Christian Attending Catholic Social Gatherings and Luncheons
Christian participation in social gatherings, including those hosted by Catholics, can be understood through the broader theological concept of the communion of saints and the biblical emphasis on hospitality and fellowship. The communion of saints encompasses believers united with God and with one another, both in heaven and on earth [2]. This unity is expressed in various ways, including public and social worship, holy conversation, mutual prayer, exhortation, comfort, and kindness [2].
The Apostle Paul encourages believers to practice hospitality, "communicating to the necessities of the saints" and "pursuing hospitality" (Romans 12:13 DRC) [1]. This instruction is not limited to fellow members of one's immediate congregation but extends to those in need, especially those who might be "exiled for the faith" [8]. Such hospitality is to be offered "without grudging" or "murmuring," but with "open-hearted sincerity" and "cordiality" [8]. This suggests a general principle of engaging with others in a spirit of generosity and fellowship, regardless of specific denominational affiliation, provided the context is not one that compromises one's faith.
Historically, there has been a distinction drawn between social interaction and participation in religious rites that might imply agreement with differing doctrines. Early Christian writers, such as Lactantius, cautioned against joining in "impious practices of the heathens," specifically warning against participating in "the assembly of the Gentiles" and "indecent spectacles" like "theatres and the pomps of the heathens" [7]. The concern was that such participation could be seen as fellowship with "those that favour the things of the devil" and lead to spiritual harm [7]. This perspective highlights a need for discernment regarding the nature of the gathering and its potential implications for one's faith.
In the context of the Lord's Supper, Reformed theologians like John Calvin and Charles Hodge emphasize that the sacrament is intended for believers who profess to be disciples of Christ [5]. Calvin argues that partaking of Christ's body and blood in the Supper signifies abiding in Christ and Christ abiding in the believer [6]. Hodge further clarifies that worthy participation requires self-examination regarding one's knowledge to discern the Lord's body, faith to feed upon Him, repentance, love, and new obedience [4]. While the Lord's Supper is a profound expression of unity among believers, it is also understood as a specific act of worship with theological prerequisites that differ among traditions. For instance, the Catholic understanding of the Eucharist, as articulated by Aquinas, involves Christ Himself being contained in the sacrament under sacramental species, and spiritual eating can occur through union with Christ in perfect charity and clear vision, even for angels [10]. These differing theological understandings of the Eucharist often lead to restrictions on intercommunion between denominations.
However, social gatherings and luncheons, distinct from formal religious rites, generally fall under the broader category of Christian fellowship and hospitality. The "communion of saints" extends to mutual sympathy and kindness (Romans 12:15) and edification (1 Thessalonians 5:11) [2]. Thomas Aquinas, in discussing religious life, notes that it is fitting for a religious order to be established for works of the active life that advance the good of one's neighbor, particularly through spiritual welfare [9]. This principle can be extended to social interactions that foster goodwill and neighborly relations.
Therefore, while participation in specific religious sacraments might be restricted due to doctrinal differences, general social gatherings and luncheons, even those hosted by Catholics, would typically be viewed as permissible for Christians, provided they do not involve activities that compromise one's faith or imply agreement with doctrines contrary to one's convictions. The emphasis remains on discerning the nature of the gathering and maintaining a clear conscience, as one has "cause for glorying through Jesus Christ, in those things which pertain to God" (Romans 15:17 Webster) [3].
Sources
- Romans “Romans 12:13 (DRC) — Communicating to the necessities of the saints. Pursuing hospitality.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Communion of Saints — According to the prayer of Christ -- Joh 17:20,21. Is with God. -- 1Jo 1:3. Saints in heaven. -- Heb 12:22-24. Each other. -- Ga 2:9; 1Jo 1:3,7. God marks, with his approval -- Mal 3:16. Christ is present in -- Mt 18:20. In public and social worship -- Ps 34:3; 55:14; Ac 1:14; Heb 10:25. In the Lord's supper -- 1Co 10:17. In holy conversation -- Mal 3:16. In prayer for each other -- 2Co 1:11; Eph 6:18. In exhortation -- Col 3:16; Heb 10:25. In mutual comfort and edification -- 1Th 4:18; 5:11. In mutual sympathy and kindness -- Ro 12:15; Eph 4:32”
- Romans “Romans 15:17 (Webster) — I have therefore cause for glorying through Jesus Christ, in those things which pertain to God.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: this sacrament demands should exist in the heart, without producing supreme love and gratitude to Christ, and the fixed purpose to forsake all sin and to live devoted to his service. Our Church, therefore, teaches that it is required of them who would worthily partake of the Lord’s Supper, that they examine themselves, of their knowledge to discern the Lord’s body, of their faith to feed upon Him, of their repentance, love, and new obedience. It is, however, not to be inferred from this that a man must be assured that he is a true believe”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: all admit that in the Lord’s Supper believers are thus united to Christ and to one another. Qualifications for the Lord’s Supper. It is plain from the preceding account of the nature and design of this sacrament, that it is intended for believers; and that those who come to the table of the Lord do thereby profess to be his disciples. If sincere in this profession, they receive the inestimable gifts which it is intended to convey. If insincere, they eat and drink judgment to themselves. The Apostle, therefore, argues that as those who par”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: For, not to mention other reasons, they cannot be at the same time the members of Christ and the members of a harlot. In fine, when Christ himself says, ‘He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him’ ( John 6:56 ), he shows what it is to eat the body of Christ, not sacramentally, but in reality. It is to abide in Christ, that Christ may abide in him. For it is just as if he had said, Let not him who abides not in me, and in whom I abide not, say or think that he eats my body or drinks my blood.” Let ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — THAT CHRISTIANS MUST ABSTAIN FROM ALL THE IMPIOUS PRACTICES OF THE HEATHENS.: LXII. Take heed, therefore, not to join yourselves in your worship with those that perish, which is the assembly of the Gentiles, to your deceit and destruction. For there is no fellowship between God and the devil; for he that assembles himself with those that favour the things of the devil, will be esteemed one of them, and will inherit a woe. Avoid also indecent spectacles: I mean the theatres and the pomps of the heathens; their enchantments, obs”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 4:9: (Rom 12:13; Heb 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love. without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Different Kinds of Religious Life, Art. 4: Article: Whether a religious order can be established for preaching or hearing confessions? I answer that, As stated above (Article [2]), it is fitting for a religious order to be established for the works of the active life, in so far as they are directed to the good of our neighbor, the service of God, and the upkeep of divine worship. Now the good of our neighbor is advanced by things pertaining to the spiritual welfare of the soul rather than by things pertaining ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 2: Article: Whether it belongs to man alone to eat this sacrament spiritually? I answer that, Christ Himself is contained in this sacrament, not under His proper species, but under the sacramental species. Consequently there are two ways of eating spiritually. First, as Christ Himself exists under His proper species, and in this way the angels eat Christ spiritually inasmuch as they are united with Him in the enjoyment of perfect charity, and in clear vision (and this is the bread we”