Recovering Evangelicals

Literary scholars such as JRR Tolkien and CS Lewis see Christianity as not only the fulfillment of ancient Hebrew prophecies, but also the deep-seated yearnings of the human heart, expressed through a multitude of myths and religions. images from OpenClipart-Vectors and InspiredImages [Pixabay] Our previous episodes looked at hominids a few hundred thousand years ago acquiring cognitive abilities which equipped them to think abstractly, symbolically, and religiously (episodes #75, #76, #77, and #78 ), which they [we] used to create a long list of religions. And then over the past few weeks, we’ve looked at the evolution of two particular world religions: Judaism (episode #80) and Christianity (episodes #81, #82, and #83). That sequence of episodes might have misled some listeners to conclude (or think that we ourselves have concluded) that Judaism and Christianity are no different from the many other religions that humans have concocted from large collections of myths. However, some modern literary scholars have concluded that Christianity is separate from all those other myths: in fact, that it alone is the “True Myth” which not only fulfills ancient Hebrew prophecies, but also the inner yearnings of humans going back tens of millennia, expressed through mythic tales that go back to the dawn of recorded history. Those scholars include JRR Tolkien and CS Lewis … as well as today’s guest: Dr. Louis Markos. We talked to Dr. Markos about what myths are, and how we modern humans in the 21st century are no less prolific in myth-making than our ancient ancestors, and that all those myths draw on common themes expressed through archetypal characters. We also looked at the possibility that our evolving ancient brains contained key ideas/impulses which we’ve been processing over millennia into mythic tales, which in turn pointed us and drew us toward the Divine in a driven-search for truth … somewhat like migrating birds and butterflies being born with an innate navigational sense and a comparable subconscious drive to fly thousands of miles to a particular destination every year. And we explored some intriguing questions, like: are those key ideas/impulses which were implanted into our heads part of what it means to be “made in the image of God”? is music — another deep-suited impulse in humans which moves us intellectually, emotionally, and spiritually — an abbreviated form of myth? is all of this yet another form of Divine inspiration? do science and reason together form the only pathway to truth, or can we also get there through imagination, intuition, belief, and faith? As always, tell us what you think … To find more about Dr. Louis Markos, go to his faculty webpage, his Amazon author page, or his Youtube channel. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, … Subscribe … and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

Paul and John seem to paint a different portrait of Jesus than those who walked and talked with him (last week’s topic). Last week, we looked at the first half of that paradoxical Christian expression: Jesus was “fully human and yet fully divine.” We learned that the people who walked and talked with him found him to be a fully human, Jewish Messiah who would redeem Israel. But the Apostle Paul and the author(s) of the Gospel of John paint a very different portrait. John refers to Jesus as “the Logos” (a universal, impersonal, cosmic force of reason) and as a universal Savior of all mankind (the Lamb of God that takes away the sins of the world). Likewise, Paul also refers to him as something much more than human. We asked a New Testament scholar  — Dr. Christopher Zoccali — to help us reconcile these two different perspectives. We picked away at some unsettling questions: why do Luke (in his writing of the Book of Acts) and Paul seem to tell different versions of Paul’s history, particularly his road to Damascus experience? Did Luke not get it right? exactly what/who did Paul encounter on that road to Damascus? did Paul ever meet Jesus … either in the flesh, or as some kind of cosmic, divine being? did Paul’s teachings of a cosmic, divine Jesus influence the writing of the Gospels? why did Paul never write about the life of Jesus: his birth, parents, specific teachings (like the Beatitudes, or his parables), miracles, followers, or conflicts with the Jewish authorities (since Paul was part of that establishment)? Instead, Paul seems to only ever talk about Jesus’s death, as if Jesus’s life story is unimportant. if Paul was sent to the Gentiles, why did he always go to the synagogues (where Jews meet) to tell them about Jesus being the Messiah (a very Jewish message), rather than to the city squares (where the Gentiles could hear a more universal message)? when he spoke to the Greek philosophers in Athens — the perfect audience to hear about Jesus being “the Logos” or a cosmic, divine being — why did Paul simply talk about Jesus being “a man” who would judge the world? We ended with a thought-provoking scenario of Paul essentially acting like a time-traveller, in the sense that: he moved forward in time in