“Sensus fidei” and “Sensus fidelium”

WE need to be familiar with these two concepts that definitely would help us discern what truly was meant when Christ said certain things that would sound very inhuman and unchristian.

One example is when Christ told a certain man who wanted to follow him but wanted to first bury his father to “let the dead bury their dead” and commanded him to go and preach the gospel right away. (cfr. Lk 9,59)

And when another man also expressed his willingness to follow Christ but wanted to first take leave of his household, he was summarily told that “no man putting his hand to the plough, and looking back, is fit for the kingdom of God.” (cfr. Lk 9,62)

There are many other examples of this kind, like when Christ also said: “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.” (Lk 14,26) Or when he said that we have to love our enemies.

No wonder then that some people, without the proper “sensus fidei” and without consulting the “sensus fidelium” fall into disbelief and then to unbelief in Christ. They sometimes consider the gospel as a myth or even as a joke.

“Sensus fidei,” which literally means a sense of faith, is an individual believer’s capacity to discern the truth in matters of faith and morals even amid mysterious and unbelievable doctrines of our faith. It’s like an instinct or an inner sense that can only be an effect of a supernatural gift of faith.

“Sensus fidelium,” which literally means a sense of the faithful, is the collective sense of faith within the entire Church, covering all of its members or faithful. It is a shared and supernatural understanding of faith that enables the Church to discern the truth and live out the faith authentically. It is not simply the sum of the individual “sensus fidei,” but a unique and shared grace of the Holy Spirit operating within the Church.

In other words, both the “sensus fidei” and the “sensus fidelium” are an effect of a grace. They are both a supernatural reality and do not depend solely on our natural and human powers, although these latter have to be used also to the limit.

They enable us to accept the mysterious ways of God and to see the consistency of truth despite the apparently contradicting ways that the truth as taught by Christ and now by the Church is expressed.

We just have to learn to abandon ourselves to the mysterious ways of God who in his wise providence takes care of everything. We are not expected to know and understand everything. What is expected of us is to have faith in God, in Christ and in the Church so we can always be with him no matter how things turn.

This means that we should develop an intimate relationship with God, nourished by prayer, assiduous study of the doctrine of our faith, recourse to the sacraments, and an unrelenting ascetical struggle to fight against our weaknesses and the temptations around, and to grow in the virtues.

In this way, we would be acquiring the very mind of Christ, able to understand what he actually meant when his words, due to the limitations of our human and natural language, would seem to go against reason and common sense.