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DOI: 10.54195/ef19862

A R T I C L E

Relational Authenticity in Community: A Key 
for Support on the Spiritual Journey?

Sarah Oliva

Abstract
As God leads his people in this current age, the church, ever-changing and growing, 
has responded with new expressions of independent community churches. Jesus’ 
mandate for the church to care for its people has not changed. How then, are inde-
pendent community churches supporting the spiritual journeys of their congregants? 
This article presents a case study of The Big Table, an independent community church 
in South Perth, Western Australia. It uses interviews and participant observations to 
examine how spiritual support is provided beyond traditional church models. It draws 
from and extends, a theoretical framework of relational authenticity proposed by 
Lynne Taylor (2017), emphasizing its role in nurturing faith during seasons of doubt, 
crisis and transition. This has theoretical relevance as it extends Taylor’s research from 
recent converts to believers through faith transitions. The study shows how the deeply 
valued practices of community engagement, worship, Scripture exploration and rela-
tional leadership sustain spiritual formation and faith continuity, whilst highlighting 
the importance of relational authenticity as central to supporting believers across faith 
transitions. The article also has ministry relevance for understanding the journeys of 
believers who depart existing expressions of church, whilst retaining faith in God. It 
also holds practical relevance for church leaders exploring new expressions of church, 
offering insights into fostering meaningful spiritual engagement and support outside 
traditional frameworks.

Keywords: Relational authenticity, Spiritual formation journey, Independent community 
church

Ecclesial Futures
2025



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1 Introduction
Through all stages of the spiritual journey, the church is mandated to care for its 
congregants. In Jn 21.15-17, Jesus instructed the church to nourish, teach and love 
God’s children, and Peter in his first letter later urged the church to mature in their 
faith (1 Pet. 2.2). Scholars agree that spiritual formation and support of congregants’ 
relationships with God through all stages of their growth and development is a vital 
role for the church.

With church numbers in decline, partly due to a lack of support on the spiritual 
journey, multiple independent community churches, understood to be non-tradi-
tional, non-denominational church communities, have arisen in response. Often 
structured with values and practices that respond to the postmodern world and 
community in which it finds itself, independent community churches express them-
selves in innovative ways to meet the needs of people in a changing cultural land-
scape. There has been minimal study, though, at the intersection of the spiritual 
formation journey and how independent community churches are best supporting 
their congregants.

This article posits that relational authenticity, understood as the ongoing journey 
toward authentic expression of persons in their relationships with God, self and 
others, is a crucial practice in independent community churches that support Chris-
tians through and beyond seasons of the spiritual journey, including doubt and crisis. 
The article does this by further defining and unpacking relational authenticity and its 
relationship to the spiritual formation journey. Then, by drawing upon a case study 
of one independent community church, it presents the role of relational authenticity 
in the lived experiences of churchgoers. Next, it reflects upon the significance of 
relational authenticity, in contrast to just relationships, through the spiritual prac-
tices of community, worship, Scripture exploration and relational leadership. Finally, 
it considers the implications of this for ministry relevance to church departers as well 
as leaders who are pioneering new and diverse expressions of church.

2 Relational Authenticity and the Spiritual Journey
Lynne Taylor’s work on atonement and relational authenticity asserts that atone-
ment facilitates the restoration of relationships across all dimensions: personal, 
social and cosmological. Building upon Charles Guignon’s (2004) definition of authen-
ticity, Taylor defines relational authenticity as “The project of becoming the person 
you are: imaging the relational God” (Taylor 2017: 37). Atonement is the beginning 
of an ongoing movement toward relational authenticity and the becoming of a 
person’s authentic self and all they were created to be (36–7). Having been made 
in the image of God, wholeness and relational authenticity are found in the created 
beings imaging God through loving relationships (31). The act of atonement positions 



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the Christian in right relationship with God, but the process of becoming relation-
ally authentic, with God, self and others is a journey. Relational authenticity can be 
understood differently to just relationships, in that it is a part of the journey of the 
Christian from the starting point of a right relationship with God, that enables the 
imaging of God, in love, toward being one’s true, whole and authentic self.