the normal fashion for several decades, saturating the entire region with an image of Jesus being a cosmic, divine being; that image began to re-contextualize the memories of his listeners who walked with and talked with Jesus twenty or thirty years before Paul started sharing this new perspective; after those twenty or thirty years of Pauline influence on how the people who walked and talked with Jesus would remember Jesus, the writers of the Gospels interview those people about what had happened fifty years or more prior: those writers record their stories, now remembered and re-contextualized through a “post-Pauline lens”; that recorded story moves forward in time in the usual fashion right up to the present (you and me): we read those stories, which transport us backward in time almost two thousand years, but do they take us to … … a version of events which are remembered precisely accurately? … or a version of events which have been … re-shaped? Is this the kind of paradox that always comes up in movies that involve time-travel: someone goes backward through time to influence earlier events, so that now the outcome of the story is changed (sometimes radically!?). As always, tell us what you think … To find more about Dr. Christopher Zoccali, go to his personal web-page or to his faculty web-page. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

The people who actually walked and talked with Jesus in the first century clearly saw him primarily as a Jewish Messiah. One particular Christian tenet that has been the hardest to wrap my brain around is the idea that Jesus was “fully human, and yet fully divine”. This week, we look at what the people who walked and talked with him thought, and whether that thinking changed over the course of his time on earth. So we grouped them into five different categories: (1) before he was born: Mary and Joseph (his parents), Zechariah (temple priest), and the wise men from the east talked about this baby being the king of the Jews, being given the throne of David to reign over Jacob’s descendants forever, and restoring the covenant with Abraham. Note the very heavy emphasis on him coming to Jews and doing what a Jewish Messiah would do, rather than a cosmic, universal Savior sent to take away the sins of the world. (2) at his birth: the shepherds were told he was the Messiah … Simeon, who had been waiting for “the consolation of Israel”, saw this baby as the Lord’s Messiah … and the prophetess Anna said the baby would bring the redemption of Jerusalem. Again, I’m hearing “Jewish Messiah”. (3) Jesus himself said he came only to the lost sheep of Israel. How does this fit with him being a cosmic, universal Savior sent to take away the sins of the world? Or did he also see himself as the Jewish Messiah? (note: our guest this week will shed some light on this “false dichotomy”) (4) during his public ministry: John the Baptist, Andrew, Philip, the Samaritan woman, Peter, the people at “the triumphal entry”, one of the two thieves on the cross, the Roman soldiers, and even unclean spirits … they all specifically referred to him as the Jewish Messiah (aka: king of the Jews … the Chosen One … the Christ). (5) after the Crucifixion: at the Ascension, his followers asked “is this when you restore the kingdom to Israel?”, something that a Jewish Messiah was expected to do. Their sermons almost always took place in the synagogue (where Jews meet) rather than the city square (where everyone would hear) and regularly used very Messianic language. The writer of Acts sometimes specifically summarizes their speeches by simply saying they “showed how he was the Messiah”. Clearly, the message that everyone was getting and giving was: Jesus is the Jewish Messiah. I had thought that the Jewish Messiah was only ever going to be a human. But this Jesus as the Jewish Messiah sounds quite different from the cosmic divine being (the Logos) that we find in the first chapter of the Gospel of John (we learned last week that this was written over half a century after Paul saturated the region with his own cosmic divine view of Jesus), or in the rest of the New Testament (written mostly by Paul). So, what do I do with that? To answer that question, we talked to Dr. Richard Middleton, a theologian with expertise in Old Testament theology and Christian worldview. He showed me a whole different perspective on what it meant to be a Jewish Messiah … on this idea of a “cosmic, divine Jesus” … and on the idea that Jesus was “fully human, and yet fully divine”. As always, tell us what you think … To find more about Dr. Richard Middleton, see his blog-site, faculty page, profile at Biologos, and his Amazon book page. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

