Preschool-aged children are exposed to fantasy stories with the expectation that they will learn messages in those stories that are applied to real-world situations. We examined children's transfer from fantastical and real stories. Over the course of 2 studies, 3½-to 5½-year-old children were less likely to transfer problem solutions from stories about fantasy characters than stories about real people. A combined analysis of the participants in the 2 studies revealed that the factors predicting transfer differed for the fantasy and real stories. These findings are discussed within the context of their implications for preschoolers' developing boundaries between fantasy and real worlds.

Television has become a nearly ubiquitous feature in children's cultural landscape. A review of the research into young children's learning from television indicates that the likelihood that children will learn from screen media is influenced by their developing social relationships with on-screen characters, as much as by their developing perception of the screen and their symbolic understanding and comprehension of information presented on screen. Considering the circumstances in which children under 6 years learn from screen media can inform teachers, parents, and researchers about the important nature of social interaction in early learning and development. The findings reviewed in this article suggest the social nature of learning, even learning from screen media.

Church affiliation has been associated with many developmental benefits for children and adolescents, including higher levels of prosocial behavior; however, research has only minimally explored the mechanisms mediating these relationships. The current study examines the extent to which social support at church (i.e., church support) predicts children's prosocial behavior independent of family religious practices and, subsequently, the extent to which the relationships between family religious practices, church support, and prosocial behavior are mediated by spirituality. Self-report survey data were collected from 279 church-going children between the ages of 6 and 13. Results of a structural equation model (SEM) analysis found that church support independently predicted spirituality and prosocial behavior after controlling for family religious practices. Spirituality partially mediated the relationship between church support and prosocial behavior. On average, boys reported significantly lower levels of church support, which in turn predicted lower levels of prosocial behavior both directly and indirectly via spirituality. Implications for parents and church leadership are discussed.

In developmental research, religiousness is typically measured with omnibus affiliation or attendance variables that underspecify how the religious cultural contexts and experiences that affiliation represents influence developmental outcomes. This study explores associations between five aspects of a religious cultural context (family religiosity, religious schooling, church-based relationships with peers and adults, and view of God) in 844 seven- to 12-year-old Christian children to examine how they differentially predict self-esteem. Results of a structural equation model (SEM) analysis indicated that God image and peer church relationships directly predicted self-esteem, whereas God image mediated the influence of adult church relationships and family religious practices on self-esteem. A multiple group SEM analysis met the criterion for weak, but not strong, evidence that self-esteem is more related to younger children's adult church relationships but older children's peer church relationships. God image tended to be more related to younger children's family religious practices but older children's adult church relationships. Implications for developmental researchers and practitioners are discussed. Statement of contribution What is already known on this subject? Religious affiliation is an omnibus variable representing multiple contexts of development. Self-esteem is an important outcome variable with different influences across development. Religious affiliation is associated with increased self-esteem. What does this study add? Children's experience in the contexts of religious affiliation influences development differently. It is not just affiliation, but specific religious contexts that influence children's self-esteem. The role of religious contexts in shaping children's self-esteem shifts across development.

Given the importance of considering context in development, the goal of the present study was to develop and provide initial validity evidence for the Kids’ Church Survey (KCS), a new measure of children's church‐based social support. Data were collected from 1253 children ages 6–14 attending mainline Protestant, evangelical Protestant, and Catholic churches. Parallel and exploratory factor analyses supported a three‐factor solution: received (emotional) church support, perceived church support from peers, and perceived church support from adults. Confirmatory models conducted with independent samples provided an excellent fit for the data. All three scales evidenced acceptable internal (.78–.92) and test–retest (.88–.95) reliability. Measurement invariance was demonstrated across genders and age groups, with the exception of the perceived peer support scale, which was not invariant across ages. The KCS was sensitive to between‐church differences in children's programs and incrementally predicted self‐esteem, prosocial behavior, and spirituality. Applications for researchers, mental health practitioners, and clergy are discussed.

No abstract

No abstract

Those interested in the intersection of science and Christianity, rightfully pay attention to specific issues in the landscape of science and religion. Despite progress made in science-religion scholarship, asking and answering thorny questions and unearthing new ones, it sometimes appears that these advances make little progress shifting the narrative in individuals or culture. In this article, I argue that for progress in difficult conversations, such as those between science and Christianity, we must acknowledge and account for the psychology of the individuals engaging in these conversations. This article discusses how normal psychological processes involved in reasoning may influence engagement with science-religion material. I conclude by offering several suggestions to increase the fruitfulness of these conversations.