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Buchko, Kathleen J., and Theodore F. Witzig. "Relationship between God-Image and Religious Behaviors." Psychological Reports 93, no. 3_suppl (December 2003): 1141–48. http://dx.doi.org/10.2466/pr0.2003.93.3f.1141.

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This study examined the relationship between God-image and religious behaviors. Participants were 344 undergraduate students at a private midwestern university. Analysis showed strong correlations among three aspects of God-image (presence, acceptance, and challenge) and six items that measured religious practices and religiously motivated volitional behaviors. The findings held when data were controlled for racial and religious diversity. As such, these results differed from an earlier study indicating religious practices to be independent of God-image.

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Testoni, Ines, Emilio Paolo Visintin, Dora Capozza, Maria Concetta Carlucci, and Malihe Shams. "The Implicit Image of God: God as Reality and Psychological Well-Being." Journal for the Scientific Study of Religion 55, no. 1 (March 2016): 174–84. http://dx.doi.org/10.1111/jssr.12252.

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Putra, Adi. "Analisis Dan Evaluasi Terhadap Pandangan Thomas Aquinas Tentang Gambar Allah." Manna Rafflesia 7, no. 1 (October 31, 2020): 45–64. http://dx.doi.org/10.38091/man_raf.v7i1.128.

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This study discusses the analysis and evaluation of Thomas Aquinas's view of the "image of God". Through qualitative research with a literature review approach, the following conclusions are obtained Aquinas's view of God's image is very unbiblical. Because it is more inclined to the philosophy of Plato and Aristotle. This is a characteristic of scholastic group theology. Because scholastic theologians tend to place ratios more dominant in theology than the Bible. Furthermore, the image of God carried by humans is not only in the ratio but in the totality of human existence in the earth as God's representative. The image of God in humans experiences severe damage after the fall of man in sin. The ratio is no better than the body. In other words, all parts of human beings, whether spirit, ratio, morals, body, when created in a noble or very good state. This rejects Aquinas's view that there are inferior forces. Finally, through this research, we want to stress that the image of the true God is in Christ. This has the effect that it is only through Christ that the image of God that has been badly damaged can be repaired.

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Downing, Jessica, Christina Sinisi, and Rebecca Foster. "The Effects of Self-Esteem, God Image, and Gender on Coping Methods." Psi Chi Journal of Psychological Research 26, no. 1 (2021): 14–20. http://dx.doi.org/10.24839/2325-7342.jn26.1.14.

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Factors such as self-esteem, God image, and gender can affect the way an individual copes with everyday stressors. Past research has shown high self-esteem to have a significant relationship with problem-focused coping, whereas low self-esteem produced mixed results between avoidance and emotion-focused coping (Chapman & Mullis, 1999). Regarding God image, a sense of God’s presence contributed to a healthy, positive coping strategy for individuals facing difficulties (Aten et al., 2008). Studies examining the influence of gender on coping methods have generated mixed results (Cecen, 2008). The present study examined the impact of gender, self-esteem, and God image on coping methods. Participants (N = 368) completed a survey online. Results showed that gender, self-esteem, and perceiving God as Present, Benevolent, Provident, and Challenging were significant predictors of utilizing problem-focused coping, F(8, 344) = 8.27, p < .001. Gender and viewing God as Benevolent and Accepting had significant effects on emotion-focused coping, F(8, 344) = 3.44, p = .001. Lastly, perceiving God as less Accepting was a significant predictor of using avoidance to cope, F(8, 344) = 6.44, p < .001. In conclusion, given the potential impact of God image on coping, clinicians working with individuals who espouse a faith could incorporate the clients’ images of God into treatment and examine how these factors impact their ability to cope with life stressors.

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Yogev, Jonathan. "The Seven Eyes of God." Vetus Testamentum 69, no. 2 (April 17, 2019): 307–19. http://dx.doi.org/10.1163/15685330-12341354.

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Abstract The image of the stone with seven eyes in the book of Zechariah 3-4 is very puzzling, and has been interpreted in various ways. In this study I will suggest that the most logical interpretation of this image lies in the Babylonian kalû ritual and the well-known mythological Sibittu iconography that was familiar and accepted by the returning Babylonian exiles. This iconography was chosen for a specific reason, and then was given a new identity by the prophet, probably as part of a certain agenda.

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Cooper, Burton Z. "Why, God? A Tale of Two Sufferers." Theology Today 42, no. 4 (January 1986): 423–34. http://dx.doi.org/10.1177/004057368604200402.

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“Perhaps the book of Job will not make sense until we see it as turning away from the monarchial image of God and toward an image of God as vulnerable. Our failure to look forward, so to speak, in interpreting Job makes us like Job's friends who cannot speak rightly about God because they cannot break away from earlier patterns of thinking.”

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Chattopadhyay, Sayan. "Finding the Image of God: Searching the ‘Sublime’ through works of Rene Descartes and H.P Lovecraft." International Journal of English and Comparative Literary Studies 2, no. 4 (July 20, 2021): 90–100. http://dx.doi.org/10.47631/ijecls.v2i4.280.

