By Bernard J. Verkamp
The Evolution of faith: A re-assessment makes an attempt to teach that whereas faith has developed like every different cultural entity, the method isn't so simple as previous "evolutionists" of faith have made it out to be.
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Extra resources for Evolution of Religion
And the fully modern hominids Homo sapiens sapiens (c. , without any clear picture of the end product), but might still have involved a nascent "aesthetic appreciation" of form and color for their own sake, or even a latent sense of magico-religious values. ), however, is hard to come by, and difficult to interpret. One bit of evidence of a "concern [by Homo erectus] with realities transcending mere biological needs" found at Olduvai Gorge (occupied c. ), Terra Amata (c. ), Becov (c. "18 Because ochre had "no apparent practical or technological use until the development of iron metallurgy" (c.
Maringer, Gods, 141, 13842, 27677; Dickson, Dawn of Belief, 12829. 39. de Vries, Perspectives, 190; Evans-Pritchard, Theories, 28. 40. Dickson, Dawn of Belief, 126, 12728; Maringer, Gods, 5362; Eliade, History, I: 17. 41. Dickson, Dawn of Belief, 129. 42. Maringer, Gods, 115, 151. 43. , 116, 278. 44. , 117, 12728, 15152, 278. 45. Evans-Pritchard, Theories, 28; John B. Noss, Man's Religions (London: Macmillan, 1969), 12. 46. See Gerardus van der Leeuw, Religion in Essence and Manifestation (New York and Evanston: Harper and Row, 1963), II: 545; de Vries, Perspectives, 19596; E.
And throughout this book, but especially in chapters two and six, some attention is paid to theological questions about the relation of body and soul, divine concursus, supernatural selectivity, and so forth. The author would hope that all readers will give Page xiv serious consideration to these theological points. Those who do not find them convincing, however, might still benefit from a reading of the rest of the book. For although the author does not consider empirical observation the sole source of knowledge, he does highly respect the scientific method, and sees in theology no excuse for neglect or manipulation of the facts.