This book gives a historical aperçu of the sensus fidei et fidelium before, during, and after the Council of Trent (1545–1563). Burkhard then focuses on the Tübingen School of theology with special attention to Johann Adam Möhler (1796–1838) and the Roman School of theology led by Giovanni Perrone (1794–1876), who influenced John Henry Newman (1801–1890) by calling the consensus fidelium an “instinct” (which Newman translated as phronema), a Greek term that refers to knowledge and cognition. For Newman there exists a conspiratio (or breathing in unison) between the bishops and the faithful, both groups of which contribute greatly to the understanding of the faith.
In the nineteenth century, Johann Baptist Franzelin (1816–1886) took a narrow view of the consensus fidelium, while Matthias Joseph Scheeben (1835–1888) had a much more positive view of the sensus fidei, arguing that the faithful under the influence of the Holy Spirit have an active role in confirming the teaching of the episcopacy. At Vatican I (1869–1870), the proclamation of the pope's infallibility in defining a dogma ex cathedra, overshadowed theological reflection on the sensus fidelium. It took almost a century before Vatican II (1962–1965) addressed the misconceptions and tensions that remained from Vatican I. In the twentieth century, Francisco Marín-Sola noted the efficacy of the sensus fidei in the church when he wrote about the gifts of the Holy Spirit according to Thomas Aquinas. Also, M. D. Koster (1901–1981), Clément Dillenschneider (1890–1969), and Yves Congar (1904–1995) reflected on the notion of the sensus fidei et fidelium, and their work culminated in the dogma of Mary's assumption into heaven promulgated by Pius XII.
Chapter 10 deals with “reception,” a technical term in theology defined as a spiritual process that ties in with the entire church as a community of believers. In receiving the doctrines of an ecumenical council, for example, the local church considers the council's decision to be consonant with the apostolic faith. In my view, the witness of the laity to their faith may be thought of as similar to today's communication satellites that boost a message while passing it on. Yves Congar played a key role in bringing the notion of reception to theologians in 1972. The Greek theologian John Zizioulas, building on Congar's work, noted that the life of the church offers itself to the world so that the love of God for the world will be received by the world.
Burkhard then notes the reception of Vatican II's teaching on the sensus fidei as found in the Revised Code of Canon Law of the Latin (1983) and the Code of the Eastern Churches (1990), the statements of Pope John II and Pope Francis, the Catechism of the Catholic Church, the role played by the Congregation for the Doctrine of the Faith, and recent statements of the International Theological Commission that show a growing acceptance of the teaching on the sensus fidei et fidelium. Despite these official statements, the reception of the doctrine of the sensus fidei has not been adequately implemented, nor fully integrated into the life of the laity.
Chapter 11 sheds a bright light on experience-based knowledge vis-à-vis the sensus fidei et fidelium that emerged among theologians before, during, and after Vatican II. Jean-Pierre Jossua and Edward Schillebeeckx wrote about the connection between experience and faith, and Burkhard notes that the reality of experience was present at Vatican II. Other theologians, too many to mention, pointed out that the sensus fidei has its roots in lived experience as questioned and applied, and they also argue that there is an inextricable relationship between tradition and the sensus fidei of the whole church. The vision of Vatican II can be brought to fruition when the sensus fidei becomes a reality in the church by fostering a deep appreciation of the activity of the Holy Spirit in the church. Burkhard points out in his conclusion that women, the poor, and the disadvantaged feel marginalized in the church and this must be remedied.
The amount of research involved in this book is prodigious, and I believe that this volume will be a classic in the theological universe. It is the best gift a researcher can bequeath to the laity and to the scholarly world. In future studies I would like to see the author refer to the oeuvre of Heribert Mühlen, who uses this formula in understanding the church, namely, the church is one Person (the Holy Spirit) present in billions of people simultaneously. In short, the mystery of the church and the mystery of grace are identical. I would also argue that the notion of experience should be understood as a locus theologicus in doing theology today.
