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Papers by Jonathan Grimes
The Bible Translator, Apr 1, 2020
Cognitive studies affect all disciplines that reflect the connection between the mind-brain and h... more Cognitive studies affect all disciplines that reflect the connection between the mind-brain and human behavior. To state the obvious, Bible translation is a multidisciplinary task influenced by cognitive processes. What, then, do Bible translators need to know about the intended communication of a biblical text on one hand and a people's context-based inferences on the other? Can these disparate, but necessarily interactive, environments blend to reflect a totality of knowledge from the content of the biblical text? Together, the coauthors explore a variety of cognitive processes that reflect on the relationship between translation and human behavior. Our objective is to show how translated biblical text interfaces with human cognition to affect behavior in specific contexts.
Journal of Cognition and Culture, May 2, 2019
Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distribut... more Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distributed? Inspired by theoretical work in cognitive science of religion, descriptions of superhuman beings (e.g., ancestors, demons, ghosts, gods, spirits) were solicited from informants in 20 countries on five continents, resulting in 108 usable descriptions, including information about these beings’ properties, their dwelling location, and whether they were the target of rituals. Whether superhuman beings are the subject of religious and ritual practices appeared to co-vary in relation to both features of physical geography and cognitive factors. Good gods were more likely the focus of religious practices than evil gods, and where the gods are thought to dwell mattered. If either the being was thought to dwell in a dangerous place or a resource rich place, it was more likely to have practices directed at it.
성경원문연구 (Print), Apr 30, 2021
Journal of Cognition and Culture, Aug 7, 2019
If “Big Gods” evolved in part because of their ability to morally regulate groups of people who c... more If “Big Gods” evolved in part because of their ability to morally regulate groups of people who cannot count on kin or reciprocal altruism to get along (Norenzayan, 2013), then powerful gods would tend to be good gods. If the mechanism for this cooperation is some kind of fear of supernatural punishment (Johnson & Bering, 2006), then we may expect that mighty gods tend to be punishing gods. The present study is a statistical analysis of superhuman being concepts from 20 countries on five continents to explore whether the goodness of a god is related to its mightiness. Gods that looked more like the God of classical theism and gods that were low in anthropomorphism were more likely to be regarded as morally good and to be the target of religious practices. Mighty gods were not, however, especially likely to punish or to be a “high god.”
Journal of Biblical Text Research, 2021
Missiology, Dec 1, 2015
Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, conte... more Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, contextualization, though not so-called at the time, was central to appreciating the need to ground the gospel message in the local context. Kraft applied Nida’s development of “dynamic equivalence” translation principles to cultural contexts. Many faculty members contributed to the short-lived journal Contextualization which extended the concepts of indigenization and inculturation into a missiologically viable framework. Each member of the SWM faculty contributed to Gilliland’s volume from their respective subdiscipline. Hiebert advocated a critique of cultural practice in light of scriptural insight. The impact of the cognitive revolution eventually had an effect on dealing with strengths as well as abuses of the concept beyond its original intent. This article, then, will consider the historical, conceptual, theoretical, and missiological development of contextualization as an idea that epitomizes the 50-year existence of the SWM/SIS, as well as anticipates the next 50 years.
Journal of Cognition and Culture, 2019
If “Big Gods” evolved in part because of their ability to morally regulate groups of people who c... more If “Big Gods” evolved in part because of their ability to morally regulate groups of people who cannot count on kin or reciprocal altruism to get along (Norenzayan, 2013), then powerful gods would tend to be good gods. If the mechanism for this cooperation is some kind of fear of supernatural punishment (Johnson & Bering, 2006), then we may expect that mighty gods tend to be punishing gods. The present study is a statistical analysis of superhuman being concepts from 20 countries on five continents to explore whether the goodness of a god is related to its mightiness. Gods that looked more like the God of classical theism and gods that were low in anthropomorphism were more likely to be regarded as morally good and to be the target of religious practices. Mighty gods were not, however, especially likely to punish or to be a “high god.”
