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The neural circuitry underlying primate calls and human language’,

Going still further, there are practical and spiritual dimensions of theology that could benefit from the cognitive methodology. Some efforts have been made, as we have already seen, in order to offer a ‘neurophysiology of the mystical experience’. There exists now an open field in the research of the cognitive structure of various aspects of universal religious behaviour, such as prayer, worship, moral engagement, community life, and an ability to ascertain the different levels of religious commitment – phenomenon common to different religious traditions, and an enigma that haunted Max Weber . Finally, theology has a duty in exposing the flaws inherent in the cognitive approach as well. At times the standard research misses the point regarding Christian cognition of the mystery of God and salvation. Statements are often overly obvious or exhibit a tendency to reduce the enormous complexity of Christian cognition to simplistic mechanisms of attribution of causality. Furthermore, their schema is very often circular, being unable to discern between the subjective and the objective dimensions. Despite these limits, there remains a great field of exploration and a promising area of development in interdisciplinary work between theology and science. Already in the middle of the ninetieth century John Henry Newman wrote that the truth of Christian faith could be measured by its capacity to ‘assimilate’ intellectual developments that form the cultural patrimony of humanity at any time Presently, theology is challenged to assimilate the most recent developments in the scientific field as a guarantee of its permanent openness to human achievements in different fields of knowledge and in its artistic expression