Did decades of apostolic teaching of a cosmic divine universal Savior influence the eyewitness accounts — recorded in the Gospels many decades later — of a very human Jewish Messiah? Over the next few weeks, we’ll be looking at how the first century Christian church evolved its understanding of Jesus. To do that, we’re going to rely heavily on what they said and did about Jesus. But our only source of that kind of information comes from the Gospel accounts and the Book of Acts. So before we start that part of the conversation, we’ll want to look at how that eyewitness testimony itself evolved over the course of many decades. We’re going to hear from a New Testament scholar — Dr. David Carr — about how the first Gospel account of Jesus was written a couple decades after Paul had been writing and preaching about Jesus being a cosmic divine Savior (and that the story that Mark wrote about was yet another decade or two in the distant past before Paul even began teaching this new narrative). And that the next two Gospel accounts (Matthew and Luke) were recorded after yet another decade or two of more apostolic teaching and further theological development of this new view of Christ. And then finally John’s Gospel — the one who easily portrays the most cosmic, divine portrait of Jesus — was written after yet another decade or two of that apostolic teaching. A lot can change over the course of even just one decade, especially when the whole cultural zeitgeist around you is changing. Think how your memories and impression of any politician, or rock star, or favorite actor from ten years ago has changed. Now try to remember someone from forty or fifty years ago. So imagine yourself as one of those people who had walked and talked with this person who was very much human, but now for the past forty or fifty years everyone was saying was very much a cosmic divine being. Wouldn’t that shape your recollection and interpretation of events when some interviewer/writer comes through town and asks you to tell your favorite Jesus-story? There are hints of that re-shaping in the Gospel stories themselves. That internal thoughts (which are very subjective) were not quite lining up with external actions (which are very concrete and objective): if those people really thought that Jesus was “the Lamb of God who takes away the sin of the world” as John’s Gospel announces at the start of Jesus’s public ministry, then why were those two guys on the road to Emmaus so scandalized, saying they “had hoped that he was the one to redeem Israel”? if Mary, one of his closest female disciples, knew Jesus would die and then be resurrected, why was she on her way to the tomb with spices two days later to prepare his body for burial? And then so distraught when the dead body wasn’t there anymore, as she would otherwise have expected? if his closest disciples knew this was all part of the plan, why were they cowering in fear behind locked doors, and then returning to their earlier careers as fishermen? if the apostles all knew all along that the Gospel message was meant for the whole world — Jew and Gentile alike — why were they always going to the synagogue (where the audience would be decidedly Jewish) to “teach that Jesus was the Messiah” (just look critically at their sermons in the Book of Acts), rather than preaching in the the city square where anyone and everyone would hear their universal message? and why were they disputing so long over circumcision, dietary laws, and opening their doors to Gentiles (this is a recurring theme in the Book of Acts)? These and other details in the stories tell me that they didn’t “always know” that Jesus was the cosmic being that, decades later, they professed to follow. None of my questions and statements here are intended to disparage the Gospel message, but rather to bring the Gospel texts themselves into tighter focus: if they are the foundation on which one builds an understanding of who Jesus is, then wouldn’t it be good to fully understand that foundation? To know its limits? Its strengths … and weaknesses? This week, we’re going to come to grips with what the Gospels are — a collection of stories and interpretations that were shaped and revised over the course of decades — before we use those texts to unpack the bigger question of “who is this Jesus of Nazareth?” over the next few weeks. Stay tuned … As always, tell us what you think … To find more about Dr. David Carr, see his faculty pages at Roberts Wesleyan College and at Northeastern Seminary. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

Was this religion dropped onto a unified nation that had just marched out of Egypt, or did both the nation and its religion evolve over the course of millennia? We’ve been looking at hominids over the past couple hundred thousand years, paying particular attention to the evolution of cognitive abilities which contributed to the emergence of a religious streak: external agency detection, assigning intention and purpose (“promiscuous teleology”), and religious thinking (perception of the future; belief in an afterlife; creating statues/idols; music).  