Sensus Fidei as a Gift of the Holy Spirit to the Church
In order to understand the meaning of the sense of faith, it is necessary to distinguish between sensus fidei (a person’s ability to believe), sensus fidelium (competent to the Church as congregatio fidelium, and is based on sensus fidei) and consensus fidei – fidelium (points to the unity of the C...
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| Format: | Article |
| Language: | English |
| Published: |
Cardinal Stefan Wyszyński University in Warsaw
2020-12-01
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| Series: | Studia Theologica Varsaviensia |
| Subjects: | |
| Online Access: | https://czasopisma.uksw.edu.pl/index.php/stv/article/view/7782 |
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| Summary: | In order to understand the meaning of the sense of faith, it is necessary to distinguish
between sensus fidei (a person’s ability to believe), sensus fidelium
(competent to the Church as congregatio fidelium, and is based on sensus fidei)
and consensus fidei – fidelium (points to the unity of the Church, which is expressed
in a common confession of faith, credo).
Sensus fidei is expressed as intuition or understanding of faith. is means
the potential ability of a person to hear God’s Word addressed to them and
to accept it as God’s Word. is makes it possible for members of the Church
to “grasp” the revelations. is charism or ability to discern was given to the
whole Church by the Holy Spirit. It is one of the ways in which the faithful
bear witness to their faith and discover the tradition of the Church. e history
of the development of dogma shows that God’s people also contribute
to a deeper understanding of the truths of faith. Consensus fidei has always had
value in Catholic theology. e testimony of God’s people helps to recognise
the revealed truth.
e Holy Spirit gives believers the ability to understand the supernatural
truth revealed by Christ. In this way supernatural reality is becoming increasingly
better known and expressed more precisely through new language formulations.
Sensus fidei is born from the Christian experience of participating
in the life of grace, and leads to a clearer understanding of the mystery than
logical discourse is able to do. e theology of sensus fidei, stressing the active
role not only of Ecclesia docente, but also discente, has enlivened reflections
on the Church as a “living organism” whose global growth, especially in faith,
is realised in the vital function of the whole organism.
In order to make a reliable judgement on issues that affect the sense
of faith, it is necessary to appeal and to base it on the teaching of the Magisterium
of the Church. Only then the understanding of revelation through sensus
fidei can be expressed through linguistic expression in a way that is certain and
appropriate to the reality being expressed.
Between sensus fidei and the teachings of the Magisterium of the Church
there are mutual relationships. Sensus fidei needs the Magisterium, similarly the
teachings of Magisterium should also take into consideration the fruits of sensus fidelium. We can therefore speak of the interpenetration of these two realities.
“Mutual reciprocity” – the coordination between laity and Shepherds of the
Church must lead to many benefits, including the proclamation of revealed truth.
Sensus fidei seems to point to people who are above all “poor in spirit.”
It is true that God o%en gives to simple people, but deeply believing, the ability
of the “eyes of faith” of supernatural reality. A%er all, Jesus Christ Himself says:
I praise you, Father, Lord of heaven and earth, that you have covered these things
from the wise and prudent, and revealed them to the simple ones. Yes, Father,
because that was your liking (Luke 40:/4). Indeed, a true believer has this wisdom,
even without profound theological knowledge. e more intensely a person lives
a spiritual experience, the more fruitful he or she will participate in the sense
of faith. At times, however, too much detachment of sensus fidei from the need
for systematic intellectual formation is sought. It is necessary to be aware that
a person open to the grace, instructed by the teaching of the Magisterium, the
teaching of theology, is thus in a more advantageous situation in relation to the
charism of sensus fidei. For man “juxtaposes,” analyses facts and words, and
understands them according to his own experience and his cognitive abilities,
according to the principle: ad modum recipientis recipitur. e Holy Spirit
helps to evaluate what is understood. However, it does not miraculously replace
a proper understanding of facts and words, which are, a%er all, the subject
of this judgementQ|.
Post-conciliar theology places sensus fidei above all in the context of the
infallibility of the whole Church. In addition, it sees it as a charism handed
down from the Holy Spirit to the Church. Considering sensus fidei, as “intuition,”
“instinct” or “autonomous judgement” we do not mean irrational aspect.
However, theologians emphasise that it is not possible to overestimate sensus
fidei, too much, because it has its limitations. It is difficult to define a consensus
of faith. e faith of much of God’s people is, unfortunately, weak, limited,
prone to one-sidedness, and certainly cannot be the foundation for precise
deliberations, although it does inspire them in a way.
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| ISSN: | 2956-5197 |