INTRODUCTION: THE IMPORTANCE OF COMMON SENSE AND PHILOSOPHICAL REALISM IN THE FAITH
Given that relativism and modernism represent a constant threat to the foundations of the Catholic faith, it is crucial to return to the philosophical foundations that have sustained orthodoxy for centuries. In this analysis, we will examine how common sense and philosophical realism, deeply rooted in the Thomistic tradition, are essential for preserving a solid and coherent theology. By drawing on the teachings of St. Thomas Aquinas and the contributions of notable thinkers such as Réginald Garrigou-Lagrange and Étienne Gilson, among others, we will demonstrate the relevance of these concepts in defending and developing the Catholic faith.
1. COMMON SENSE AS THE FOUNDATION OF KNOWLEDGE
1.1 DEFINITION AND EXPLANATION OF COMMON SENSE
“Common sense” is not merely a vulgar intuition but an innate capacity of the human intellect to recognize the fundamental truths and basic principles of reality. St. Thomas Aquinas identifies this sense as a faculty that allows man to know the truth directly and securely (Summa Theologiae, I, q. 79, a. 12).
Aristotle, in his Metaphysics, describes common sense as the foundation of philosophy, as it provides the first principles without which rational thought would be impossible. This same common sense is essential for any philosophical advancement and, ultimately, for theology. As Garrigou-Lagrange notes, “common sense is the first light that illuminates the intellect and directs it toward the truth” (Le sens commun, p. 22).
1.2 RELATIONSHIP BETWEEN COMMON SENSE AND THE PHILOSOPHY OF BEING
Common sense is directly linked to the philosophy of being, as it allows the intellect to recognize the existence and nature of things in their most essential being. According to St. Thomas, human knowledge begins with the perception of being, and it is on this foundation that all philosophy is built (Summa Theologiae, I, q. 5, a. 1).
John Henry Newman, although better known for his theology, also defended the idea of a “common consensus” in religious belief, which is deeply related to this philosophical common sense, emphasizing the importance of man’s natural intuition towards divine truth (Grammar of Assent, c. 2).
2. PHILOSOPHICAL REALISM AS THE BASIS OF THEOLOGICAL THOUGHT
2.1 EXPLANATION OF PHILOSOPHICAL REALISM
Philosophical realism holds that our knowledge corresponds to objective reality. St. Thomas teaches that “truth is found in the conformity of the intellect with reality” (Summa Theologiae, I, q. 16, a. 1). This principle is fundamental to ensuring that our theological assertions are true since theology is based on revealed truth that must be understood in its relationship with reality.
Étienne Gilson argues that “Thomistic realism is the only safeguard against idealism and relativism, which distort our understanding of being and of God” (Le Thomisme, c. 5). This realism is not only essential for philosophy but also for the correct interpretation and formulation of the dogmas of the faith.
2.2 CRITIQUE OF IDEALISM AND RELATIVISM
Garrigou-Lagrange harshly criticizes philosophical currents such as idealism and relativism, which distance the intellect from objective reality and, therefore, from the truth. According to him, “idealism is a denial of the possibility of knowing reality as it is, and its application in theology has led to unprecedented doctrinal confusion” (La philosophie de l’être, p. 113).
3. THE PHILOSOPHY OF BEING AS THE BASIS OF DOGMATIC THEOLOGY
3.1 METAPHYSICS OF BEING AND THEOLOGY
The metaphysics of being, as developed by St. Thomas, is fundamental to theology because it provides the necessary principles for understanding the truths of the faith. According to St. Thomas, “God is being by essence, and all things participate in this being to the extent that they exist” (Summa Theologiae, I, q. 3, a. 4). This understanding is essential for formulating Christian dogmas with precision and fidelity to revealed truth.
Joseph Pieper, in his work The Four Cardinal Virtues, emphasizes that “a realistic understanding of being is indispensable for a truly Christian moral and theological life” (p. 54).
3.2 THE IMPORTANCE OF DOGMATIC DEFINITIONS
Dogmatic definitions are the precise expression of the truths of the faith and must be based on a solid understanding of being and reality. Cornelio Fabro, a contemporary Thomist, stresses that “the current crisis in theology is largely a crisis of philosophy, where the ability to speak about being, and therefore about God, in a coherent manner has been lost” (La Nozione Metafisica di Partecipazione, p. 99).
4. THE ROLE OF COMMON SENSE IN DEFENDING THE FAITH
4.1 COMMON SENSE AS A GUARDIAN OF ORTHODOXY
Philosophical common sense acts as a guardian of orthodoxy, ensuring that theological formulations remain consistent with objective reality. “Common sense is like a compass that guides the theologian in his search for truth, avoiding the dangers of unfounded speculation,” writes Romano Amerio in Iota Unum (p. 45).
John Henry Newman, although better known for his theology, also defended the importance of a natural intuition towards truth in the faith, emphasizing that “philosophical common sense helps us recognize and assent to divine truths, protecting the faith from confusion and error” (Grammar of Assent, c. 2).
4.2 HISTORICAL EXAMPLES OF DEVIATIONS
Throughout history, philosophical deviations that have ignored common sense have led to serious doctrinal errors and heresies. “The departure from the metaphysics of being led to errors such as Arianism and Pelagianism, where the true nature of Christ and grace was lost sight of,” warns Louis Cardinal Billot in De Ecclesia Christi (p. 123).
5. CONCLUSION: THE NEED TO RETURN TO PHILOSOPHICAL REALISM
5.1 SUMMARY OF THE IMPORTANCE OF PHILOSOPHICAL REALISM
Philosophical realism, grounded in common sense and the philosophy of being, is essential to maintaining the integrity of Catholic theology. As Garrigou-Lagrange points out, “theology that is not based on a solid philosophy is destined to fall into error and confusion” (Le sens commun, p. 189).
5.2 CONSEQUENCES OF IGNORING COMMON SENSE
Ignoring common sense and philosophical realism leads to a crisis of faith, where truth is relativized, and theology loses its coherence. “Relativism is the most dangerous enemy of the Catholic faith because it destroys its foundation in objective truth,” asserts Romano Amerio (Iota Unum, p. 89).
5.3 CALL TO ACTION
It is urgent that Catholic philosophers and theologians reclaim philosophical realism and strengthen the relationship between the philosophy of being and dogmatic theology. Only in this way can the Catholic truth be protected and promoted in a world increasingly hostile to the faith. “The restoration of authentic theology begins with the restoration of solid philosophy,” concludes Garrigou-Lagrange in La philosophie de l’être (p. 231).
BIBLIOGRAPHY
• St. Thomas Aquinas, Summa Theologiae.
• Réginald Garrigou-Lagrange, Le sens commun: La philosophie de l’être et les formules dogmatiques.
• Réginald Garrigou-Lagrange, La philosophie de l’être.
• Étienne Gilson, Le Thomisme.
• Joseph Pieper, The Four Cardinal Virtues.
• Cornelio Fabro, La Nozione Metafisica di Partecipazione.
• Romano Amerio, Iota Unum.
• Louis Cardinal Billot, De Ecclesia Christi.
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