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Journal articles on the topic 'Perceived attachment to God'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Reiner, Sarah R., Tamara L. Anderson, M. Elizabeth Lewis Hall, and Todd W. Hall. "Adult Attachment, God Attachment and Gender in Relation to Perceived Stress." Journal of Psychology and Theology 38, no. 3 (September 2010): 175–85. http://dx.doi.org/10.1177/009164711003800302.

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2

Cassibba, R., E. Costantino, S. Papagna, R. Montanaro, and V. Mattioli. "L'attaccamento al partner e a Dio come risorsa psicologica nel processo di adattamento alla malattia cancro." RICERCHE DI PSICOLOGIA, no. 4 (May 2009): 59–74. http://dx.doi.org/10.3280/rip2008-004003.

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- The diagnosis of cancer troubles people and their identity; it is a threat for their survival. To cope with cancer, people have to collect all their psychological and relational resources. The behavioral system of attachment is activated when people are in danger and it makes them looking for significant others who can be a "secure base" for them. This study investigates the role of specific adult attachment relationships, such as the bond with God and with the partner, on coping with cancer, hypothesizing that patients with a secure attachment with God or with the partner cope better and perceive less stress, respect to patients with an insecure attachment. The results show that the intensity of religious beliefs and security of attachment with God and with the partner are associated to some specific coping strategies to cancer. In particular, insecurity of attachment to God and a specific aspect of insecurity of attachment to the partner (fear of loss) are connected to a higher level of anxiety and a lower level of fighting spirit in coping with cancer. Only attachment to God is associated to a lower level of perceived stress.

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3

Zarzycka, Beata. "Parental Attachment Styles and Religious and Spiritual Struggle: A Mediating Effect of God Image." Journal of Family Issues 40, no. 5 (November 17, 2018): 575–93. http://dx.doi.org/10.1177/0192513x18813186.

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The ideas that religion capitalizes on the operation of the attachment system and that believers’ perceived relationships with God can be characterized as symbolic attachment relationships have been well established in the psychology of religion. This study aims to explore the relationships between early caregiver experiences and religious and spiritual struggle and whether loving, distant, and cruel God images are mediators of these relationships. The Experiences in Close Relationship Scale, God Image Scale, and Religious and Spiritual Struggle Scale were applied to the research. Correlations of parent–child attachment with religious and spiritual struggle measures support a correspondence between working models of parents and God. The study has shown that a distant God is a mediator of the relationship between avoidant attachment to one’s parents and divine, meaning making, and religious doubt struggle. A cruel God is a mediator in the relationship between avoidant attachment to one’s parents and interpersonal struggle.

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4

Bradshaw, Matt, and Blake Victor Kent. "Prayer, Attachment to God, and Changes in Psychological Well-Being in Later Life." Journal of Aging and Health 30, no. 5 (February 20, 2017): 667–91. http://dx.doi.org/10.1177/0898264316688116.

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Objective: The aim of this study was to investigate the effects of prayer and attachment to God on psychological well-being (PWB) in later life. Method: Using data from two waves of the nationwide Religion, Aging, and Health Survey, we estimate the associations between frequency of prayer and attachment to God at baseline with cross-wave changes in three measures of PWB: self-esteem, optimism, and life satisfaction. Results: Prayer does not have a main effect on PWB. Secure attachment to God is associated with improvements in optimism but not self-esteem or life satisfaction. The relationship between prayer and PWB is moderated by attachment to God; prayer is associated with improvements in PWB among securely attached individuals but not those who are insecurely attached to God. Discussion: These findings shed light on the complex relationship between prayer and PWB by showing that the effects of prayer are contingent upon one’s perceived relationship with God.

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5

Exline, Julie J., Joshua A. Wilt, Valencia A. Harriott, Kenneth I. Pargament, and Todd W. Hall. "Is God Listening to My Prayers? Initial Validation of a Brief Measure of Perceived Divine Engagement and Disengagement in Response to Prayer." Religions 12, no. 2 (January 27, 2021): 80. http://dx.doi.org/10.3390/rel12020080.

