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Challenges for Christian Psychology

gion , in fact, both imaginary and religion have 2008; Durand, 2005). This image of God can be
helped persons explore their inner world and seen as one’s internal source of support in chal-
find support and meaning in life (Fowler, 1981; lenging moments (Dezutter et al., 2010; Gall,
Assagioli, 1994; Côté, 2003; Lefebvre, 2005). For 2000); or it can be considered a cause for more
instance, Lavoie (1999) has demonstrated that distress in terms of an angry God image (Exline
the use of mental imagery by exploring clients’ et al., 2000). Knowing this may guide further
metaphors, images and symbols facilitated psy- interventions along these lines (Griffith, 2007).
cho-spiritual integration in counselling. Fur- Before we expand further on these ideas, we
thermore, researchers revealed that the imagi- will define the main terms of this study.
nary allows the person to present his/her story
from the point at which she/he is, with respect Imaginary/ Imagination
to a cultural, social and religious background The terms “imaginary” and “imagination” do
(Rossi, 1985). not have the same meaning in French and in
The aim of this study is to deepen our under- English. The “imaginary” ( “imaginaire” treated
standing of the possible connections between as a noun in French) is often employed to ex-
the imaginary and God image, using a more press the inner creative force which produces
global anthropological perspective. Three main images and is the fruit of mental activity; it has
reasons justify the interest in Durand’s theory two overlapping meanings: firstly it gives rise to
of the imaginary: firstly, as previously mentio- the products of the imagination, fields of ima-
ned, it is an anthropological theory that has ges and symbol that are created by the individu-
particular interest in symbolic language (i.e. al and collective fantasy; secondly, it is conside-
God image), myths and cultural and religious red as the dynamic human faculty of organizing
references, pertaining to the study of religious the complex system of images and meaning
belief and God image (Griffith, 2010). These attached to the images (Braga, 2007; Wunen-
elements resonate with our selected measure of burger, 2003). Furthermore, for Braga (2007),
God image in its cognitive and affective aspects the imaginary is the energetic human ability to
(Schaap-Jonker, 2008). The depth and breadth form and transform images and is profoundly
of knowledge that supports the original theory influenced by cultural, religious/spiritual, social
of the author, who is recognized worldwide, is settings; it refers to a repertory of images that
to be found in well-documented works (Cham- defines what, for a given individual, is possible
ber, 2001; Loureiro, 2008). Secondly, an empi- to imagine (Chamber, 2001).
rical instrument is available which assesses the Imagination, according to Sutton-Smith (1988)
imaginary profile of the individual (AT.9 test, helps make knowledge applicable to solving
Archetypal test with nine elements, developed problems and is fundamental to integrating
by Y. Durand, 2005). This measurement gives experience and the learning process. Simply
added support to the scientific validity to this stated, images are products of imagination that
theory (Loureiro, 2008). Moreover, Durand’s are governed by the imaginary to make the ab-
theory has been shown to be relevant to Eastern stract visualized socially, culturally and spiri-
culture, particularly in the Chinese context tually (Egan, 1992). For instance, the concept of
(Sun, 2004; 2013). Thirdly, the imaginary ca- love is symbolized by the image of the heart; a
tegories, supported by the empirical test, AT.9, snake is a symbol of healing in medicine (Egan,
may be useful in the context of clinical inter- 1992; Norman, 2000). In this research, we use
vention in counselling and spirituality because the term “imaginary”, defined as the innate hu-
of the possible relations that can be made with man capacity to form images that are influen-
cultural, symbolic, and religious belief systems ced by inner world, culture, religion and social
(Rizzuto, 1979; Laprée, 2004). For instance, settings. The fields of images are organized in
through the person’s drawing and storytelling, different structures, as elaborated in Durand’s
we can measure the structure of his/her imagi- theory of the anthropological structures of the
nary, and then examine it in relation to his/her imaginary (1999).
image of God (Rizzutto, 1979; Schaap-Jonker,

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