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This study explores the “Sublime” and aims at clarifying the very ‘understood’ as well as ‘misunderstood’ figure or image of God(s) and showing how the established and vivid definitions of the Almighty can be discarded with the help of certain ‘Infinist’ concepts and the ‘De-Humanization’ of God. It also aims at presenting a new perspective towards the understanding of the ‘humanization’ that happened and shows the loop-holes in its definition i.e. given to date all around the world. This paper focuses upon searching the acceptability and validity of Rene Descartes’ Ontological Argument, through which I examine the image of God as I find the image of God being repeated and, therefore, I would also raise the understandings from the Ontological Argument which is later debated through the concept of “theodicy” by Leibniz and which is altered and given an altered definition by H.P Lovecraft in the era of modernization. There has been a repeatation in the understanding of God and it’s Image. Infinism supports my statement, as it speaks of this Literature loop which is present and misunderstood very commonly as something new. A comparative methodology has been used in order to study the various theories upon God or Sublime from different ages, in order to study the changing images of God and the reasons behind it. The article presents my unique understanding of God that is different from the romantic understanding and the concept propogated in Monotheism.

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Trups-Kalne, Ingrīda, Viktorija Perepjolkina, and Inese Lietaviete. "RELATIONSHIP BETWEEN PERSONALITY TRAITS, GOD’S IMAGE, RELIGIOSITY AND RELIGIOUS COPING IN LATVIAN ROMAN CATHOLIC ADULTS’ SAMPLE." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 7 (May 20, 2020): 187. http://dx.doi.org/10.17770/sie2020vol7.5057.

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The present study aims to examine the relationship between personality traits, God image and religious coping (RC) among Roman Catholics in Latvia. There were 336 respondents, aged 18 ‒ 86. We applied the Brief (RCOPE), God Image Scale (GIS), Latvian Personality Inventory (LPAv-3), The Centrality of Religiosity Scale CRS-5, including demographic data. The results showed positive correlation between Neuroticism and negative RC, but negative correlation with positive RC. Such personality traits as Openness, Conscientiousness and Agreeableness correlated positively with positive RC. Also Honesty-Humility and God Image correlated positively with positive RC and negatively – with negative RC. The study showed positive correlations between some dimensions of religiosity (and positive RC. Religious ideology and religious experience correlated negatively with negative RC. The study revealed that on the scale level the most relevant predictors of positive religious coping are scales such as religiosity and image of God, and personal traits such as agreeableness and openness. Likewise it was identified that on the scale level the most relevant predictors of negative religious coping are scales such as image of God, neuroticism and religiousness. These findings suggest tenets for psychological and pastoral interventions to decrease the impact of negative RC.

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Schoot, Henk J. M. "Thomas Aquinas on Human Beings as Image of God." European Journal for the Study of Thomas Aquinas 38, no. 1 (June 1, 2020): 33–46. http://dx.doi.org/10.2478/ejsta-2020-0003.

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AbstractEmploying a work of modern conceptual art, a manipulated photograph entitled ‘The Missing Person’, the author studies Thomas Aquinas on the concept of human beings as image of (the Triune) God. Typical for Aquinas’ approach is the theocentric focus of his Christian anthropology. The threefold (nature, grace, glory) ‘image of God’, a central and dynamic concept in Aquinas’ Summa Theologiae, is both descriptive and prescriptive in nature, corresponding to an account of both analogical naming of the divine ánd living according to the vocation to become more and more image of the Triune God.

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Gollnick, James. "Development of the God-image in Carl Jung's psychology and spirituality." Studies in Religion/Sciences Religieuses 30, no. 2 (June 2001): 179–92. http://dx.doi.org/10.1177/000842980103000204.

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This article considers the role of the God-image in Carl Jung's théories of religion, psychotherapy and human development. Jung views the God-image as a fundamental aspect of the human psyche and closely connected to the development of the self. In this regard he describes the individuation process as the progressive incarnation of the divine. His reflections on broadening the Christian God-image to include the feminine, matter and the shadow deal with the problem of psychological opposites with crucial implications for the goals of psychotherapy and psychological development.

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Kosarkova, Alice, Klara Malinakova, Jitse P. van Dijk, and Peter Tavel. "Childhood Trauma and Experience in Close Relationships Are Associated with the God Image: Does Religiosity Make a Difference?" International Journal of Environmental Research and Public Health 17, no. 23 (November 28, 2020): 8841. http://dx.doi.org/10.3390/ijerph17238841.

