John Feil A.

Jimenez BSCE- 2 October 21, 2020

1. Explain what natural law is and its characteristics.

Natural law holds that there are universal moral standards
that are inherent in humankind throughout all time, and these standards
should form the basis of a just society. Human beings are not taught
natural law per see, but rather we “discover” it by consistently making
choices for good instead of evil. The belief that certain laws of morality
are inherent by human nature, reason, or religious belief, and that they
are ethically binding on humanity. Catholic moral theology believes
that there is a discernible moral order. Thus, moral theology would reject
a relativist understanding of reality. Natural law is a priori method as
opposed to an empirical method. A priori method accepts things or
conclusions in relation to a subject as they are without any enquiry or
observation. Whereas an empirical or a posteriori approach tries to find
out the causes and reasons in relation to subject matter. It symbolizes
physical law of nature based on moral ideals, which has universal
applicability at all places and times. Also, natural law is universal, that is
to say, it applies to the entire human race, and is in itself the same for all.
2. How does the magisterium function?
The magisterium may be defined as the perennial, authentic,
and infallible teaching office committed to the Apostles by Christ and
now possessed and exercised by their legitimate successors, the
college of bishops in union with the pope. This ministry of the Word must
first be situated within its context: the mystery of the Church in the divine
plan of salvation. One may then study the nature and functions of this
teaching office (first in the apostles and then in their successors); its
subjects and their relationship to one another (the bishops, the pope,
and others); the ways in which it can be exercised; its twofold object;
and, finally, the assent owed to the magisterium. It is God's sovereignly
wise and free plan of salvation to communicate the riches of His divine
life to men. The Magisterium has the function of faithfully guarding and
declaring in an infallible manner the doctrine of faith which God has
revealed. It is not there to coin new doctrines but to be the authorized
spokesman of the unique doctrine of Christ. The Magisterium has also
the function of protecting and guarding the deposit of faith, so that
through the history of the Church it is not altered or corrupted. Thanks to
the apostolic succession of the episcopate the Magisterium is able to
bear living witness to the teachings of the Apostles. This is the normal
activity of the Magisterium, which it exercises in a continuous way in the
ordinary circumstances of the life of the Church. The task of protecting
the deposit ought not to be understood as a simply passive role. The
Magisterium has to discern and judge opinions, theories, theological
initiatives, etc, that make reference to the explanation of faith that can
either enrich or deform it.

3. What is sensus fidei? Why is it important in the life of the Catholic

Church?
"Sensus fidei" is a Latin phrase that can be translated as
the "sense of the faithful." The concept concerns how the faithful
together understand and live the faith. "Sensus fidei" is intrinsically
bound up with the teaching of the church's magisterium, that is, the
bishops in union with the pope, as successors to the apostles. Two
theological terms have come to express the understanding that all
believers participate in elaborating Christian truth: sensus fidei and
sensus fidelium. The first refers to the Christian's possession of the
fundamental truth of his faith. The second refers to his role in actively
defending and elaborating that faith. Though the Second Vatican
Council employed both terms (sensus fidelium : GS 52; sensus fidei : LG
12, 35; PO 9; see also John Paul II, Christifideles laici 14 and Ut unum sint
80) writers since the council have generally preferred the more
active-subjective term, that is, sensus fidelium. Current church
teachings on women's roles; human rights for lesbian, gay, bisexual and
transgender people; and birth control are, to my mind, obvious
examples of decisions made without sufficient consultation with the
faithful. While carefully distinguishing between public opinion and the
"sense of the faithful," the statement nevertheless values the role of
public opinion and lists helpful criteria for Catholics to evaluate the
important dispositions needed to participate in the sensus fidei.

Putting this statement into practice seems to me a huge challenge for

laity and clergy alike. But we must try. We must try because doing so
can help us discover new structures that integrate the sensus fidei into
church decision-making, hitherto the exclusive domain of male clergy.
Newly inclusive structures have potential to birth a new ecclesial
community, one that respects the human dignity of all of God's people,
from the greatest to the least.