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Does God listen and respond to prayers? This project provided initial validation for a brief measure of perceived divine engagement and disengagement in response to prayer. As part of a larger project on religious/spiritual struggles among U.S. undergraduates, we used Sample 1 (n = 400) for exploratory factor analysis and Sample 2 (n = 413) for confirmatory factor analysis and initial validity testing. A two-factor model with four items per factor provided acceptable fit. On average, participants reported more divine engagement than disengagement. They endorsed items about God listening more than those about God responding. Divine engagement showed strong positive associations with religiousness and positive-valence variables involving God. Divine disengagement showed strong positive associations with variables suggesting divine struggle or distance. Importantly, both subscales also showed evidence of incremental validity: Divine engagement predicted positive-valence God variables (e.g., secure attachment, collaborative religious coping, gratitude to God, and awareness of God) even when controlling for religiousness and positive God concepts and attitudes. Divine disengagement predicted more spiritual struggles and more negative-valence and distance-related God variables (divine struggle, anxious and distant attachment, and self-directing religious coping) even when controlling for doubt about God’s existence, negative God images, anger/disappointment toward God, and concern about God’s disapproval. In short, this brief new measure shows promise as a tool to assess beliefs about God’s responsiveness to prayer.

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6

Freeze, Tracy A. "Attachment to Church Congregation: Contributions to Well-Being over and above Social Support." Journal of Psychology and Theology 45, no. 4 (December 2017): 304–14. http://dx.doi.org/10.1177/009164711704500405.

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Over the last three decades, research has established a strong link between attachment and well-being as well as social support and well-being. Past research found that attachment to church congregation predicted well-being over and above that predicted by attachment to God. However, it is unknown if attachment to church congregation predicts well-being over and above that predicted by social support. Therefore, the purpose of this study was to determine if attachment to church congregation could explain a portion of the variance in negative affect, positive affect, satisfaction with life, and daily spiritual experiences, beyond that explained by religious social support and perceived social support. The data from 201 participants indicated that religious social support, perceived social support, and attachment to church congregation each predicted different aspects of well-being. Only negative affect was predicted by attachment to church congregation beyond that predicted by social support. More research is needed to better understand the relationship between attachment to church congregation, social support, and well-being.

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7

Granqvist, Pehr, Cecilia Ljungdahl, and Jane R. Dickie. "God is nowhere, God is now here: Attachment activation, security of attachment, and God's perceived closeness among 5 – 7-year-old children from religious and non-religious homes." Attachment & Human Development 9, no. 1 (March 2007): 55–71. http://dx.doi.org/10.1080/14616730601151458.

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8

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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Viana, Andres G., and Brian Rabian. "Perceived attachment: Relations to anxiety sensitivity, worry, and GAD symptoms." Behaviour Research and Therapy 46, no. 6 (June 2008): 737–47. http://dx.doi.org/10.1016/j.brat.2008.03.002.

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10

Monroe, Natasha, and Peter J. Jankowski. "The effectiveness of a prayer intervention in promoting change in perceived attachment to God, positive affect, and psychological distress." Spirituality in Clinical Practice 3, no. 4 (2016): 237–49. http://dx.doi.org/10.1037/scp0000117.

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11

Hatefi, Masoud, Asma Tarjoman, and Milad Borji. "Do Religious Coping and Attachment to God Affect Perceived Pain? Study of the Elderly with Chronic Back Pain in Iran." Journal of Religion and Health 58, no. 2 (January 4, 2019): 465–75. http://dx.doi.org/10.1007/s10943-018-00756-9.

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12

Somacarrera Iñigo, Pilar. "''The Sacred Marriage" de Joyce Carol Oates: Una parábola sobre la intertextualidad." Babel – AFIAL : Aspectos de Filoloxía Inglesa e Alemá, no. 3-4-5 (March 5, 1996): 29–45. http://dx.doi.org/10.35869/afial.v0i3-4-5.3399.

