This book sets out some of the latest scientific findings around the evolutionary development of religion and faith and then explores their theological implications. This unique combination of perspectives raises fascinating questions about the characteristics that are considered integral for a flourishing social and religious life and allows us to start to ask where in the evolutionary record they first show up in a distinctly human manner. The book builds a case for connecting theology and evolutionary anthropology using both historical and contemporary sources of knowledge to try and understand the origins of wisdom, humility, and grace in ‘deep time’. In the section on wisdom, the book examines the origins of complex decision-making in humans through the archaeological record, recent discoveries in evolutionary anthropology, and the philosophical richness of semiotics. The book then moves to an exploration of the origin of characteristics integral to the social life of small-scale communities, which then points in an indirect way to the disposition of humility. Finally, it investigates the theological dimensions of grace and considers how artefacts left behind in the material record by our human ancestors, and the perspective they reflect, might inform contemporary concepts of grace. This is a cutting-edge volume that refuses to commit the errors of either too easy a synthesis or too facile a separation between science and religion. As such, it will be of interest to scholars of religious studies and theology – especially those who interact with scientific fields – as well as academics working in anthropology of religion.

This volume addresses key questions about the puzzle of human origins by focusing on a topic that is largely unexplored thus far, namely, the evolution of human wisdom. How can we best understand the human capacity for wisdom, where did it come from, and how did it emerge? It explores lines of convergence and divergence between Christian theology and evolutionary anthropology in its search to identify different aspects of wisdom. Critical to this discussion are the philosophical difficulties that arise when two very different methodological approaches to the manner of humans becoming wise are brought together. The relative importance and significance of human language is another area of intense debate in defining the meaning of wisdom and its expression. How far and to what extent does a theologically informed wisdom discourse push evolutionary anthropology to formulate new questions and vice versa? This volume shows that there is no simple consonance between evolutionary anthropology and theology. Yet, each discipline has much to learn from the other; the authors are in agreement that even in the midst of an awareness of dissonance and some tension, there can still be mutual respect. The goal of this book is to begin to develop a trans-disciplinary approach to the evolution of human wisdom, where each discipline is challenged to ask questions in a new way. This volume tackles the relationship between theology and science in a fresh way by focusing on a specific theme—wisdom—that is equally generative for both theology and evolutionary anthropology.

This book explores the philosophical and theological significance of evolutionary anthropology and includes diverse approaches to the relationship between evolution, culture, and religion. Particular emphasis is placed on the work of Michael Tomasello, who contributes an opening chapter that tackles the role of religion in his natural history of human thinking and human morality. The first section of the book considers the philosophical foundations of evolutionary anthropology and shows that evolutionary anthropology is open to a multitude of philosophical analyses. The second part offers theological perspectives on the relationship between evolutionary and theological anthropology and between evolution and religion. The volume also reflects more broadly on the complex relationship between religion and science in the contexts of late-modern societies. It makes a significant contribution to the religion and science debate and offers performative evidence that an interdisciplinary discussion between theologians, philosophers, and natural scientists is feasible.

I conceive that the origin, the growth, the decline, and the fall of those speculations respecting the existence, the powers, and the dispositions of beings analogous to men, but more or less devoid of corporeal qualities, which may be broadly included under the head of theology, are phenomena the study of which legitimately falls within the province of the anthropologist. And it is purely as a question of anthropology (a department of biology to which, at various times, I have given a good deal of attention) that I propose to treat of the evolution of theology in the following pages. With theology as a code of dogmas which are to be believed, or at any rate repeated, under penalty of present or future punishment, or as a storehouse of anaesthetics for those who find the pains of life too hard to bear, I have nothing to do; and, so far as it may be possible, I shall avoid the expression of any opinion as to the objective truth or falsehood of the systems of theological speculation of which I may find occasion to speak. From my present point of view, theology is regarded as a natural product of the operations of the human mind, under the conditions of its existence, just as any other branch of science, or the arts of architecture, or music, or painting are such products. Like them, theology has a history.

In this thorough introduction to theological anthropology, Joshua Farris offers an evangelical perspective on the topic. Farris walks the reader through some of the most important issues in traditional approaches to anthropology, such as sexuality, posthumanism, and the image of God. He addresses fundamental questions like, Who am I? and Why do I exist? He also considers the creaturely and divine nature of humans, the body-soul relationship, and the beatific vision.

