As God representations are multi-facetted psychological processes regarding the personal meaning of God/the divine to the individual, this study examines how multiple aspects of God representations are configured within individuals belonging to a sample of psychiatric patients or a nonpatient sample, and how these configurations are associated with mental health. By means of cluster analyses, three types of God representations were found: a Positive-Authoritative one, a Passive-Unemotional one, and, only among psychiatric patients, a Negative-Authoritarian one. Types of God representations were significantly related to affective state, as well as religious saliency and religious background. Patients with the negative type of God representation were more distressed and depressed, and Orthodox-Reformed patients reported significantly more negative types of God representations. This study demonstrates the value of a person-oriented approach, by showing that scale scores became especially meaningful in the context of the types, which enables more nuanced distinctions regarding subgroups. God representations as multidimensional processes God representations are mental representations of the individuals' perceived relationship to God or the divine. They reflect both subjective experiences of God/the divine (e.g., experiences that are characterized by trust, thankfulness, fear or disappointment) and religious beliefs concerning God/ the divine (e.g., God as the ground of being, a judge, a helping ultimate power) in a highly personal way. Psychological factors (such as attachment style and personality) and religio-cultural factors affect the content and structure of God representations. As core aspects of religiousness, God representations-both traditional, personal, and theistic ones, and impersonal, abstract ones-give a unique insight into the meaning of religious life and religious behavior (

There is substantial evidence to support the claim that religion can protect against suicide ideation, suicide attempts, and completed suicide. There is also evidence that religion does not always protect against suicidality. More insight is needed into the relationship between suicidal parameters and dimensions of religion. A total of 155 in- and outpatients with major depression from a Christian Mental Health Care institution were included. The following religious factors were assessed: religious service attendance, frequency of prayer, religious salience, type of God representation, and moral objections to suicide (MOS). Multiple regression analyses were computed. MOS have a unique and prominent (negative) association with suicide ideation and the lifetime history of suicide attempts, even after controlling for demographic features and severity of depression. The type of God representation is an independent statistical predictor of the severity of suicide ideation. A positive-supportive God representation is negatively correlated with suicide ideation. A passive-distressing God representation has a positive correlation with suicide ideation. High MOS and a positive-supportive God representation in Christian patients with depression are negatively correlated with suicide ideation. Both are likely to be important markers for assessment and further development of therapeutic strategies.

This exploratory study shows that God representation types are associated with levels of personality organization. Among two Dutch samples of psychiatric patients (n = 136) and nonpatients (n = 161), we found associations between the psychotic, borderline, and neurotic personality organizations, and passive-unemotional, negative-authoritarian, and positive-authoritative God representation types, respectively. Both patients and nonpatients reported positive God representations, but only nonpatients and higher-level functioning patients reported an integrated God-object relation. For persons with personality pathology, the relationship with God can be a struggle and might have a defensive and/or compensating function. In addition to personality organization, Christian religious orthodox culture is a statistical predictor of God representations, but not of anger toward God. We offer suggestions for how psychotherapeutic work with God representations might differ for patients with different levels of personality organization.

Dimensions of religion contribute in different ways to the in general protective effect of religiosity and spirituality (R/S) against suicidality. Few studies have included a substantial number of dimensions, and even fewer a follow-up, to clarify the stability and contribution of R/S over the course of psychopathology. In this follow-up study among 155 religiously affiliated in- and outpatients with major depression, religious service attendance, frequency of prayer, type of God representation, moral objections to suicide, and social support were re-assessed in 59 subjects. Diverse statistical analyses show a partial change in R/S parameters. Supportive R/S is persistently associated with lower suicidality. R/S at T0 or change in R/S is not associated with additional changes in suicidality over time. The results suggest that the most important change in suicidality can be understood as an effect of a decline in depressive symptomatology, not of changes in R/S. Despite the limited follow-up and sample size, these results emphasize the importance of longitudinal and dynamic evaluation of especially affective and supportive aspects of R/S in suicidal persons.