They migrated out of Africa and established religions every where they went around the globe: we have remnants of these at Stonehenge, the Aztec/Mayan ruins, temples in South Asia, markings on cave walls as far east as Australia and as far west as North America. But their first steps out of Africa took them into the region we now call Egypt, Israel, Syria, Turkey, Iraq and Iran. This is where we find the earliest human writings (Sumerian and Akkadian clay tablets) and the oldest temple structures (Gobekli Tepe; pyramids of Egypt), complete with religious stories and myths. From these and other artifacts, we can piece together the world’s earliest religions: Babylonian, Egyptian, Zoroastrian … and Judaism. Today, we’ll talk to Dr. Aren Maeir, a world-leading archaeologist who works in the sands of modern day Palestine, about the emergence and evolution of Judaism and the people who created that religion. Or did you think that Yahweh dropped the religion of Judaism on some of those early people at the foot of Mount Sinai? The archaeological evidence tells us that Israel did not emerge from Egypt as a unified nation. It did not conquer Canaan through the major battles described in the Old Testament. It did not worship one God … Yahweh … exclusively. Instead, that early nation of Israel comprised a mixture of people groups  — including some who may have come from Egypt, migrated into Canaan peacefully and settled in together, and worshiped a variety of Canaanite gods  — until they became a nation with a monarchy and one national religion. This version of Israelite history is supported by extensive archaeological research (layers in the soil; pottery; weapons; tools; texts). The alternate version that we find in the Old Testament — the traditional story of a monotheistic Israel marching as a nation out of Egypt — is supported almost solely by … … the Old Testament itself. We already heard from Dr. Peter Enns (episode #57), an Old Testament theologian, about how those documents were written by the Israelites themselves, and were later massively edited by them, many centuries after their story introduces them as new-comers to the Promised Land. This massive reformulation of their texts, their religious practices, and their religious thinking occurred when they were in captivity in Babylon and trying to re-discover who they were, where they came from, and why Yahweh seemed to have abandoned them.  This does not mean that the Old Testament is merely a human fabrication, nor that Judaism is a false religion. Nor that neither were Divinely-inspired (we will have to do an episode on what that concept means … and doesn’t mean). Again, that conclusion would be yet another example of what philosophers call “the Genetic Fallacy”. But it does mean that we need to be more careful and more fully informed about this religion when we contemplate what it means to/for us today. Especially when we also contemplate the major world religion which emerged out of it … Christianity. More on that later. As always, tell us what you think … To find more about Dr. Aren Maeir, see his web-page and project overview. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

Many Christians will say: “I’m OK with evolution, in general …. as long as you leave humans out of it”. It’s only been four weeks since we summarized our discussions in this podcast series that began four months ago (episode #74). But during the four weeks since then, we’ve crossed that line: we’ve added humans to the list of evolved beings. For many people, this will raise all sorts of very unsettling questions. For them, it’s a game-changer. A step too far. For them, humans were “created in God’s image”, so they can’t possibly have evolved from ancestors shared by the chimpanzees, gorillas, and orangutans of today… as well as the Neanderthals, Denisovans, H. floresiensis (aka “Hobbit Man”), and many other Homo species of the past. So we need to carefully pull together the various threads from the last four weeks. We’ve learned that: the evidence for our descent from those ancient hominids is undeniable: it’s written in our ancestral bones in the ground, and in our genes (episodes #72 and #73); those ancestors began to develop a sense of the future, of mortality, of the afterlife, and became self-aware (episode #77); they evolved a mind and soul, or “soulishness” (episode #75) they began to work with symbolism, abstract thought, and language (episode #77); they evolved a “hypersensitive agency detection system” and a “promiscuous teleology”, which together form a powerful engine for generating religions, as well as a morality and a religious streak (#76 and #78); they began to create statues (of deities?), flutes (music, a deeply spiritual thing), and carry out ritual burials (episode #77); they were showing compassion and a peace-loving nature (episode #77); at the very distant edge of recorded history, we see religions popping up all over the world … Babylonians, Egyptians, Stonehenge, the Mayans, Aztecs, the Asian religions, and the aboriginal peoples of Australia and North America. The evidence for the biological, cognitive, behavioral … and religious … evolution of humans is undeniable! The question is: what should Christian believers do about that? Does this naturalistic explanation for the origin of religion invalidate a religious belief? Three of the four scholars we talked to are committed Christians themselves: they do research in these areas because they see themselves exploring the human-Divine relationship. Who’s