Functions of the Nuclear Family & Attack upon the Source of Society
1. Four Functions of the Family & its subliminal importance
Family is the source of society; therefore,
it is understandable that society has become so fractured.[1]
If the family often “falls apart” how can society be stable? If we are truly
certain that the bond between husband and wife is the strongest possible bond
and an indisputable sign of human love, and yet even in that context, human
selfishness can flourish despite expense to the other; then how can we expect
any other relationship to be enduring? As marriage becomes less a holy
sacrament and more just another hindrance to one’s sinful appetite; peace,
harmony, and flourishing become increasingly unattainable for society. Man continues to despise anything that may disturb how he can indulge himself, even
to the point of denying reality (relativism). If we all acted this way, who
would be safe? Is not society simply attacking itself?
The family operates as a community
of persons. Much like the Most Holy Trinity, the community is principally
formed of love and maximizes the human experience of love.[2]
By nurturing children in such love, the family contributes to society not only
by providing its members but also by developing its members in virtue, skills,
etc.[3]
The family thus has a crucial and unique role in the common good.[4]
As the family seeks to contribute to society, they participate in the principal
mission of the Church, to call all peoples to Christ. Firstly, the family
brings its members the Gospel.[5]
Secondly, the family brings to society those formed in love, who are willing to
share the Gospel and to spread it for the common good and to those benefited by
the common good.[6]
Upon accomplishing the aforementioned, the family brings growth to the human
family by openness to life and brings to society the Gospel of life.[7]
Family is, indeed, so critically
important to society that without families there would be no society. In the
family, we learn what it means to love. If Christ is truly in the least of our
brethren, and we struggle to love even those we encounter, how can we expect to
love our neighbor who we do not see? Thus, only through the family can we develop
concern for the common good and realize that we truly are all victims of the
same oppressors, committers of the same sins, and saved by the one Savior.
Without this desire for the common good, society becomes dysfunctional; “A
society that seeks prosperity but turns its back on suffering.”[8]
2. According to Ryan Topping’s Rebuilding Catholic Culture, there are three principle attacks on the family:
Concerning the marriage vows, society is moved to consider marriage as a restraint, but they fail to consider anything besides commitment. On the contrary, if one is moved to accept another as a spouse, in the mind and heart of both spouses marriage cannot be reducible to a form of bondage. Marriage is pursued to give indeed, however, this gift of self does not leave each spouse destitute. Each spouse receives the other, and are bound willfully by the love for the other. Therefore, marriage is not bondage but a sublime expression of love’s true nature (free, unreserved, mutual, willing the good of the other without self-concern). Each spouse having fully received the other, grows their love to brim over, giving life to children. Yet this consequence of total self-gift, is not unfortunate, despite what society may suppose. Parents are most fulfilled by their children (cf. Jeremiah 31:15).[9] An ideal contrary to reproduction and happiness is the notion that gender is a social construct. This idea is contrary to the flourishing of either spouse, making men victims of their desires and women left to fend for themselves. Gender-fluidity disparages any idea of working together for the flourishing of society, denies loves of its authentic definition, and imposes a struggle for supposed dominance. In these ways, it seeks to destroy the common good by separating society at its source.
Ryan Topping, Rebuilding Catholic Culture: How the "Catechism" Can Shape Our Common Life (Manchester, NH: Sophia Institute Press, 2013), p.194.
Catechism of the Catholic Church, 2nd ed. (Washington, DC: United States Catholic Conference, 2000), 1603-4.
CCC, 1611.
CCC, 1603.
Pope John Paul II, Apostolic Exhortation on the Role of the Christian Family Familiaris consortio (21 November 1981), § 3,5.
Pope Benedict XVI, Post-Synodal Apostolic Exhortation on the Word of God in the Life and Mission of the Church Verbum domini (30 September 2010), § 85.
Verbum domini, 94.
Pope Francis, Encyclical on Fraternity and Social Friendship Fratelli tutti (3 October 2020), 65.
Ryan N.S. Topping, Rebuilding Catholic Culture (Sophia Institute Kindle Edition) p. 194.