For the Christian, the spiritual formation journey is an ongoing and fundamental 
lifetime expedition, with circular movements and undulations of crescents and 
valleys. It is informed organically by one’s relationship with God and responses to 
events that naturally occur throughout life (Hagberg and Guelich 2005). Faith strug-
gles through doubt and crisis, are a crucial aspect of the spiritual journey intrinsic to 
the Christian’s existence . The spiritual formation journey is the act of moving toward 
relational authenticity, set upon by, atonement.

Unfortunately, many churches are ill-equipped to facilitate spiritual formation 
effectively through all stages of the spiritual journey (Barton et al. 2014). Jamieson’s 
(2002) research on the faith journeys of church departers from evangelical, charis-
matic and Pentecostal institutional church models posits that churches often struggle 
to address queries around faith. Congregants have left the church, but their faith has 
remained intact . Not looking to leave the faith, people are exploring new ways of being 
the church and expressing their spirituality. In the changing cultural landscape where 
a subjective understanding of truth is more commonly accepted than an imposed 
metanarrative, people everywhere, including Christians, have a longing for “more God 
and less church, more faith and less religion” (Martin 2002: 9). People are searching 
for safe spaces where they can be truly authentic in relationships with others.

A call to church renewal at the turn of the last century has seen the church 
respond with new and inventive expressions of faith and the establishment of 
multiple, diverse small congregations of believers primarily concerned with Jesus 
and authentic relationships with one another. Independent community churches, 
understood to be non-traditional, non-denominational church models with common 
overlapping hallmarks such as informal and non-conventional locations for meet-
ings, like cafes and pubs, and a declericalized leadership structure have arisen 
across the globe. Callahan’s (2000) work on small community churches observed a 
growing trend toward small, strong congregations, arguing that people were looking 
for communities that embraced relationships over busy church programmes.

Gibbs and Bolger’s (2006) investigation on the nature of emerging churches and 
movements emphasizes that supportive and effective churches meet the spiritual 
needs of congregants in a changing culture with the main concern being congregants’ 
holisitic growth through rich encounters with God (Gibbs & Bolger 2006: 234). Viola 
(2009) asserts that mutual edification through community gatherings without pretence 
and a hands-on approach in its meetings will accelerate Christian spiritual growth. In 
the missional church space, Beard, through his study on spiritual formation practices 



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in the missional movement, suggests that spiritual formation through missional disci-
pleship takes place via the organic flow of living life together (Beard 2015: 181). 

In these new expressions of church though, the question arises of which prac-
tices best support their congregants on their spiritual journey? Liesch (2001), on the 
importance of worship in church today, emphasizes the need for mutual edification 
in community for worship to be effective, whilst TenElshof suggests the (universal) 
Church needs to provide good listening and responding skills to allow for sharing 
honestly and authentically and for the Holy Spirit to bring holistic spiritual growth 
(Barton et al. 2014: 300). Breedt and Niemandt’s (2013) research on relational lead-
ership and the missional church posits that, in a time where honesty, truthfulness, 
integrity and relationships are highly prized, for leaders to lead effectively, it is neces-
sary for authentic relationships to be cultivated among those whom the leaders lead. 
In each of these practices, relational authenticity is at their centre.

The case study below showcases an independent community church and the 
significance of relational authenticity in the lived experiences of its congregants as 
they move along the spiritual journey. Before I develop my method and share my 
findings, let me briefly introduce the case study.

3 The Big Table South Perth Case Study
The Big Table South Perth (henceforth referred to as TBTSP), is one in a network of 
small churches in Perth, Western Australia. With a belief that the Church is primarily 
a who and not a what, they “gather together in a bunch of different contexts to 
worship God, deepen relationship with Jesus, live out faith together, be shaped by his 
Word and share the good news of Jesus through living their ordinary lives together in 
community” (The Big Table 2010).

