What is the sensus divinitatis?

Response

The sensus divinitatis is the innate ability of human beings to perceive God. This idea is primarily linked to the teachings of John Calvin, but it is also evident in the works of contemporary philosophers like Alvin Plantinga. Typically, the sensus divinitatis is likened to other senses such as sight or hearing. Just as sight allows us to experience light and hearing enables us to experience sound, the sensus divinitatis allows us to experience God.

According to Scripture, all individuals have a way of recognizing the existence of God (Romans 1:19-20). Some theologians attribute this awareness to the combination of empirical senses and intellect (Psalm 14:1;Psalm 19:1). Others see it as a general impulse or longing. However, as understood by Calvin and Plantinga, the sensus divinitatis is an inherent, immediate perception of God. This implies that our “sense of God” is not just on par with other empirical evidence. Instead, it suggests that believing in God’s existence is equally rational and fundamental as believing in what we see or hear.

The more robust interpretations of the sensus divinitatis theory propose that all individuals inherently “know” that God exists—a notion not without its controversies. Nevertheless, even this extreme view differs from the notion that faith in God is completely detached from reason or evidence. This perspective, known as fideism, suggests that empirical observations and intellect cannot offer substantial faith. The conventional understanding of sensus divinitatis suggests that we have a sense of God alongside, not in opposition to, other forms of evidence.

Advocates of the sensus divinitatis point out that the vast majority of people throughout history have had a sense of the divine.Lead some belief in the supernatural. This includes those in pervasively secular cultures and even those who reject organized faith or specific religions. That is to say, a minuscule proportion of humanity rejects absolutely all concepts of spiritual or supernatural reality. Continuing the parallel to empirical senses, proponents suggest this near-universal “sense of God” or “sense of the spiritual” ought not be dismissed as a figment of the imagination. Those without this sense of God would then be comparable to those with congenital or acquired blindness (see John 12:40).

A question arises concerning alternative perceptions of the divine. In theory, one could claim belief in Hinduism, Islam, or Wicca is supported by this same innate knowledge of the spiritual realm. Philosophers such as Calvin would counter that part of the sensus divinitatis is distinguishing between true and false concepts of God, just as properly functioning hearing distinguishes and identifies certain sounds. Other theologians respond to this difficulty by arguing a sensus divinitatis only serves to prove that spiritual experiences are legitimately part of human understanding, not that they intrinsically point toward a particular religious worldview.

Christians can agree to disagree about whether the sensus divinitatis exists or if it provides legitimate evidence for God. Whether human perception of God is a distinct, inborn faculty of the mind or the net effect of our other senses is ultimately irrelevant. What is beyond argument is that God leaves no excuse for ignorance of His existence (Romans 1:18-20). We all have the duty to glorify and thank God «because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. », (Romans 1:21) and to “ask . . . seek . . .

Knock in search of Him « Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you: », (Matthew 7:7).