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Religiosity and spirituality (R/S) and some of their specific aspects are associated with health. A negatively perceived relationship with God, which has adverse health outcomes, can be formed by human attachment both in childhood and adulthood. The aim of this study was to assess the associations of childhood trauma (CT) and experience in close relationships (ECR) with the God image in a secular environment by religiosity. A national representative sample of Czech adults (n = 1800, 51.1 ± 17.2 years; 43.5% men) participated in a survey. We measured CT (Childhood Trauma Questionnaire), ECR (Experiences in Close Relationships-Revised Questionnaire), image of God (questions from the 2005 Baylor Survey) and religiosity. Our results showed associations of CT and ECR with God images. Respondents who experienced CT were less likely to describe God as loving, always present and forgiving. Religious respondents were less likely to report positive God images with odds ratios (ORs) from 0.78 (0.66–0.94) to 0.95 (0.91–0.99), nonreligious respondents reported negative God images with ORs from 1.03 (1.00–1.06) to 1.22 (1.08–1.37). We found CT and problems in close relationships in adulthood are associated with a less positive God image, especially in nonreligious people. Understanding these associations may help prevent detrimental health outcomes.

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Górka, Bogusław. "Obraz Boga w Biblii." Vox Patrum 57 (June 15, 2012): 181–92. http://dx.doi.org/10.31743/vp.4126.

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The standard interpretation of the biblical idea of the image of the God in Genesis (Gen 1:26 ff.), so called ontic interpretation, which sees in Him a religious basis for the metaphysical dogma of the creation of a man as a spiritual-corporeal being, is detached from its biblical meaning. For the biblical authors, the primary issue is not the question what kind of the human being was called by the God from nothingness into being, but that when the human being receives the status of the image and character of the God in the existential dimension. John the Baptist reached the status of the image of God at the time when he became the Anthropos (John 1:6). In turn, Paul, by the moving of the idea of the image of Jesus as a man at the turning point of the process of salvation (Romans 8:29), created the foundation for the study of triple-imaging of the God as in Jesus, as well as in initiated.

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Yaqob, Olga. "The Face of God in Suffering." Theology Today 62, no. 1 (April 2005): 9–17. http://dx.doi.org/10.1177/004057360506200102.

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Media coverage of Iraq generally has overlooked the daily lives of ordinary Iraqis. In all the wars Iraq has endured since 1980, we have lost sight of human faces. Every nation is its people, not merely its geographic territory, and these people are all made in the image of God. The illustrations accompanying this article include both images of Iraq's geography (the land) and an image, in the shape of Iraq, formed out of the faces of many different ordinary Iraqi people, from all different religious and geographical areas of the country. In the center of this image is the face of Jesus on the cross. In the suffering of the Iraqi people, I have seen the face of God.

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Strength, Janice Morgan. "Expanding Davanloo's Interpretive Triangles to Explicate the Client's Introjected Image of God." Journal of Psychology and Theology 26, no. 2 (June 1998): 179–87. http://dx.doi.org/10.1177/009164719802600204.

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One of the difficulties for a psychotherapist who desires to integrate Christian faith with psychological theory is making the transition from theoretical models to practical applications in the clinical setting. In this article I focus on interpretation techniques that will enable the client to more clearly understand his or her introjected image of God. I briefly summarize the literature on theoretical knowledge regarding the introjected image of God and then review Davanloo's triangles for formulating interpretations of a client's resistance and transference. Taking the literature on the introjected image of God and Davanloo's interpretive triangles into consideration, a model is proposed that aids in incorporating interpretation of transference and resistance that a client has in relationship to God into the therapeutic work.

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Colas, Gérard. "God′s Body: Epistemic and Ritual Conceptions from Sanskrit Texts of Logic." Paragrana 18, no. 1 (September 2009): 53–63. http://dx.doi.org/10.1524/para.2009.0004.

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AbstractDiscussions on the nature of the relationship between a god, his body and his material representation are almost non-existent in the Hindu devotional perspective, where such concerns are superfluous. Hindu theological and ritual Sanskrit texts, on the other hand, applied procedures of reasoning with regard to that relationship. This rationalization however accommodated rather than conflicted with the devotional attitude. Their attempt to clarify their stand vis-à-vis god′s body and material image followed from ideological or technical requirements. This was done sometimes systematically, as in the Viśiṣṭādvaita school of philosophy where the ritual image is declared to be a divine descent (of God) for the purpose of worship; sometimes incidentally, as in ritual manuals, where the process of changing statues into divine bodies is described.But why should gods have a body at all? While some contend that they do not possess any body, others assert that they possess several at the same time, yet others infer the necessity of a body for God to create the universe, to reveal sacred texts, etc. These are some arguments and counter-arguments found in theological texts. The nature of the hierarchy between divine descents and images (which may or may not be considered as real bodies of gods) is another aspect of the discussion.Another question is the various ways in which ritual texts consider the relation between a god and his image. While immediacy characterizes the relation between the devotee and the image of god, the relation between ritual and image is far from being spontaneous. Rituals insure the presence of a god in an image through a technico-mystical process consisting of successive stages and involving patrons, astrologers, artists, priests and others. The final product, namely a concrete god-cum-image, is fit for devotion, but remains for ever fragile, dependent on the continuity of rites and on the material preservation of the image. Behind the ritual perspective also lies the notion that this process of creating a body for a god is in keeping with natural laws. Hindu ritual prescriptions are applicable only to the religious images which, though man-made, are considered as natural. Supra-natural divine images, known as self-manifested images, must be worshiped, but are beyond the range of these prescriptions.

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Journal articles on the topic 'Imgae of God'

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