Pauline Adoption: a Sociological Approach

Abstract

Paul’s term huiothesia, ‘adoption as sons,’ has often been investigated along the more traditional lines of Christology, soteriology etc. However, rarely, if at all, have commentators recognised or acknowledged that this metaphor is an(other) important conversion-initiation term ‘best viewed against the ancient Roman socio-legal practice of adoption ‘ thereby making it a most appropriate term to describe what was happening to the early Pauline Christians who embraced the gospel. Just as adoption in Roman society signified a break with old familial ties and a commitment to a new familia, so conversion, or in Pauline nomenclature ‘adoption,’ denoted a new allegiance or a re-socialisation by joining the new family of God. But, whereas adoption as social reality caused no conflicting loyalties, in its metaphorical sense, applied to Christian converts, it invariably identified the tensions which existed between the natural and the new spiritual family. Moreover, according to modern sociological theory (i.e. Berger and Luckmann), if such a re-socialisation is to ‘succeed,’ it will best do so in circumstances where one’s primary socialisation took place i.e. a family-like fellowship. In light of this, it is instructive to note that Paul’s letter to the Galatians is not only the context where Paul employs his adoption term but is also the locus where he refers to the early Christians as a ‘household/family of believers’ (Gal. 6:10) thereby indicating the apostle’s awareness of adoption as a resocialisation process (cf. Gal. 1:13-16). This letter is one replete with familial terminology (e.g. ‘household-guardian,’ ‘infant,’ ‘father,’ ‘slaves,’ ‘sons,’ ‘heirs’ etc.), including the central focus on these early Christians as ‘adopted sons’ (Gal. 3:26-4:7) who probably came to regard the ekklesia, ‘the family of God,’ as an alternative or replacement for their natural families.