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Joyce Carol O ates' short story collection M arriages and lnfidelities includes a number of versions of narratives by famous writers. The common theme is, of course, marriage, although "The Sacred Marriage" itself alludes to an spiritual kind of union. Its narrator succeeds at outplanning the audience by selecting a rather improbable way to follow in the story and by introducing apparently impossible events. From the beginning, it is possible to perceive a series of lexical oppositions referring to the setting, intended to make it look like an unreal, dream world. The protagonist, Howard Dean, who is visiting this strange place in order to study the manuscripts of a famous dead writer called Pearce, is going to experience a transcendental change brought about by the sexual rapport with his widow. Neither Howard's affair with the widow, nor his attachment to Pearce can be considered normal. The religious frame introduced in the title contributes to present Pearce as a God and his writings as "parables". "The Sacred Marriage" itself is a parable about intertextuality, presenting art as a continuity of discourses in which the writer is only the last voice of a tradition.

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13

Fröhlich, Dominik, and Andreas Matzarakis. "Calculating human thermal comfort and thermal stress in the PALM model system 6.0." Geoscientific Model Development 13, no. 7 (July 9, 2020): 3055–65. http://dx.doi.org/10.5194/gmd-13-3055-2020.

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Abstract. In the frame of the project “MOSAIK – Model-based city planning and application in climate change”, a German-wide research project within the call “Urban Climate Under Change” ([UC]2) funded by the German Federal Ministry of Education and Research (BMBF), a biometeorology module was implemented into the Parallelized Large-Eddy Simulation Model (PALM) system. The new biometeorology module is comprised of methods for the calculation of UV-exposure quantities, a human–biometeorologically weighted mean radiant temperature (Tmrt), as well as for the estimation of human thermal comfort or stress. The latter is achieved through the implementation of the three widely used thermal indices: perceived temperature (PT), Universal Thermal Climate Index (UTCI), as well as physiologically equivalent temperature (PET). Comparison calculations were performed for the PT, UTCI and PET indices based on the SkyHelios model and showing PALM calculates higher values in general. This is mostly due to a higher radiational gain leading to higher values of mean radiant temperature. For a more direct comparison, the PT, PET and UTCI indices were calculated by the biometeorology module, as well as the programs provided by the attachment to Verein Deutscher Ingenieure (VDI) guideline 3787, as well as by the RayMan model based on the very same input dataset. Results show deviations below the relevant precision of 0.1 K for PET and UTCI and some deviations of up to 2.683 K for PT caused by repeated unfavorable rounding in very rare cases (0.027 %).

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14

Foulkes-Bert, Deborah, Frederick Volk, Fernando Garzon, and Melvin Pride. "The Relationship between Transformational Leadership Behavior, Adult Attachment, and God Attachment." Journal of Psychology and Theology 47, no. 1 (September 20, 2018): 20–33. http://dx.doi.org/10.1177/0091647118795181.

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The correspondence hypothesis concerning God attachment posits that a person’s attachment to God will be similar to their adult attachment style. On the other hand, a compensation model of God attachment proposes that a secure attachment to God can occur when there is an insecure adult attachment. This preliminary research study used a sample of religious leaders ( n = 69) in a chaplaincy program to identify the relationship between God attachment and adult attachment on transformational leaders and to see if a compensatory secure attachment to God can exist in the absence of a secure adult attachment. Additionally, this preliminary study explored the interaction between God attachment and adult attachment on transformational leaders. The results of this study suggest that God attachment moderates adult attachment and provides a unique contribution to transformational leadership behavior, above adult attachment.

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15

Sim, Tick Ngee, and Amanda Shixian Yow. "God Attachment, Mother Attachment, and Father Attachment in Early and Middle Adolescence." Journal of Religion and Health 50, no. 2 (March 17, 2010): 264–78. http://dx.doi.org/10.1007/s10943-010-9342-y.

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16

Murunga, Maurice S., Alicia Limke-McLean, and Ronald W. Wright. "Who's Your Daddy? Family Structure Differences in Attachment to God." Journal of Psychology and Theology 45, no. 3 (September 2017): 205–17. http://dx.doi.org/10.1177/009164711704500304.

