Abstract
This thesis compares the use of familial language in Paul’s writings with that used in the All Nations congregation of the Auckland Baptist Tabernacle. The Apostle Paul used various metaphors to engage the readers and hearers of his letters and portray his understanding of relevant theological issues. One prominent theme used throughout Paul’s letters is the metaphor of siblinghood (ἀδελφοί). This metaphor not only highlighted whom Paul understood the church to be – brothers and sisters in Christ – but also how the church should act – with the love and devotion of siblings.
For comparison and dialogue with Paul’s presentation of the familial metaphor, I undertook a case study of All Nations. Using ethnographic methods (participant observation, focus groups, content analysis), I asked when and how spiritual family language was used within the congregation in 2020. Additionally, I asked how All Nations’ members and leaders perceived and experienced spiritual family language.
In bringing the case study results into dialogue with my readings of Romans 8.12-17, 12.9-13, and 1 Thessalonians 4.9-12, it was apparent there were similarities and differences in the use of spiritual family language. Both Paul and All Nations used biolegal (biological and/or legal) terms to describe spiritual relationships to build intimacy and outline behavioural expectations. The uses and terms of spiritual family language differed. Paul primarily used the narrow relationship of siblings to describe all Christians, irrespective of geography or group. In contrast, All Nations generally used the broad relationships of family (family/whānau) to describe those within their church community.
Drawing on the dialogue between Paul and All Nations and building on Braithwaite et al.’s work, I propose an “extended family” model of church family as the ideal representation of found family within the church. However, I recognise the contextual reality of many individuals and churches and highlight the necessary place of “substitute” and “supplemental” models of church family.
I devised and recommend utilising a six-way model of spiritual family language. This model highlights the various elements (terms and applications) of spiritual family language: narrow use, broad use, direct and indirect narrow terms, and direct and indirect broad terms. I then argue that when using spiritual family language, we should use all six elements of the familial metaphor in contextually relevant ways.
This thesis demonstrates the need and challenge of bringing the two disciplines of biblical studies and practical theology into dialogue. Moreover, it highlights the need to continue reflecting on and promoting spiritual family language within our congregations, bringing it from a predominantly internalised identity marker to one embraced and expressed in culturally contextual ways.