Journal of Cognition and Culture, 2019
Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distribut... more Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distributed? Inspired by theoretical work in cognitive science of religion, descriptions of superhuman beings (e.g., ancestors, demons, ghosts, gods, spirits) were solicited from informants in 20 countries on five continents, resulting in 108 usable descriptions, including information about these beings’ properties, their dwelling location, and whether they were the target of rituals. Whether superhuman beings are the subject of religious and ritual practices appeared to co-vary in relation to both features of physical geography and cognitive factors. Good gods were more likely the focus of religious practices than evil gods, and where the gods are thought to dwell mattered. If either the being was thought to dwell in a dangerous place or a resource rich place, it was more likely to have practices directed at it.
The Bible Translator, 2020
Cognitive studies affect all disciplines that reflect the connection between the mind–brain and h... more Cognitive studies affect all disciplines that reflect the connection between the mind–brain and human behavior. To state the obvious, Bible translation is a multidisciplinary task influenced by cognitive processes. What, then, do Bible translators need to know about the intended communication of a biblical text on one hand and a people’s context-based inferences on the other? Can these disparate, but necessarily interactive, environments blend to reflect a totality of knowledge from the content of the biblical text? Together, the coauthors explore a variety of cognitive processes that reflect on the relationship between translation and human behavior. Our objective is to show how translated biblical text interfaces with human cognition to affect behavior in specific contexts.
Missiology: An International Review, 2015
Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, conte... more Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, contextualization, though not so-called at the time, was central to appreciating the need to ground the gospel message in the local context. Kraft applied Nida’s development of “dynamic equivalence” translation principles to cultural contexts. Many faculty members contributed to the short-lived journal Contextualization which extended the concepts of indigenization and inculturation into a missiologically viable framework. Each member of the SWM faculty contributed to Gilliland’s volume from their respective subdiscipline. Hiebert advocated a critique of cultural practice in light of scriptural insight. The impact of the cognitive revolution eventually had an effect on dealing with strengths as well as abuses of the concept beyond its original intent. This article, then, will consider the historical, conceptual, theoretical, and missiological development of contextualization as an idea that e...
The Bible Translator, Apr 1, 2020
Cognitive studies affect all disciplines that reflect the connection between the mind-brain and h... more Cognitive studies affect all disciplines that reflect the connection between the mind-brain and human behavior. To state the obvious, Bible translation is a multidisciplinary task influenced by cognitive processes. What, then, do Bible translators need to know about the intended communication of a biblical text on one hand and a people's context-based inferences on the other? Can these disparate, but necessarily interactive, environments blend to reflect a totality of knowledge from the content of the biblical text? Together, the coauthors explore a variety of cognitive processes that reflect on the relationship between translation and human behavior. Our objective is to show how translated biblical text interfaces with human cognition to affect behavior in specific contexts.
Journal of Cognition and Culture, May 2, 2019
Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distribut... more Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distributed? Inspired by theoretical work in cognitive science of religion, descriptions of superhuman beings (e.g., ancestors, demons, ghosts, gods, spirits) were solicited from informants in 20 countries on five continents, resulting in 108 usable descriptions, including information about these beings’ properties, their dwelling location, and whether they were the target of rituals. Whether superhuman beings are the subject of religious and ritual practices appeared to co-vary in relation to both features of physical geography and cognitive factors. Good gods were more likely the focus of religious practices than evil gods, and where the gods are thought to dwell mattered. If either the being was thought to dwell in a dangerous place or a resource rich place, it was more likely to have practices directed at it.
성경원문연구 (Print), Apr 30, 2021
Journal of Cognition and Culture, Aug 7, 2019
If “Big Gods” evolved in part because of their ability to morally regulate groups of people who c... more If “Big Gods” evolved in part because of their ability to morally regulate groups of people who cannot count on kin or reciprocal altruism to get along (Norenzayan, 2013), then powerful gods would tend to be good gods. If the mechanism for this cooperation is some kind of fear of supernatural punishment (Johnson & Bering, 2006), then we may expect that mighty gods tend to be punishing gods. The present study is a statistical analysis of superhuman being concepts from 20 countries on five continents to explore whether the goodness of a god is related to its mightiness. Gods that looked more like the God of classical theism and gods that were low in anthropomorphism were more likely to be regarded as morally good and to be the target of religious practices. Mighty gods were not, however, especially likely to punish or to be a “high god.”