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Recent research has demonstrated that individuals' relationships with God are attachment-based. However, research has not yet investigated differences in attachment to God by parents' marital status. Thus, the goal of the present study was to examine these links. To do so, 288 undergraduate students completed measures assessing family structure, attachment to fathers, attachment to mothers, and attachment to God. Results suggest support for the correspondence theory of attachment to God (i.e., individuals project their attachment to parents onto their attachments to God) for participants with married parents. In contrast, the compensation hypothesis (i.e., individuals seek relationships with God to fulfill unreliable relationships with parents) was supported for participants with divorced parents.

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17

Stulp, Henk P., Jurrijn Koelen, Gerrit G. Glas, and Liesbeth Eurelings-Bontekoe. "Validation of the Apperception Test God Representations: An implicit measure to assess attachment to God representations. Associations with explicit attachment to God measures and with implicit and explicit measures of distress." Archive for the Psychology of Religion 42, no. 2 (July 2020): 262–91. http://dx.doi.org/10.1177/0084672420926262.

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In the context of theistic religions, God representations are an important factor in explaining associations between religion/spirituality and well-being/mental health. Although the limitations of self-report measures of God representations are widely acknowledged, well-validated implicit measures are still unavailable. Therefore, we developed an implicit Attachment to God measure, the Apperception Test God Representations (ATGR). In this study, we examined reliability and validity of an experimental scale based on attachment theory. Seventy-one nonclinical and 74 clinical respondents told stories about 15 cards with images of people. The composite Attachment to God scale is based on scores on two scales that measure dimensions of Attachment to God: God as Safe Haven and God as Secure Base. God as Safe Haven scores are based on two subscales: Asking Support and Receiving Support from God. Several combinations of scores on these latter subscales are used to assess Anxious and Avoidant attachment to God. A final scale, Percentage Secure Base, measures primary appraisal of situations as nonthreatening. Intraclass correlation coefficients showed that the composite Attachment to God scale could be scored reliably. Associations of scores on the ATGR scales and on the explicit Attachment to God Inventory with scores on implicitly and explicitly measured distress partly confirmed the validity of the ATGR scales by demonstrating expected patterns of associations. Avoidant attachment to God seemed to be assessed more validly with the implicit than with the explicit scale. Patients scored more insecure on the composite Attachment to God scale and three subscales than nonpatients.

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18

Satyawan, Lisa Imelia, and Heliany Kiswantomo. "Attachment to God dan gratitude pada mahasiswa universitas ‘x’ Bandung." Indigenous: Jurnal Ilmiah Psikologi 5, no. 2 (November 30, 2020): 131–40. http://dx.doi.org/10.23917/indigenous.v5i2.10284.

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Abstract. This study was conducted to measure correlation between attachment to God and students’ gratitude in “X” University. Gratitude is an appreciation of individual being grateful because he has received kindness form others. Grateful people will be healthier, more enthusiastic, and optimistic. One of the factors that influences the development of gratitude is spiritual life or religiosity, which reflects human view of God, known as attachment to God. The hypothesis was there was a correlation between attachment to God and gratitude. This was a correlational research design, with 100 students of University “X” as participants. The instruments were questionnaire of gratitude and attachment to God. Data were analyzed using Chi Square. The result revealed that there was no correlation between attachment to God and gratitude. Attachment to God’s dimensions did not have any correlation with gratitude too. This study also revealed that age and gender show no relationship tendencies with gratitude. For further research, next researchers are suggested to measure correlation between gratitude and other factors.Keywords: attachment to God; dimension of attachment to God; gratitude

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19

Jordan, Kevin D., Katie L. Niehus, and Ari M. Feinstein. "Insecure Attachment to God and Interpersonal Conflict." Religions 12, no. 9 (September 9, 2021): 739. http://dx.doi.org/10.3390/rel12090739.

