Dievo įvaizdžių ypatumai vėlyvosios paauglystės laikotarpiu
LTŽmogui kiekvienu jo gyvenimo laikotarpiu natūraliai kyla religiniai jausmai ir įvaizdžiai. Religiniai išgyvenimai atskleidžia Dievą, kuris yra arti, kartu ir transcendentiškai toli, labai rūpestingą, kaip tik dėl to kviečiantį žmogų būti atsakingą už save ir savo klaidas. Rodo ir gailestingą Dievą, padedantį žmogui vaduotis iš blogio ir kaltės. Žmogus neatsiriboja nuo Dievo net ir tada, kai bando sąmoningai nesidomėti religija, Dievu ar jį neigti. Kiekvienas yra vienaip ar kitaip įsisąmoninęs Dievo įvaizdį, jis veikia žmogaus gyvenimą, jo psichologinę būseną. Straipsnyje analizuojama krikščioniškų Dievo įvaizdžių problematika vėlyvosios paauglystės laikotarpiu. Pristatomi asmens Dievo sampratos formavimosi kriterijai, išryškinami krikščioniškų Dievo įvaizdžių ir asmens religinės raidos ypatumai. Be to, analizuojama pozityvi ir negatyvi Dievo įvaizdžio įtaka asmens religingumui, pristatomas paauglių religingumo tipų nustatymas ir jų sąsajų su krikščionišku Dievo įvaizdžiu tyrimas. Keliama hipotezė, kad tiriami paaugliai priklauso skirtingiems religingumo tipams, skirtingi ir jų įsivaizduojami krikščioniški Dievo įvaizdžiai. Išryškėjo, kad tiriamiems paaugliams labiau būdinga Dievui priskirti teigiamas, o ne neigiamas savybes.
ENA life line of each person continues through some major points: culture, religion, perception of oneself and others. Role of religion is especially important as it ensures personal integrity, unity, subjective sense and an integral identity of “I”. In the period of adolescence the process of searching for self-identity disintegrates into a variety of different questions: “Who am I?”, “What do I believe in?” and so on. Therefore, in this period of adolescence the meaning of religion becomes very important. Religion as a source of ideology plays an essential role in forming a personality and in revealing one’s identity. It influences the process of personal maturation which helps in transit to adulthood. The image of God forms itself in the human subconsciousness in the first years of life and functions until mature adulthood. In the late period of adolescence the image of God has to reflect the maturity of the religious life of the adolescent. If the teenager is trying to obtain an adult’s faith, images of God have to advance and “grow” together with him / her. However, if the vision of God does not coincide with the process of maturity, development of consciousness and changing life experience, there is a risk of impeding the growth of faith or even losing it all together. In this instance, religious socialisation within the family becomes fundamental in order to transfer religious experience and practice while forming religious identity.This article analyses the types of adolescent religiousness on the basis of B. Duriez, J. R. Fontaine and D. Hutsebaut’s Post-Critical Belief Scale as well as Christian positive and negative images of God, which are researched on the basis of positive and negative Christian God’s images describes in “Demonical God’s Images” by K. Frielingsdorf (2003). Some positive (loving and caring, merciful, being with everybody and equally just to everybody) and negative (indifferent, punishing, revengeful) images of God have been selected in order to perform the research. The results of the research revealed that the target adolescents pertain to different types of religiousness while their imaginary Christian positive and negative images of God vary as well and are characterised by individual features. It is evident that acceptance or rejection of transcendental reality is valued evenly while perceiving religious propositions symbolically rather than literally. The same adolescents tend to characterise God with positive rather than negative features. The search for links between the type of religiousness of the participating adolescents and positive and negative Christian images of God revealed that both positive and negative Christian images of God are related to different types of religiousness. It proves therefore that imaginary images of God possessed by the participating adolescents and types of religiousness attributed to those adolescents are different.