Journal of Biblical Text Research, 2021
Missiology, Dec 1, 2015
Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, conte... more Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, contextualization, though not so-called at the time, was central to appreciating the need to ground the gospel message in the local context. Kraft applied Nida’s development of “dynamic equivalence” translation principles to cultural contexts. Many faculty members contributed to the short-lived journal Contextualization which extended the concepts of indigenization and inculturation into a missiologically viable framework. Each member of the SWM faculty contributed to Gilliland’s volume from their respective subdiscipline. Hiebert advocated a critique of cultural practice in light of scriptural insight. The impact of the cognitive revolution eventually had an effect on dealing with strengths as well as abuses of the concept beyond its original intent. This article, then, will consider the historical, conceptual, theoretical, and missiological development of contextualization as an idea that epitomizes the 50-year existence of the SWM/SIS, as well as anticipates the next 50 years.
Journal of Cognition and Culture, 2019
If “Big Gods” evolved in part because of their ability to morally regulate groups of people who c... more If “Big Gods” evolved in part because of their ability to morally regulate groups of people who cannot count on kin or reciprocal altruism to get along (Norenzayan, 2013), then powerful gods would tend to be good gods. If the mechanism for this cooperation is some kind of fear of supernatural punishment (Johnson & Bering, 2006), then we may expect that mighty gods tend to be punishing gods. The present study is a statistical analysis of superhuman being concepts from 20 countries on five continents to explore whether the goodness of a god is related to its mightiness. Gods that looked more like the God of classical theism and gods that were low in anthropomorphism were more likely to be regarded as morally good and to be the target of religious practices. Mighty gods were not, however, especially likely to punish or to be a “high god.”
Journal of Cognition and Culture, 2019
Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distribut... more Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distributed? Inspired by theoretical work in cognitive science of religion, descriptions of superhuman beings (e.g., ancestors, demons, ghosts, gods, spirits) were solicited from informants in 20 countries on five continents, resulting in 108 usable descriptions, including information about these beings’ properties, their dwelling location, and whether they were the target of rituals. Whether superhuman beings are the subject of religious and ritual practices appeared to co-vary in relation to both features of physical geography and cognitive factors. Good gods were more likely the focus of religious practices than evil gods, and where the gods are thought to dwell mattered. If either the being was thought to dwell in a dangerous place or a resource rich place, it was more likely to have practices directed at it.
The Bible Translator, 2020
Cognitive studies affect all disciplines that reflect the connection between the mind–brain and h... more Cognitive studies affect all disciplines that reflect the connection between the mind–brain and human behavior. To state the obvious, Bible translation is a multidisciplinary task influenced by cognitive processes. What, then, do Bible translators need to know about the intended communication of a biblical text on one hand and a people’s context-based inferences on the other? Can these disparate, but necessarily interactive, environments blend to reflect a totality of knowledge from the content of the biblical text? Together, the coauthors explore a variety of cognitive processes that reflect on the relationship between translation and human behavior. Our objective is to show how translated biblical text interfaces with human cognition to affect behavior in specific contexts.
Missiology: An International Review, 2015
Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, conte... more Beginning with Tippett’s emphasis on the “phenomenology of Folk Religion” in the mid-1960s, contextualization, though not so-called at the time, was central to appreciating the need to ground the gospel message in the local context. Kraft applied Nida’s development of “dynamic equivalence” translation principles to cultural contexts. Many faculty members contributed to the short-lived journal Contextualization which extended the concepts of indigenization and inculturation into a missiologically viable framework. Each member of the SWM faculty contributed to Gilliland’s volume from their respective subdiscipline. Hiebert advocated a critique of cultural practice in light of scriptural insight. The impact of the cognitive revolution eventually had an effect on dealing with strengths as well as abuses of the concept beyond its original intent. This article, then, will consider the historical, conceptual, theoretical, and missiological development of contextualization as an idea that e...