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Research has expanded the notion of attachment to caregivers to other figures such as God, and there is now literature supporting positive effects of attachment to God with various psychosocial outcomes. The dimensions of attachment to God—anxiety and avoidance—reflect varying ways that people see God as supportive and reliable versus unsupportive and inconsistent. As a stable aspect of the individual, attachment to God results in recurring patterns of interpersonal behavior that can maintain and support self-control or disrupt it. No studies have examined the moderating effect of attachment to God on the relationship between self-control and negative social exchanges. To fill this gap, a sample of 1049 adults across the United States completed measures on attachment to God, self-control, and interpersonal outcomes. First, results showed that insecure attachment to God is associated with a hostile-dominant interpersonal style. Second, it was found that the highest level of negative social exchanges occurred in individuals low in self-control and high in attachment avoidance and anxiety. Results are discussed in terms of self-regulation, stress exposure, and situation selection. An implication of the current study is that secure attachment to God may foster less stress exposure by influencing a person’s situation selection.

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20

Bonab, Bagher Ghobary, and Avazeh Sadat Yousefi Namini. "The Relationship between Attachment to God and Reliance on God." Procedia - Social and Behavioral Sciences 5 (2010): 1098–104. http://dx.doi.org/10.1016/j.sbspro.2010.07.242.

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21

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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22

Sim, Tick N., and Bernice S. M. Loh. "Attachment to God: Measurement and Dynamics." Journal of Social and Personal Relationships 20, no. 3 (June 2003): 373–89. http://dx.doi.org/10.1177/0265407503020003006.

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23

Bradshaw, Matt, Blake Victor Kent, W. Matthew Henderson, and Anna Catherine Setar. "Attachment to God and Social Trust." Sociological Perspectives 62, no. 6 (September 18, 2019): 1001–21. http://dx.doi.org/10.1177/0731121419870775.

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Research suggests that religious participation is associated with feelings of social trust. A separate line of work shows that individuals who develop secure, intimate relationships with parents, caregivers, and others have higher levels of trust than those who do not. The current study integrates these two strands of theory and research by examining (1) whether attachment to God has a unique association with social trust, (2) whether different attachment “styles” (i.e., avoidant, anxious) produce variations in trust outcomes, and (3) whether the findings are significant net of controls for sociodemographic characteristics, religious service attendance, prayer, denominational affiliation, and images of God. Analyses are conducted using data from the 2010 Baylor Religion Survey (BRS), a nationwide sample of U.S. adults. Findings suggest that both avoidant and anxious attachment to God are inversely related to overall trust, generalized trust (unknown people and strangers), and particularized trust (neighbors and coworkers). These two measures also interact with education (but not marital status, race, or income) to predict trust in the following way: Both avoidant and anxious attachment to God have stronger inverse associations with trust among individuals with lower levels of education compared with their more highly educated counterparts. Overall, attachment to God may offer an explanation for trust not captured by more widely used indicators of religious life.

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24

Reinert, Duane F., and Carla E. Edwards. "Attachment Theory and Concepts of God." SAGE Open 4, no. 4 (December 2, 2014): 215824401456054. http://dx.doi.org/10.1177/2158244014560547.

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25

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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26

Beck, Richard. "God as a Secure Base: Attachment to God and Theological Exploration." Journal of Psychology and Theology 34, no. 2 (June 2006): 125–32. http://dx.doi.org/10.1177/009164710603400202.

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27

Xu, Honghong, Jenny Pak, Ruina Tu, and Mary Schuberg. "Exploring Attachment and Spirituality among Christians in China." Asian Journal of Social Science Studies 3, no. 3 (July 23, 2018): 11. http://dx.doi.org/10.20849/ajsss.v3i3.410.

