In his audience with the International Theological Commission, Francis spoke of the mission of the theologian as something that is "at once fascinating and risky" and of the "sensus fidelium", which he describes as a sort of "spiritual instinct" that enables the faithful "to discern that which is in conformity with the apostolic faith and the spirit of the Gospel."

Vatican City (AsiaNews) - Faith in the one God "is not and can never be a source of violence or intolerance" for the "definitive Revelation of God in Jesus Christ by now renders every recourse to violence 'in the name of God', impossible" because of Christ's "refusal of violence" and his "having overcome evil with good, with the blood of his Cross."

Pope Francis reiterated this today in his address to the participants of the plenary session of the International Theological Commission, in which he also spoke about the mission of the theologian, which is "at once fascinating and risky," and of the sensus fidelium, described as "a sort of " spiritual instinct" that enables the faithful "to discern what conforms to the apostolic faith and the spirit of the Gospel."

"The three issues that currently occupy you are part of this perspective. Your reflection on the relationship between monotheism and violence attests that God's revelation is really good news for all men. God is not a threat for humankind. Faith in the one and thrice holy God is not and can never be a source of violence or intolerance. On the contrary, its highly rational character confers a universal dimension upon it, capable of uniting persons of good will. On the other hand, the definitive Revelation of God in Jesus Christ by now renders every recourse to violence 'in the name of God', impossible."

The second issue examined by the Commission, the Church's social doctrine, "aims at translating the love of God for humanity manifested in Jesus Christ into the concrete terms of social life. That is why the Church's social doctrine is always rooted in the Word of God, accepted, celebrated and lived in the Church. The Church is held to living first of all within herself that social message that it bears to the world. Fraternal relations between believers, authority as service, sharing with the poor: all of these traits, which have characterized ecclesial life from its origin, can and must constitute a living and attractive model for the diverse human communities, from the family to civil society."

Such "witness pertains to the People of God, a People of prophets, in its entirety. By the gift of the Holy Spirit, the members of the Church possess a 'sense of faith'. This is a kind of 'spiritual instinct' that makes us 'sentire cum Ecclesia' [think with the mind of the Church] and to discern that which is in conformity with the apostolic faith and is in the spirit of the Gospel. Of course, the 'sensus fidelium' [sense of the faithful] cannot be confused with the sociological reality of a majority opinion. It is, therefore, important - and one of your tasks - to develop criteria that allow the authentic expressions of the 'sensus fidelium' to be discerned. . . . This attention is of greatest importance for theologians. Pope Benedict XVI often pointed out that the theologian must remain attentive to the faith lived by the humble and the small, to whom it pleased the Father to reveal that which He had hidden from the learned and the wise (cf. Mt, 11:25-26, Homily at the Mass with the International Theological Commission, 1 December 2009)."

Theology, in the pope's words "is science and knowledge. It is science, and as such, it uses all the resources of reason enlightened by faith to penetrate the intelligence of God's mystery revealed in Jesus Christ. It is especially knowledge. At the school of Mary, who "kept all these things, reflecting on them in her heart" (Lk, 2:19), the theologian seeks to highlight the unity of God's plan of love and strives to show how the truths of the faith form an organic, harmoniously articulated unity. Theologians are also tasked to 'hear, distinguish, and interpret the many voices of our age, and to judge them in the light of the divine word, so that revealed truth can always be more deeply penetrated, better understood, and set forth to greater advantage' (Second Vatican Ecumenical Council, Pastoral Constitution. Gaudium and spes, 44). Theologians, therefore, are 'pioneers' in the Church's dialogue with cultures; a dialogue that is both critical and benevolent, which must encourage the welcome of the Word of God by a part of persons 'from every nation, race, people, and tongue' (Rev, 7:9)."

"Your mission, therefore, is both fascinating and risky. It is fascinating because research in and teaching of theology can become a true path to holiness, as attested by many Fathers and Doctors of the Church. But it is also risky because it bears temptations with it: hardness of heart, pride, even ambition. As Saint Francis of Assisi once wrote in a brief note to Saint Anthony of Padua regarding this danger, 'I am glad that you are teaching the brothers sacred Theology provided that, in the study, you do not extinguish the spirit of holy prayer and devotion.'"

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