I conceive that the origin, the growth, the decline, and the fall of those speculations respecting the existence, the powers, and the dispositions of beings analogous to men, but more or less devoid of corporeal qualities, which may be broadly included under the head of theology, are phenomena the study of which legitimately falls within the province of the anthropologist. And it is purely as a question of anthropology (a department of biology to which, at various times, I have given a good deal of attention) that I propose to treat of the evolution of theology in the following pages.

This book takes a multi-dimensional and multi-disciplinary approach to religion, religiosity and theology from their earliest beginnings to the present day. It uniquely brings together the natural sciences and theology to explore how religious practice emerged and developed through the four sections into which the book is organized: Evolutionary biology; Philosophical linguistics, psychology and neuroscience; Theology and Anthropology. The volume features an international panel of contributors who develop an innovative picture of religion as a culturally-created social institution; religiosity as a more personal and subjective anthropological element of people expressed through religion; and theology as the study of god. To survive in changing times, living systems — a good characterization of religion, religiosity and theology — all must adaptively evolve. This is a vital study of a rapidly burgeoning field. As such, it will be of great interest to scholars in religious studies and theology as well as in the psychological, sociological, and anthropological study of religion.

Many of our questions about religion, says the internationally renowned anthropologist Pascal Boyer, were once mysteries, but they no longer are: we are beginning to know how to answer questions such as "Why do people have religion?" and "Why is religion the way it is?" Using findings from anthropology, cognitive science, linguistics, and evolutionary biology, Boyer shows how one of the most fascinating aspects of human consciousness is increasingly admissible to coherent, naturalistic explanation. And Man Creates God tells readers, for the first time, what religious feeling is really about, what it consists of, and how it originates. It is a beautifully written, very accessible book by an anthropologist who is highly respected on both sides of the Atlantic. As a scientific explanation for religious feeling, it is sure to arouse controversy.

Evolution of Theology: an Anthropological Study by Thomas Henry Huxley I conceive that the origin, the growth, the decline, and the fall of those speculations respecting the existence, the powers, and the dispositions of beings analogous to men, but more or less devoid of corporeal qualities, which may be broadly included under the head of theology, are phenomena the study of which legitimately falls within the province of the anthropologist. And it is purely as a question of anthropology (a department of biology to which, at various times, I have given a good deal of attention) that I propose to treat of the evolution of theology in the following pages. With theology as a code of dogmas which are to be believed, or at any rate repeated, under penalty of present or future punishment, or as a storehouse of anaesthetics for those who find the pains of life too hard to bear, I have nothing to do; and, so far as it may be possible, I shall avoid the expression of any opinion as to the objective truth or falsehood of the systems of theological speculation of which I may find occasion to speak. From my present point of view, theology is regarded as a natural product of the operations of the human mind, under the conditions of its existence, just as any other branch of science, or the arts of architecture, or music, or painting are such products. Like them, theology has a history. Like them also, it is to be met with in certain simple and rudimentary forms; and these can be connected by a multitude of gradations, which exist or have existed, among people of various ages and races, with the most highly developed theologies of past and present times. It is not my object to interfere, even in the slightest degree, with beliefs which anybody holds sacred; or to alter the conviction of any one who is of opinion that, in dealing with theology, we ought to be guided by considerations different from those which would be thought appropriate if the problem lay in the province of chemistry or of mineralogy. And if people of these ways of thinking choose to read beyond the present paragraph, the responsibility for meeting with anything they may dislike rests with them and not with me. We are delighted to publish this classic book as part of our extensive Classic Library collection. Many of the books in our collection have been out of print for decades, and therefore have not been accessible to the general public. The aim of our publishing program is to facilitate rapid access to this vast reservoir of literature, and our view is that this is a significant literary work, which deserves to be brought back into print after many decades. The contents of the vast majority of titles in the Classic Library have been scanned from the original works. To ensure a high quality product, each title has been meticulously hand curated by our staff. Our philosophy has been guided by a desire to provide the reader with a book that is as close as possible to ownership of the original work. We hope that you will enjoy this wonderful classic work, and that for you it becomes an enriching experience.

Many books aim to help beginners explore whether or not evolutionary science is compatible with Christian faith. This one probes more deeply to ask: What do we learn from modern evolutionary science about key issues that are of special theological concern? And what does Christian theology, especially in its Reformed expressions, say about those same key issues? Gijsbert van den Brink begins by describing the layers of meaning in the phrase “evolutionary theory” and exploring the question of how to interpret the Bible with regard to science. He then works through five key areas of potential conflict between evolutionary theory and Christian faith, spelling out scientific findings and analyzing Christian doctrinal concerns along the way. His conclusion: although some traditional doctrinal interpretations must be adjusted, evolutionary science is no obstacle to classical Christian faith.