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As research on attachment has exploded, theories and studies on attachment and spirituality also flourished in the west. In contrast, similar researches are scarce in China. Are the attachment theories and measurements applicable universally? Are there any links between parental attachment and God attachment? The present study used mixed methods to examine these questions. First, 355 Christians from Mainland China finished the Relationship Structures Questionnaire (ECR-RS), Attachment to God Inventory, God Image Scales, and Chinese Personality Assessment Inventory-2. Next, a sample of 11 participants were purposefully selected for face-to-face interviews to provide an in-depth understanding of the phenomenon through their life stories and spiritual experiences. Survey results showed significant correlations between parental attachment and spirituality and supported the correspondence theory. Additionally, the higher scores on traditional cultural personality traits correlated with higher scores on insecure attachment. Analysis of themes across 11 cases further revealed patterns between secure/insecure parental attachment and God attachment. Application of western attachment scales in the context of Chinese characteristic parenting styles are discussed.

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Williams, Abigail, Megan C. Haggard, and Matthew M. Breuninger. "Feasibility of Attachment-Focused Self-Hypnosis to Change Insecure God Attachment." International Journal of Clinical and Experimental Hypnosis 68, no. 2 (March 30, 2020): 246–62. http://dx.doi.org/10.1080/00207144.2020.1724746.

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29

Keefer, Lucas A., and Faith L. Brown. "Attachment to God Uniquely Predicts Variation in Well-Being Outcomes." Archive for the Psychology of Religion 40, no. 2-3 (December 2018): 225–57. http://dx.doi.org/10.1163/15736121-12341360.

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Prior research shows that one's relationship with God is often patterned on interpersonal attachment style. In other words, the expectations people have about the supportiveness of close others tend to color perceptions of God. Past research also shows that well-being corresponds with a more secure view of others in attachment relationships, both interpersonal and divine. This raises an important theoretical question: Are the associations between attachment to God and well-being due to the unique nature of that bond or are they merely due to the incidental overlap between human and divine attachment style? We predicted that having a more secure (i.e., less anxious and avoidant) attachment toward God would tend to predict better well-being, even after statistically controlling for interpersonal attachments. We found broad support for this prediction in two large samples over a wide range of well-being indicators. These data suggest that attachment to God uniquely fosters well-being.

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30

Moriarty, Glendon L., Louis Hoffman, and Christopher Grimes. "Understanding the God Image Through Attachment Theory." Journal of Spirituality in Mental Health 9, no. 2 (July 20, 2006): 43–56. http://dx.doi.org/10.1300/j515v09n02_04.

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31

Noffke, Jacqueline L., and Todd W. Hall. "Chapter 4. Attachment Psychotherapy and God Image." Journal of Spirituality in Mental Health 9, no. 3-4 (February 20, 2007): 57–78. http://dx.doi.org/10.1300/j515v09n03_04.

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32

Proctor, Marie-Therese, Maureen Miner, Loyola McLean, Stuart Devenish, and Bagher Ghobary Bonab. "Exploring Christians’ Explicit Attachment to God Representations: The Development of a Template for Assessing Attachment to God Experiences." Journal of Psychology and Theology 37, no. 4 (December 2009): 245–64. http://dx.doi.org/10.1177/009164710903700402.

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33

Mcminn, Mark R., Sonja D. Brooks, Marcia A. (Hallmark) Triplett, Wesley E. Hoffman, and Paul G. Huizinga. "The Effects of God Language on Perceived Attributes of God." Journal of Psychology and Theology 21, no. 4 (December 1993): 309–14. http://dx.doi.org/10.1177/009164719302100404.

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Sixty-three participants listened to an audio-tape asking them to imagine themselves in God's presence. Half the participants listened to a script in which God was presented as female and half listened to a script in which God was presented as male. Half of those in each group listened to a male narrator and the other half listened to a female narrator. Before and after listening to the script, participants rated the attributes of God on a forced-choice questionnaire. Those to whom God was presented as female were more likely to emphasize God's mercy at posttest whereas those to whom God was presented as male were more likely to endorse God's power. Those hearing a male voice describe a female God and those hearing a female voice describe a male God reported enjoying the experiment and the audiotape more than those hearing a narrator describing a God of the same gender. Implications are discussed.

