Since the middle of the last century, the emergence and development of fields as diverse as artificial intelligence, evolutionary science, cognitive linguistics, and neuroscience have led to a greater understanding of the ways in which humans think. One of the major discoveries involves what researchers refer to as conceptual mapping. According to theories of conceptual mapping, human thought is profoundly shaped by the ability to make connections. Simply put, human thinking is metaphorical all the way down. This insight has revolutionized the way in which scientists and philosophers think about the mind/body problem, the formation and function of language, and even the development of scientific progress itself. Until recently however, this research has gone largely unnoticed within Christian theology. But this revolution in understanding human cognition calls for broader and richer engagement with theology and religious studies: How does this new insight into human meaning-making bear on our understanding of religious meaning-making? And how might Christian theology interpret and respond to this new understanding of the development of human thought? This edited volume offers an introduction to conceptual mapping that is accessible to those with no previous knowledge of the field, and demonstrates the substantial resources this interdisciplinary research has for thinking about a variety of theological questions. The book begins with a chapter introducing the reader to the basics of conceptual mapping. The remaining chapters apply these insights to a variety of theological topics including anthropology, sacramental theology, biblical studies, ecumenical theology, and ethics.

The Catholic Tradition requires the faithful to form and follow their conscience. This is the case even with the recognition that consciences can be malformed and one can make errors in practical judgments. Water Shaping Stone examines various aspects of this tradition regarding conscience by using, among other sources, twentieth-century magisterial documents, theologians' works, and Scripture. Kathryn Lilla Cox argues that while the Magisterium retains teaching authority, and a responsibility to help form consciences through its teaching, focusing only on the Magisterium leads to incomplete formation. A more holistic vision of conscience formation means considering the formation of the moral agent to be a multifaceted process that draws on, for example, teaching, prayer, rituals, Scripture, practices, and virtues, along with relationships with the Triune God and communities of accountability. This vision of conscience formation retains the magisterial teaching authority while acknowledging discipleship as the theological basis for making and assessing practical judgments of conscience.