The word ‘kin-dom’ was offered to Britain Yearly Meeting this year in a piece of ministry about our main theme, living out our faith in the world. It is recorded in the minute, our discerned or distilled essence of what we have been given in our waiting worship, in this paragraph:
What are the changes which are needed to the systemic injustice and inequality that we see in society? We need to go deeper to find the roots of our social ills, and how we might uproot the powers that maintain them. We should rethink what needs to grow in this world and what does not. Can we transform the way the world is going and recognise that everyone and everything on the planet matters and can be thought of as a divine commonwealth, or kin-dom? Quakerism is all about putting our faith in a power which transforms us.
(The full minutes can be downloaded from the Quakers in Britain website. This quotation is from minute 36, ‘Living out our faith in the world – are we ready to meet the challenge?’)
This term intrigued me at the time and it seems worth thinking about the resonances which it has. One reference is obviously to the term ‘kingdom’ – in the minute, ‘kin-dom’ is offered as a rephrasing of ‘divine commonwealth’, a term which has itself been around for a while as an alternative to ‘kingdom of God’ or ‘kingdom of Heaven’. Although the words ‘kin’ and ‘king’ both come from the same Anglo-Saxon root, they have in today’s English quite different connotations.
‘King’ is a familiar word, even while we have a queen on the throne, and has a long history of religious use. Whether this use reinforces patriarchal values (by setting up human kings as divine), or subverts them (by replacing the human king’s authority with God’s authority), depends on the historical moment and your perspective on it: in either case, it is difficult to use a ‘God as king’ image today without being distracted by this issue. This seems to have been the motivation for the coining of the term ‘kin-dom’ among Christian feminists. (This blog post summarises the history.)
‘Kin’, although not unknown, is a more obscure word today. I think it’s mainly used in some Christmas carols and the phrases ‘kith and kin’ (‘kith’ is an even more obscure word meaning ‘friends’ or ‘fellow countrymen’), and ‘next of kin’ (where the vagueness of the term seems like an advantage). ‘Kin’ does still mean ‘family’, though, and this gives the term ‘kin-dom’ a specific flavour.
In the Divine Commonwealth, we might all simply be fellow citizens. Hopefully, in working for the common good, we would be neighbours and even friends. In a kin-dom, though, the implication is that everyone is family. It’s possible to have family members who don’t matter to you, and perhaps even sometimes healthy to ignore them. In general use, though, family is taken to be very important, and this is an additional weight which ‘kin-dom’ – however hard it is to read aloud – adds to the minute, especially to the idea that “everyone and everything on the planet matters”.