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34

Miner, Maureen H. "Back to the basics in attachment to God: Revisiting theory in light of theology." Journal of Psychology and Theology 35, no. 2 (June 2007): 112–22. http://dx.doi.org/10.1177/009164710703500202.

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This article argues that contemporary theories of attachment to God lack a clear and coherent theological basis. The absence of theological argument weakens attachment theory as applied to relationships with God on three main grounds. First, cognitive social models easily slip into reductionism. Second, these models fail to consider fully the attributes of God to whom the individual attaches. Third, these models overlook that relationships with God and humans could include inter-subjectivity. Trinitarian theology as proposed by Colin Gunton is discussed and its usefulness for attachment theory examined. It is argued that models of attachment to God based in trinitarian theology can provide a coherent account of the origins of human relationship with God and of human inter-subjectivity. They can also suggest reasons for the existence of compensatory motivation, offer developmental models of spiritual maturity and draw attention to the importance of relationships with the Christian community for spiritual development.

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35

Njus, David M., and Katrina Okerstrom. "Anxious and Avoidant Attachment to God Predict Moral Foundations beyond Adult Attachment." Journal of Psychology and Theology 44, no. 3 (September 2016): 230–43. http://dx.doi.org/10.1177/009164711604400305.

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Sandage, Steven J., Peter Jankowski, Sarah A. Crabtree, and Maria Schweer. "Attachment to God, adult attachment, and spiritual pathology: mediator and moderator effects." Mental Health, Religion & Culture 18, no. 10 (October 16, 2015): 795–808. http://dx.doi.org/10.1080/13674676.2015.1090965.

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Counted, Victor. "God as an Attachment Figure: A Case Study of the God Attachment Language and God Concepts of Anxiously Attached Christian Youths in South Africa." Journal of Spirituality in Mental Health 18, no. 4 (May 13, 2016): 316–46. http://dx.doi.org/10.1080/19349637.2016.1176757.

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Bal, M., and Imants Barušs. "Perceived Parental Attachment and Achievement Motivation." Psychological Reports 109, no. 3 (December 2011): 940–48. http://dx.doi.org/10.2466/09.10.21.pr0.109.6.940-948.

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A significant amount of research in attachment theory has been devoted to factors affecting academic achievement, but less attention has been given to the role of attachment in the relation between academic achievement and achievement motivation. The current preliminary study examined the role of perceived parental attachment in achievement motivation. Self-report data obtained from the Parental Attachment Questionnaire, Achievement Goals Questionnaire, and the Performance Failure Appraisal Inventory were collected from 50 university students with a mean age of 18.8 yr. Correlation and regression analyses indicated that parental facilitation of independence correlated significantly and negatively with fear of failure. Results yielded partial support for the hypothesis that performance-oriented goals are related to a fear of failure, whereas mastery-oriented goals are not. The results also suggest that high parental attachment in the case of high-frequency religious practitioners is related to an increased chance of acquiring a more avoidance-oriented achievement motivation.

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Kim, Choong Yuk, Sangwon Kim, Fran Blumberg, and Jihee Cho. "Validation of the Korean Attachment to God Inventory." Psychology of Religion and Spirituality 9, Suppl 1 (September 2017): S79—S89. http://dx.doi.org/10.1037/rel0000115.

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Hernandez, Giselle, Jessica M. Salerno, and Bette L. Bottoms. "Attachment to God, Spiritual Coping, and Alcohol Use." International Journal for the Psychology of Religion 20, no. 2 (March 29, 2010): 97–108. http://dx.doi.org/10.1080/10508611003607983.

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Kelley, Melissa M. "Loss Through the Lens of Attachment to God." Journal of Spirituality in Mental Health 11, no. 1-2 (May 13, 2009): 88–106. http://dx.doi.org/10.1080/19349630902864200.

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Kent, Blake Victor, Matt Bradshaw, and Kevin D. Dougherty. "Attachment to God, Vocational Calling, and Worker Contentment." Review of Religious Research 58, no. 3 (February 22, 2016): 343–64. http://dx.doi.org/10.1007/s13644-016-0250-9.