to say that this evolutionary journey wasn’t divinely inspired? That our tendency for promiscuous teleology got us looking for the Divine, and the hypersensitive agency detection system helped us find the Divine. Does this scientific view of human evolution impact our “traditional Christian worldview”? Of course it does! I can no longer see the arc of the human story as a downward one: that we started in perfection, and with an intimate relationship with the Divine, but then fell downward from both. Instead, I see the arc as an upward one: humans climbing up towards that perfection and that relationship with the Divine through a divinely inspired search. And we’re still climbing! As always, tell me what you think … To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

Hypersensitive agency detection and promiscuous teleology in human brains make a powerful religion-making machine Millions of years of evolution have produced a powerful neural reflex within animals: we immediately assume there’s a being behind every rustling in the grass. We see faces in puffy clouds and random patterns on the ground. If we hear a sound in a dark room, we cautiously ask: “who‘s there?” Some refer to this reflex as a hypersensitive agency detector. Is this reflex behind humanity’s tendency to find divine beings all around us: gods in nature … demons causing bizarre psychological or medical problems … dead relatives materializing in the corner of our bedroom … anthropomorphizing our pets? We humans also have a tendency to identify meaning and purpose behind events and phenomena. Accidents and diseases are a punishment for some transgression. People suffering a misfortune claim to “have bad karma” and ask questions like: “why did this happen to me?” … as if there’s a reasonable answer to that. Mushrooms growing in a circular pattern are called a “fairy ring”. We see something unusual and we quickly come up with a story to explain it, including who did it and why. This cognitive tendency has been referred to as “promiscuous teleology”. Put these two ingredients together, and you have a very powerful religion-making machine. It explains why humans all around the globe, all through recorded history, and from every demographic slice of the pie, all have different religions. Is this natural built-in mechanism out of control in people who are hyperreligious … superstitious … worried about demon-possession? Is this natural built-in mechanism broken in people who call themselves atheists? Does this naturalistic explanation for religion de-legitimize religious belief? Or were we designed with this built-in mechanism to help us find the Divine? Could God have used these to make agape-capable being in the same way he used the Big Bang … thermodynamics … quantum physics …. stellar, chemical and biological evolution … cognitive development? As always, tell us what you think … To find more about our guest, Dr. Justin Barrett, go to the web-page for his new professional outlet … Blueprint 1543 … as well as to a video library in which he explains a variety of aspects of cognitive anthropology. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

Signs of symbolism, abstract thinking, compassion, and even a religious streak becoming visible in hominids hundreds of thousands of years ago. We talked to Dr. Marc Kissel (PhD, Anthropology) about his work looking at the evolution of higher cognitive functions in ancient hominids — our ancestors  — hundreds of thousands of years ago. They were a lot smarter than many modern people give them credit for: they were skilled at turning flint rocks into arrowheads the controlled use of fire … have you ever tried to start a fire without modern tools (matches; paper; fuel; knives; axes)? they made “superglue” to attach their arrowheads to wooden shafts, through a carefully controlled combustion of birch bark. Envisioning the transformation of a rock into an arrowhead … a pile of logs into a fire … birch bark into glue … requires forethought, planning, abstract thinking, and intelligence. And they passed on the details of their technology to their descendants … and to surrounding tribes. This not only takes intelligence and memory, but probably also some kind of language. And then there are other signs of advanced cognitive thinking that could be the earliest seeds of something even more surprising, and quite controversial: Scratch marks and engravings on rocks, snail shells, or ostrich egg shells: were these also some kind of primitive language? Symbols? Paintings of hands on cave walls: was this their way of saying “Grog was here”? Statues and figurines of little beings … idols? Ritualized burials, complete with jewelry … an early belief in the afterlife? Evidence that flowers were left around the buried body … was this for the benefit of the dead relative moving into the afterlife … or a primitive form of the living relatives grieving their loss? flutes made from bird bones … music? Music has always been deeply spiritual for modern humans. Language, abstract thinking, symbolism, a belief in the afterlife, and music are all key ingredients in all major