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

Roos, Simone A. de; Iedema, Jurjen; Miedema, S.

doi:10.1080/1361760120039211

Cited by 10 publications

(29 citation statements)

References 19 publications

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“…A similar finding was reported by Miedema (2001, 2003) and is consonant with the hypothesis. However, contrary to the other hypotheses, we did not find independent effects of mothers' denomination on children's loving, caring, and punishing God concepts.…”

Section: Discussionsupporting

confidence: 80%

“…An explanation may be that the nonaffiliated ones doubt the existence of God due to the suffering in the world, don't believe in God, or even blame God for wars, disasters, and poverty (cf. de Roos, Iedema, and Miedema 2003). Therefore, they view God as more punitive and less loving than do the open Christians.…”

Section: Discussionmentioning

confidence: 99%

“…Potential differences in children's perceptions as to whether God is like their parents probably are caused by age effects. In a recent study (de Roos, Iedema, and Miedema 2003), for example, four year olds more often refer to their parents in their idea of God than do five and six year olds. This was explained by the idea that the youngest preschoolers are more dependent on their parents than the older ones (cf.…”

Section: Discussionmentioning

confidence: 99%

“…Finally, in predicting kindergarteners' God concepts from maternal God concepts and childrearing practices, we control for maternal religious denomination since children's God concepts (de Roos, Iedema, and Miedema 2003), adults' God concepts (Noffke and McFadden 2001), and child-rearing practices (Alwin 1986;Danso, Hunsberger, and Pratt 1997;Ellison, Bartowski, and Segal 1996;Sherkat 1993a, 1993b;Kelley, Power, and Wimbush 1992) have been found to differ as a function of denomination. In addition, we will control for (maternal) education, which has been found to be related to child-rearing practices (Deković 1991;Rispens, Hermans, and Meeus 1996) and aspects of religion (Alwin and Jackson 1982;Keysar and Kosmin 1995;Lehrer 1999;Loury 2004).…”

Section: Introductionmentioning

confidence: 99%

“…Children of orthodox Christian mothers are expected to have a more punishing and potent view of God than do other children, whereas the nonaffiliated children are hypothesized to have a less loving, caring, and potent God concept than the other preschoolers (cf. de Miedema 2001, 2003). In summary, in this article our goal is to test a model based on social learning and projection theory that predicts that young children's God concepts come from maternal God concepts and child-rearing practices, controlling for education and religious denomination.…”

Section: Introductionmentioning

confidence: 99%

See 4 more Smart Citations

Influence of Maternal Denomination, God Concepts, and Child‐Rearing Practices on Young Children's God Concepts

Roos¹,

Iedema²,

Miedema³

2004

Scientific Study of Religion

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Section: Discussionsupporting

confidence: 80%

Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

See 3 more Smart Citations

Influence of Maternal Denomination, God Concepts, and Child‐Rearing Practices on Young Children's God Concepts

Roos¹,

Iedema²,

Miedema³

2004

Scientific Study of Religion

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God image and the sacred.

Hall

Fujikawa

2013

APA Handbook of Psychology, Religion, and Spirituality (Vol 1): Context, Theory, and Research.

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The notion of the God image as a psychological construct dates back to the 19th century, with much of the theoretical discussion being initiated by Freud (1913Freud ( /1950Freud ( , 1927Freud ( /1961. Although the God image generally refers to one's personal view of God, numerous theoretical lines are converging in suggesting two broad layers to the God image that are based on two distinct types of knowledge: explicit, or propositional knowledge of God, and implicit, or experiential knowledge of God (e.g., Rizzuto, 1979; see also Volume 2, Chapter 6, this handbook). Although these layers are distinct, they are all part of an individual's personal view of God, and can certainly influence each other, although they may also operate somewhat independently.A person's God image not only has multiple layers in terms of how the information is processed, but it also has multiple dimensions such as the biological, cognitive, emotional, motivational, behavioral, and relational dimensions. In addition, we can think of the God image interacting in reciprocal ways with multiple levels, such as the individual, familial, organizational, and community levels. These layers, dimensions, and levels of the God image have a multidirectional impact, meaning they cause certain outcomes, but they are also influenced by contextual factors, both of which are the result of complex processes. Finally, it is important to point out that the God image has multiple valences-that is, a person's God image exists on a continuum ranging from positive and health inducing to negative and health diminishing.As part of the integrative paradigm of this handbook, our goal in this chapter is to integrate as much as possible the various layers, dimensions, levels, directionalities, and valences within several foundational conceptual headings related to the God image: terminology and the layers of the God image, the nature and formation of the God image, the God image and psychological functioning, contextual influences on the God image, the transformation of the God image, and measurement issues. Although theory and research will lay the foundation for this chapter, we will discuss implications for practice throughout the various sections. TERMINOLOGY AND LAYERS OF THE GOD IMAGEIn reviewing the literature on the God image, one is quickly confronted with the fact that various terms are used to refer to an individual's personal view of God. The three main terms found in the literature-God image, God concept, and God representationare often used interchangeably and inconsistently, which promotes conceptual confusion. Generally, the term God concept has been used to refer to more conscious, propositional beliefs about God. In contrast, the terms God image and God representation generally have been used to refer to a more experiential view of God. Jones (2007) highlighted these two layers in his discussion of two approaches to people's beliefs about God: (a) the correlational approach that uses empirical methods and focuses

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Effects of Mothers' and Schools' Religious Denomination on Preschool Children's God Concepts

Roos

Ledema²,

Miedema

2003

Journal of Beliefs & Values

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

Cited by 10 publications

References 19 publications

Influence of Maternal Denomination, God Concepts, and Child‐Rearing Practices on Young Children's God Concepts

Influence of Maternal Denomination, God Concepts, and Child‐Rearing Practices on Young Children's God Concepts

God image and the sacred.

Effects of Mothers' and Schools' Religious Denomination on Preschool Children's God Concepts

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