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Zeligman, Melissa, Jasmaine Ataga, and Zoe Shaw. "Posttraumatic Growth in Trauma Survivors: Associations With Attachment to God and God Representation." Counseling and Values 65, no. 2 (October 2020): 155–69. http://dx.doi.org/10.1002/cvj.12135.

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Kimball, Cynthia N., Chris J. Boyatzis, Kaye V. Cook, Kathleen C. Leonard, and Kelly S. Flanagan. "Attachment to God: A Qualitative Exploration of Emerging Adults' Spiritual Relationship with God." Journal of Psychology and Theology 41, no. 3 (September 2013): 175–88. http://dx.doi.org/10.1177/009164711304100301.

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Beck, Richard, and Angie McDonald. "Attachment to God: The Attachment to God Inventory, Tests of Working Model Correspondence, and an Exploration of Faith Group Differences." Journal of Psychology and Theology 32, no. 2 (June 2004): 92–103. http://dx.doi.org/10.1177/009164710403200202.

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Yen, Chang-Hua, Chien-Yu Chen, Jui-Chang Cheng, and Hsiu-Yu Teng. "Brand Attachment, Tour Leader Attachment, and Behavioral Intentions of Tourists." Journal of Hospitality & Tourism Research 42, no. 3 (April 30, 2015): 365–91. http://dx.doi.org/10.1177/1096348015584438.

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The brand of a travel agency and the tour leader play critical roles in travel decision making. Attachment theory has recently been extended to the domain of travel behavior. However, little academic attention has been paid to travel agency brand and tour leader attachment. The purpose of this study is to examine the effect of brand attachment and tour leader attachment on tourists’ behavioral intentions and to clarify the roles of perceived value and customer trust. The results indicate that brand attachment has an indirect effect on behavioral intentions through perceived value. Tour leader attachment also has both direct and indirect positive influences on tourists’ behavioral intentions. Finally, the influences of brand attachment and tour leader attachment on perceived value are stronger among customers with a high level of trust than among those with a low level of trust. The implications of these findings and future research are subsequently discussed.

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D’Urso, Giulio, Irene Petruccelli, and Ugo Pace. "Attachment style, attachment to God, religiosity, and moral disengagement: a study on offenders." Mental Health, Religion & Culture 22, no. 1 (January 2, 2019): 1–11. http://dx.doi.org/10.1080/13674676.2018.1562429.

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Kent, Blake Victor, Matt Bradshaw, and Jeremy E. Uecker. "Forgiveness, Attachment to God, and Mental Health Outcomes in Older U.S. Adults: A Longitudinal Study." Research on Aging 40, no. 5 (May 16, 2017): 456–79. http://dx.doi.org/10.1177/0164027517706984.

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We analyze a sample of older U.S. adults with religious backgrounds in order to examine the relationships among two types of divine forgiveness and three indicators of psychological well-being (PWB) as well as the moderating role of attachment to God. Results suggest that (a) feeling forgiven by God and transactional forgiveness from God are not associated with changes in PWB over time, (b) secure attachment to God at baseline is associated with increased optimism and self-esteem, (c) feeling forgiven by God and transactional forgiveness from God are more strongly associated with increased PWB among the securely attached, and (d) among the avoidantly attached, PWB is associated with consistency in one’s beliefs, that is, a decreased emphasis on forgiveness from God. Findings underscore the importance of subjective beliefs about God in the lives of many older adults in the United States.

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Mawson, T. J. "How can I know I’ve perceived God?" International Journal for Philosophy of Religion 57, no. 2 (April 2005): 105–21. http://dx.doi.org/10.1007/s11153-004-3502-5.

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Tung, Esther S., Elizabeth G. Ruffing, David R. Paine, Peter J. Jankowski, and Steven J. Sandage. "Attachment to God as mediator of the relationship between God Representations and mental health." Journal of Spirituality in Mental Health 20, no. 2 (November 13, 2017): 95–113. http://dx.doi.org/10.1080/19349637.2017.1396197.

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