Previously we began our look at the second theme of Catholic social teaching about family, community and participation. There we focused on the family aspect of this theme, namely, the importance that the Church places on the family, since as humans we are relational beings called to live lives of love with others, with the family being the first opportunity for forming such relationships. 

 

Naturally, those first relationships are not meant to be the only ones. In fact, forming healthy, loving relationships outside our core family is a sign not only of basic human maturation, but ultimately something that helps us better fulfill the demands of this second theme. 

 

While it must be said that not everyone will have the same gifts, opportunities, or responsibilities in this regard, nevertheless each of us is a part of other social groups and structures that we’re called to be participants in. Beyond the family, that will mean forming relationships with those whom we share physical proximity with, like our neighbors. 

 

It also means recognizing that we share bonds with the other groups which we choose to be a part of. Predominantly, for us as Christians, this would include our parish community. This community is especially important since it is one that is brought together by shared belief and practice, not simply shared space. 

 

Moreover, it is a community that also connects us to other parish communities and indeed the Church as a whole. Here the lessons we were, we hope, learning from our family are reinforced and expanded. In some cases, perhaps they were taught or experienced for the first time, especially if our immediate family wasn’t capable or equipped to teach certain lessons well. Something easily overlooked is the interdependence between the immediate family and the Church as family. 

 

We may have heard the phrase “domestic church” as applied to the family (Vatican Council II, Lumen Gentium 11), the idea being that the family is to ultimately be a microcosm of what the Church throughout the world is called to be: a community of faith, united in love. However, this is also to work in reverse, namely, that the Church throughout the world is called to be a true family. 

 

In fact, it is for this reason that we utilize some of the familiar terms that we do when we call priests “Father,” or religious “Brother,” or “Sister,” or even refer to the Church as “Mother.” 

 

The reason these and similar terms are used is not because they’re titles (even though unfortunately they are often treated as such), it is because they are “relational” terms — terms that are supposed to indicate the same responsibilities and roles as they do in a family. 

 

Historically, using these terms would sometimes get early Christians into trouble because non-Christians would occasionally take their use to be indicative of actual physical relationships, causing rumor and confusion. 

 

Our belonging to all the different communities that we do however, is ultimately for purposes beyond our own benefit. We are called not just to be members, but true participants. 

 

Our relationships to other community members should be lived so as to be a contributing member of the community — forming it, making it to be what it is. The primary way will always be the basic relationships we have with others, but those relationships are to impact and shape the community as a whole. 

 

Regardless of the role we happen to play or the number of relationships we have, we are tasked with participation in some way — whether that is participation, in the local parish or society at large, or whether it means simply worshipping with others or casting a vote. 

 

Communities are ultimately formed by how their members participate and those who are Christians are called to help infuse Christ into all their relationships (whether implicitly or explicitly) so as to ensure that Christ likewise is a member of every community.