![]() The most interesting findings, obtained from the analysis of these themes, are related to child-God communication, defined by a child as the “magic action process”, an interaction activated by the child when asking for God’s help. Six common themes have been identified through the systematic analysis of the interviews and can be considered as shared features in the various personal relationships. The results are personal insights of this relationship, here conceived as determined by the encounter of inner and external forces and dynamics. ![]() The purpose of this research is to combine these two areas in order to understand more comprehensively the relationship between the child and God. Most of the studies examine the religious developmental process either from a psychological, or from a religious point of view. The research in children’s mental health and religion is a developing field. ![]() Such a circumstance may stem from its very adherence to the credence-giving measures espoused and employed by the positivist paradigm under which the research seems to have taken place. Yet we have also rejected the claim that children and adults do not differ at all.” While this view is supported by a great deal of empirical evidence and appears to be a plausible point of departure for her subsequent positing of possible explanatory theories, it shows that despite a great deal of research not much has been learned. To put it in her words, “Summarizing the literature reviewed in this section should cause us to reject the hypothesis that children and adults differ qualitatively both in terms of fantastical thinking and in terms of thinking about fantasy. Woolley’s article titled, Thinking about Fantasy: Are Children Fundamentally Different Thinkers and Believers from Adults, it is stated that there are areas of both convergence and divergence in the way adults and children think about things that are real and those that are in the realm of fantasy.
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