12
10. He’s a cr’ator /
11. He’s a great man (3.5-%cry) but when it come to /
12. being like a man he doesn’t %laugh-“do it very well I’m thinking” /
13. ^ cuz I know he made me suffer a lot
14. ↑ And then they’ll use this long suffering >{this} suffering th: suffer long suffer he’s like<
15. He could be a better ↑ man /
16. So: the difference is Christ is pro’ly /
17. The difference is the same but / he’s a li’l more compassionate ^ <than his father> (1.5)
18. So he’s a good man bu:t he needs to show more compassio- ya know
19. He needs to do a li’l more so /
20. Now you're saying man, is he a man like you and me?
21. (1.0-%laugh) ↑ Yeah, I seen a vision of him /
22. ^ like I seen a little scene like the powers
23. he's like ah <he's a man> /
24. (2.0) so he's like (1.0) all grown tan man /
25. (2.0) and then he's: just like just like that so he's like
2 6. if you seen a guy that was tan like hair /
27. he's just like that
What is revealing is that he mapped the relationship of God the Father and God the Son onto his own
relationship with his father. These concepts have a special cognitive role in devotees because they become
highly relevant in their everyday lives and not only their conceptual system, but more profoundly, in their
system of beliefs.
21 During my interviews, after I’ve identified the main metaphor used to talk about God, I introduce other
metaphors in the discourse and try to see which catch on. What I’ve noticed is that the other metaphors
are not compatible with whatever is in the source domain depending on the interviewees’ real-life
experiences. Depending on the source target, it is difficult for them to see the correspondences.
22 Because Mama during our interview was quite good at citing and referencing the Bible, I asked her to talk
about the Song of Songs, and to explain the imagery of the lover and the beloved. When I asked Mama if
she could see God as being a lover, or even as a husband, she accused me of blasphemy, because of an
incompatibility of domains.