EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: ORIGINS AND BUILDING BLOCKS

The large, ancient ape population of the Miocene reached across Eurasia and down into Africa. From this genetically diverse group, the chimpanzees, bonobos, gorillas, and humans evolved from populations of successively reduced size. Using the findings of genomics, population genetics, cognitive science, neuroscience, and archaeology, the authors construct a theoretical framework of evolutionary innovations without which religious capacity could not have emerged as it did. They begin with primate sociality and strength from a basic ape model, and then explore how the human line came to be the most adaptive and flexible of all, while coming from populations with reduced genetic variability. Their analysis then delves into the importance of neurological plasticity and a lengthening developmental trajectory, and points to their following article and the last building block: the expansion of the parietal areas, which allowed visuospatial reckoning, and imagined spaces and beings essential to human theologies. Approximate times for the major cognitive building blocks of religious capacity are given.     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: COGNITIVE TIME SEQUENCE

Intrigued by the possible paths that the evolution of religious capacity may have taken, the authors identify a series of six major building blocks that form a foundation for religious capacity in genus Homo. Homo neanderthalensis and Homo sapiens idaltu are examined for early signs of religious capacity. Then, after an exploration of human plasticity and why it is so important, the analysis leads to a final building block that characterizes only Homo sapiens sapiens, beginning 200,000–400,000 years ago, when all the other cognitive and neurological underpinnings gradually came together. Because the timing of cognitive evolution has become an issue, the authors identify the time periods for these building blocks based on findings from modern cognitive science, neuroscience, genomic science, the new cognitive archaeology, and traditional stones‐and‐bones archaeology. The result is a logical, and even a likely story 55–65 million years long, which leads to the evolution of religious capacity in modern human beings.     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: TRAIT COMPLEXITY IN ACTION THROUGH COMPASSION

In this third and last article on the evolution of religious capacity, the authors focus on compassion, one of religious expression's common companions. They explore the various meanings of compassion, using Biblical and early related documents, and derive general cognitive components before an evolutionary analysis of compassion using their model. Then, in taking on neural reuse theory, they adapt a model from linguistics theory to understand how neural reuse could have operated to fix religious capacity in the human genome. They present a teaching tool on “Religious Capacity in Action,” and develop an example of compassionate decision making in very early Homo sapiens in North Africa. They round out their analysis of compassion by exploring theory in neuroscience on a standard decision‐making model, and investigate what goes on in the human brain when a values‐based decision is made.     

Sexual Prejudice Among Heterosexual College Men as a Predictor of Condom Attitudes

Heterosexual male college students (N?=?100) (average age?=?19.7; 43% European American; 39% Christian) from the southwestern U.S. completed surveys in order to test a model predicting condom attitudes from religiosity, gender role attitudes, sexual prejudice, and the belief that “AIDS is a gay disease.” In the final model, those who reported more religiosity, more traditional gender role attitudes, and greater anxiety about interacting with gay men also reported feeling their core values and beliefs were threatened by gay men. In turn, men who felt strongly threatened in this way more strongly endorsed the belief that “AIDS is a gay disease,” and stronger endorsement of this belief was associated with more negative attitudes about condoms and condom use.     

Easter and the Mystery of Creation

Abstract

The reflective reading of the Scriptures has always been the foundation of daily prayer, offering a way for private prayer to flow from and intensify our response to the liturgy. The proclamation of the word is enhanced for each member of the assembly by prayerful preparation and grounding in Scripture. Many parishes and congregations have tried various ways to encourage regular Bible study only to encounter meager participation, not because of a lack of enthusiasm but because proposed schedules and methods are not compatible with busy lives. One parish religious-education facilitator in conversation with Liturgy offers the following model for a Bible study program that has the advantages of simplicity, flexibility and direct ties to Sunday's liturgy.     

A Model of Sexually and Physically Victimized Women’s Process of Attaining Effective Formal Help over Time: The Role of Social Location, Context, and Intervention

As empirical evidence has demonstrated the pervasiveness of sexual assault and intimate partner violence in the lives of women, and the links to poor mental health outcomes, attention has turned to examining how women seek and access formal help. We present a conceptual model that addresses prior limitations and makes three key contributions: It foregrounds the influence of social location and multiple contextual factors; emphasizes the importance of the attainment of effective formal help that meets women's needs and leads to positive mental health outcomes; and highlights the role of interventions in facilitating help attainment. We conclude with research and practice implications.     

When do children trust the expert? Benevolence information influences children's trust more than expertise

How do children use informant niceness, meanness, and expertise when choosing between informant claims and crediting informants with knowledge? In Experiment 1, preschoolers met two experts providing conflicting claims for which only one had relevant expertise. Five‐year‐olds endorsed the relevant expert's claim and credited him with knowledge more often than 3‐year‐olds. In Experiment 2, niceness/meanness information was added. Although children most strongly preferred the nice relevant expert, the children often chose the nice irrelevant expert when the relevant one was mean. In Experiment 3, a mean expert was paired with a nice non‐expert. Although this nice informant had no expertise, preschoolers continued to endorse his claims and credit him with knowledge. Also noteworthy, children in all three experiments seemed to struggle more to choose the relevant expert's claim than to credit him with knowledge. Together, these experiments demonstrate that niceness/meanness information can powerfully influence how children evaluate informants.