Recent theoretical and empirical work by Lee Kirkpatrick and others has suggested that relationship with God can be fruitfully described as an attachment bond. However, this literature has been limited by the lack of a sound theoretical and psychometric scale that operationalizes the attachment to God construct. Toward that end, the paper presents data from three samples, two college and one community sample, describing the psychometric properties of the Attachment to God Inventory (AGI) as well as providing tests of the correspondence and compensation hypotheses. In general, the AGI subscales of Avoidance of Intimacy and Anxiety about Abandonment display good factor structure, internal consistency, and construct validity. Comparisons of the AGI with adulthood attachment measures appear to support, albeit weakly, a correspondence between working models of romantic others and God.

Although Daniel Batson's (1976) construct of “Religion as Quest” has been widely applauded as an important theoretical innovation in the assessment of religious motivation, there are lingering concerns regarding the validity of the Quest construct. This study follows up some past suggestions in the literature that Quest may be a multidimensional construct and that facets of Quest may have very different relationships with religious variables. To test these hypotheses we constructed a multidimensional measure of Quest and administered it to 183 college students along with measures of spiritual well-being, Christian orthodoxy, extrinsic and intrinsic religiosity, and Batson's 12-item Quest measure. Overall, the results suggest that Quest is indeed a multidimensional construct and that the dimensions of Quest need to be assessed separately to assess Quest's construct validity. Specifically, two broad trends were noted. First, some facets of Quest seem to capture the free-roaming existential Quest Batson has frequently described. However, other facets of Quest seem to be compatible with orthodox Christian beliefs, suggesting that possessing metaphysical convictions are compatible with Quest-like attributes.

This study was an attempt to determine if God might provide a secure base for theological exploration. It was predicted that those displaying secure attachment with God would be more willing to “explore” their theological “world.” Participants were 117 undergraduate students who completed measures of attachment to God, Quest religious motives, and Christian orthodoxy. Overall, the study supported the experimental predictions. Specifically, the participants in the study who saw God as a “Secure Base” were more engaged in theological exploration and were more tolerant of Christian faiths different from their own. These same subjects also reported more peace and less distress during their spiritual journey. Yet, despite their exploration, these participants fully embraced the core doctrines of Christianity. Overall, these results suggest that the attachment paradigm might significantly illuminate research involving religious maturity, apostasy, and religious intolerance.

Beck (2004) has recently argued that, although existential defensiveness may motivate some religious persons, existential engagement is compatible with religious belief. More specifically, Beck (2004) has argued that "defensive believers" tend to adopt theological configurations mainly aimed at producing existential solace and consolation. Consequently, one of Beck's (2004) contentions is that "defensive believers" would display in-group bias in order to preserve the integrity of their worldview. By contrast, "existential believers," due to their existential engagement, are predicted to display less in-group bias. This article presents two empirical studies aimed at testing these characterizations. First, in Study 1 a measure of existential defensiveness, the Defensive Theology Scale, was constructed and then compared with measures of Quest religious motivation and religious pluralism. Study 2, a laboratory study, borrowed a common experimental procedure from Terror Management Theory research. Specifically, defensive and existential participants were moved through a mortality salience manipulation with subsequent ratings of in-group and out-group targets. Overall, the results of Studies 1 and 2 supported Beck's (2004) characterizations. That is, religiously defensive participants scored lower on Quest motives and displayed the tendency to see in-group targets more favorably than out-group targets. Conversely, existential participants scored higher on Quest motives and tended to see in-group and out-group targets as equally attractive or capable.

The present study attempted to find empirical connections between the attachment, object-relations, and triangular love perspectives as they apply to relationship with God. Attachment to God and object-relations perspectives on God have already been extensively investigated in the literature. In this study, it was observed that the triangular love model (Sternberg, 1986) could also be applied to relationship with God. Using established instruments from each literature—attachment, object-relations, triangular love—it was observed that two factors best explained the correlations among these instruments. The first factor, “Communion,” describes the degree of intimacy, closeness, dependency, and trust in the God-relationship. The second factor, “Complaint,” describes the degree of disappointment and/or frustration involved in the God-relationship. Because these two factors—Communion and Complaint—are orthogonal, it is argued that the commingling of Communion and Complaint in the God-relationship is one feature that can imbue this relationship with an emotional dynamic similar to that observed in human love relationships.