religions around the world today. Could these ancient hominids have been forming a religious streak deep within them … flexing a religious muscle in their brains … for hundreds of thousands of years before we modern humans descended from them and cultivated those religious buds into full bloom? Marc also told us about his work looking at how ancient hominids were exceptionally compassionate and peace-loving, quite different from the aggressive, murderous brutes that we tend to make them out to be. They took care of their wounded, and of members who were too old to take care of themselves. They worked together, collaborated, and built societies together. Is all this starting to sound like the imminent arrival of the agape-capable beings we’ve been talking so much about? As always, tell us what you think … To find more about Dr. Marc Kissel, visit his faculty web-page or his personal web-page. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

Evolution produces organisms who find more and more ways to work with each other to survive: the origin of the agape love we’ve been talking about? As soon as life appeared on earth roughly four billion years ago, its survival was driven by two opposing forces. One was entirely self-oriented, and commanded things like: kill or be killed steal in order to survive fear and hate “the other” think only about self The second force was other-oriented. It found strategic value in cooperating, and promoted very different outcomes: live in symbiosis (at the cellular level [mitochondria; chloroplasts] and at the whole organism level [far too many examples to cite here]) mutual interdependence  altruism and compassion “it’s better to snuggle for survival than to struggle for survival” These two forces were operating long before living organisms developed a level of self-awareness that we would call consciousness, and continued as those life forms progressed into higher and higher cognitive levels. Dr. Jeffrey Schloss will talk about how these two subliminal driving forces rose to the conscious level in our emerging agape-capable beings … the newest branch on the evolutionary tree of life … hominids. We’ll also look at hominids as inherently teleologists (we see a purpose in/for everything) with a twitchy agency detection (we sense beings lurking everywhere) and pattern recognition (we connect dots that aren’t there). More importantly, we’ll see how those characteristics, together with some powerful cognitive abilities (language; memory; abstract thinking and symbolism), helped us hominids begin to develop a religious streak. As always, tell us what you think … To find more about Dr. Jeffrey Schloss, go to his webpages at Westmont or at Biologos or at the Faraday Institute. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive

A discussion about that point in our evolutionary journey when humans acquired the abilities to experience … “a soul”? At this point in our unfolding story, life has appeared on earth and produced countless different species of increasing complexity, a few of whom are beginning to exhibit characteristics and abilities that would make them good candidates for the endpoint we’ve been anticipating all along: beings capable of abstract thought, a sense of the Divine, and agape-love. One step in this evolution involves the acquisition of something some people call “a soul”. We talked to Dr. Warren Brown, a clinical psychologist and Director of the Travis Research Institute, about how the complex interconnectedness of the human brain sets the stage for the emergence of what he calls “soulishness.” He prefers this term over “soul” in order to avoid endorsing a world view referred to as Substance Dualism: the idea that the soul is an immaterial “thing” that rides in our material bodies. We’ve talked at length about this worldview and its limitations in a previous episode (#10), and won’t repeat that here. Dr. Brown first defines soulishness as the property of experiencing relatedness to other people, to ourselves, to our pets … even to God. He then tells us about the neural mechanisms which enable that experience of connectedness, how infants grow naturally into this experience, how we develop tools and resources which extend that sense of connectedness beyond our own bodies, and describes a variety of brain injuries and diseases that he’s studied which interfere with this ability or property of feeling connected. All of this discussion sets the stage for a little bit of wild speculation about what might have needed to happen in our evolutionary history to open up the possibility for our hominid ancestors to begin to experience soulishness. Others might say this is the point in our journey when humans acquired a soul. As always, tell us what you think … To find more about Dr Warren Brown, see his faculty web-page, and at the Travis Research Institute. To help grow this podcast, please like, share and post a rating/review at your favorite podcast catcher. Subscribe here to get updates each time a new episode is posted, and find us on Twitter or Facebook. Back to Recovering Evangelicals home-page and the podcast archive