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Sexual Ethics, Social Statistics, and the Sensus Fideii

Formal Catholic teaching is clear: in developing moral norms, it is right that we consider  the findings from social science and social statistics. On moral norms around sexuality, however, the Vatican simply ignores its own guidelines.

Whenever I refer to the evidence from social statistics on real – world Catholic belief, and the challenge they present to the sensus fideii on Vatican doctrine,  I know that someone will immediately object, either in a comment to my post, or in an outraged blog post of their own at one of the rule-book Catholic sites. (No, I never have claimed that these polls disprove the SF – just that the present a challenge, a prima facie case that the SF might not exist).

Aphrodite, Goddess of Love

 

Salzmann and Lawler (“The Sexual Person“) put it like this:

The simple social fact that 89% of Catholics in the communion-Church believe that they can practice methods of contraception prohibited by the Church and still be good Catholics proves nothing theologically. It does, however, raise questions that theologians cannot ignore without fulfilling contemporary prophecies that theologians and their theologies have nothing to do with the real questions of the real world in which men and women live. Another moral question presses the Church we have considered in this book presses the Church in our day, perhaps even more than contraception, namely cohabitation prior to  marriage.  If the first union for some 75 to 80 percent of Western women is cohabitation and not marriage, again  social fact raises questions for theologians about what the communion-Church believes.

The argument for simply dismissing the evidence from social science in considering the SF is two-fold: the Catholic church includes all its members, it is said, and not simply those still living. As Catholics, we must also consider the views of those who have gone before, those now in the communion of saints. The chief difficulty of this argument is, we have no way of knowing what people who lived a thousand years ago would believe today, in the circumstances of the modern world, and equipped with modern knowledge about human biology and sexuality.

The second argument is superficially more persuasive: simple head counts in social surveys are just that – head counts. They make no allowance for varying degrees of commitment to the Catholic church. Some respondents to a survey question on “religion” will identify themselves as Catholics for want of any more accurate descriptor, even though they may never come near a church or open any book on religion.  It is possible (even likely) that their views introduce a measure of distortion to poll findings. This is an objection that I fully accept as valid. It is not appropriate, in assessing the state of the SF, that the views of lapsed or merely nominal Catholics should be taken as equally valid as those of  those who take their faith far more seriously. But this raises another problem. If we are to take some views more seriously than others – which will hey be? Whose views should be considered the most influential: those of the professional moral theologians, perhaps?

Now, here there are even more ominous alarm bells for the sensus fideii, if the lay theologian Charles Curran is to be believed. Writing in his introduction to The Sexual Person, he claims that a majority of moral theologians no longer agree with the full Vatican teaching on sexual ethics, while no more than a minority (although a strong one) defend the Magisterium. Is he right? I don’t know, but his claim is certainly consistent with others that I have heard anecdotally from several priests and theologians I have spoken to. More importantly, the simple fact that such claims can be made calls into serious question any pretence that the officially approved doctrines have the support of the church as a whole – or of its body of theologians as a whole.

Within the Catholic theological community, all recognize that the great majority of Catholic moral theologians writing today support revisionist positions in general, but a strong minority defends the position of the hierarchical Magisterium.

(“Revisionist” theologians are those calling for a change in the hierarchical teaching)

John Paul explicitly wrote Veritatis Splendor in light of the genuine crisis that seriously endangers the moral life of the faithful and the communion of the Church. Today it is no longer a matter of limited and occasional theological dissent but an overall and systematic calling into question of traditional moral teachings, which is occurring even in seminaries and in faculties of theology. This is a genuine crisis.

And so, I ask again:

Where is the evidence that on Vatican teaching on sexual morality, the sensus fideii exists?

 

Recommended Books:

Cahill, Lisa: Family: A Christian Social Perspective

Cahill, Lisa: Sex, Gender, and Christian Ethics

Curran, Charles: The Moral Theology Of Pope John Paul II

Farley, Margaret: Just Love: A Framework for Christian Sexual Ethics

Salzmann, Todd A & Lawler, Michael GThe Sexual Person: Toward a Renewed Catholic Anthropology

4 Responses

  1. If the sensus fideii cannot be demonstrated to exist as a fundamental component of divine & Catholic, there’s a bigger problem to solve.

    A very short example, maybe not even that: the Nicene Creed has a line saying “we believe in the communion of saints.” Not “we believe in the that sense of the faithful held by the communion of saints.”

    Another way of posing your question might be:

    – Is the sensus fideii something that exists at the level of doctrine or even dogma?

    – Is there a tendency to raise the sensus fideii, or the idea of it, to something doctrinal or even dogmatic?

    * Is this a fresh work of the Holy Spirit?
    * How would you know?
    * How could it be realized?
    * Are the experiences of the Reformation communities and other, modern, church-like groups informative for Roman (and other) Catholics?
    * Where to the Eastern and Oriental Orthodox fit into this puzzle?

    • Correcting typos:

      If the sensus fideii cannot be demonstrated to exist as a fundamental component of divine & Catholic Faith, there’s a bigger problem to solve.

      A very short example: the Nicene Creed has a line saying “we believe in the communion of saints,” not “we believe in that sense of the faithful held by the communion of saints.”

      Is “we believe in the communion of saints” to be read as “we believe in that sense of the faithful held by the communion of saints?” If so how do you justify this reading?

      Another way of posing your question might be:

      1. Is the sensus fideii something that exists at the level of doctrine or even dogma?

      2. Failing #1, is there a tendency to raise the sensus fideii, or the idea of it, to something doctrinal or even dogmatic in our discourse?

      3. Is the “sensus fideii” a fresh work of the Holy Spirit? How would you know?

      3. Variation on #3, is our consciousness of the “sensus fideii” a fresh work of the Holy Spirit. Again, how would you know?

      Does such consciousness necessarily lead to the development of some new doctrine or dogma about the sensus fideii?

      If not, does it influence our understanding of accepted doctrine & dogma? Can we find examples of that influence that are accepted (or not) by the Magisterium?

      4. In any case, how could the sensus fideii be realized? How do we know it exists and is at work?

      5. Re #4, are the experiences of the Reformation communities and other, modern, church-like groups informative for Roman (and other) Catholics?

      6. Re #4, where do the Eastern and Oriental Orthodox fit into this puzzle?

  2. The”sensus fideii”is the confimation of “right belief”by the people of God and on sexual teaching it was neither asked for or when given accepted by the oligarchs.

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