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עמוד:*84
84 * view, claiming that changing attachment styles might be relatively easy, much like adapting to new forms of technology ( see Mikulincer & Shaver, 2016, for a review ) . A handful of studies and meta - analyses provided supportive evidence for the prototype view, showing a moderate degree of stability in attachment orientations from childhood to adulthood ( e . g . , Fraley, 2002 ) . A more recent meta - analysis conducted by Pinquart et al . ( 2013 ) discovered low to moderate levels of stability of attachment orientations, which indicate that there is room for change based on current experiences with a relationship partner . Based on these findings, research has focused during the last decade in delineating the mechanisms through which attachment - insecure people can “earn” a sense of attachment security in close relationships and to repair their negative internal working models of self and others . For instance, perceiving gratitude from a romantic partner has been found to be associated with enhanced attachment security among attachment - anxious individuals during the positive interpersonal interaction and in a follow - up measure ( Park et al . , 2019 ) . Further research has shown that an available, validating and trustworthy romantic partner can alleviate momentary insecurities and even enhance attachment security in the long run ( Arriaga et al . , . ) 2018 Spirituality as Attachment Whereas attachment theory fundamentally deals with human relationships, throughout the years attachment theorists have noted that one's relationship with God can often be understood in terms of attachment theory ( e . g . , Granqvist & Kirkpatrick, 2013 ) . Granqvist and Kirkpatrick reviewed a rich body of literature showing that God is experienced by believers as ) 2013 ( accomplishing the core functions of an attachment figure . First, believers seek and maintain proximity to God in times of need by praying and asking for God’s protection and support . Second, they feel protected, comforted, and reassured by God when distressed ( safe - haven provision ) . Third, they rely on God for making decisions, taking challenges and risks, and opening up themselves to new affordances ( secure - base provision ) . People also tend to generalize the working models that characterize their interpersonal relationships with human figures onto their relationship with God or other spiritual forces ( what Granqvist & Kirkpatrick, 2013, called the correspondence hypothesis ) . That is, the same
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אדמוני, אריאל
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