The Big Table network has an emphasis on small numbers for the cultivation of 
authentic and vulnerable relationships. As the lead pastor Simon stated, “At The Big 
Table, there is an opportunity for flourishing intimacy that is not easily conceived in 
larger groups” (The Big Table 2021). The missing component of relationships over 
programs for flourishing churches as argued by Callahan (2000), Viola (2009) and 
Beard (2015) is foundational to The Big Table model.

The vision of TBTSP is to be a “church-planting church” (The Big Table 2010). It is 
a community of people centred around Jesus Christ seeking to love and support one 
another in daily life and share this love with the greater communities in which the 
church finds itself. This occurs by “bringing the Kingdom of God into daily contexts 
through (as examples) participation in running clubs and community gardens” (The 
Big Table 2010).

Upon arrival at the family home where the Sunday morning service is held, I 
was immediately taken by its informal atmosphere. Children ate toast in the open 



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kitchen living area, and two musicians in the lounge corner acoustically practised 
worship songs for the service. The pastor made coffee while small groups of people 
conversed in the backyard around a long, big table. Whilst TBTSP has never defined 
itself by its venue, it is aptly named because everyone who gathers at the table is 
considered equal, welcome and valued. With societal status stripped away, each 
person has a place and is seen.

During the worship block, a small child spontaneously asked to share his week’s 
reflection on faith, before assisting with the morning’s preparation of a community 
service initiative, a Bread Run, where bread is delivered to the homes of people in 
need. This is just one expression of the diverse rhythms adopted by the community, 
which include formal and informal gatherings of brunches, retreats, formal church 
services and shared meals.

TBTSP is an independent community church that displays characteristics neces-
sary for relevance today. The church gathers in non-institutional contexts, primarily 
a home, but also finds itself in cafes, by the river and in the garden. There is a recog-
nition that worship extends beyond the music block, with various styles having been 
explored. The church structure prioritizes community accountability with a rela-
tional leadership model, drawing inspiration from the book of Acts.

This community of Jesus-followers seeks to embody his mission to the greater 
community through love for one another. They come from diverse denominational 
backgrounds, engage with contemporary culture and emphasize personal choice 
and the individual’s responsibility for participation in the community. The church 
has inadvertently addressed the spiritual needs of a community navigating a shifting 
cultural landscape.

3.1 Case Study Design
The case study used a phenomenological design to inform the data collection and 
analysis. To answer the central question of which practises best support congregants 
on their spiritual journey, a thorough study of The Big Table website, and phenome-
nological methods of participant observations and semi-structured interviews were 
undertaken.

For the research, Hagberg and Guelich’s (2005) Critical Journey model was utilized 
for mapping the progress and development of the individual participants’ spiritual 
journeys. Their six-stage development model integrates biblical principles and histor-
ical perspectives offering a flexible framework, where individuals progress through 
the journey in a spiral-like fashion. According to Hagberg and Guelich, the critical 
(spiritual) journey is the “response to faith in God and the resulting life changes” 
(Hagberg and Guelich 2005: xv).

Hagberg and Guelich’s spiritual journey model stages are described as follows: 
(Demarest 2008: 160)



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1. The Beginning of a Converted Life, where God is discovered and recognized.
2. The Life of Learning and Discipleship: where exploration and practice of the new 

belief system takes place.
3. The Productive Life: where one consciously serves God using their spiritual gifts.
4. The Journey Inwards: a period where beliefs and paradigms are challenged in 

what is commonly a disconcerting experience, aptly named The Wall. The Wall 
defines a time where the journeyer questions, explores doubts and entertains 
possibilities that were once easily dismissed as incongruent with their belief 
system, and which often appear as a failing faith in the eyes of those in Stages 
One to Three. Coming through to Stage Five normally comes with a letting go and 
acceptance that doubt can be congruent with faith.

5. The Journey Outward: where the journeyer is recentered, surrendering self to God, 
unafraid of the consequences and aware of God’s love for the believer. This stage 
can appear as weakness, impracticality and inefficiency to those at earlier stages.

6. The Life of Love: where God’s love is demonstrated through the person, who is 
now able to love more compassionately and consistently.

The semi-structured interviews conducted with six participants gathered their 
insights on faith, the spiritual journey and supportive church practices. An open-
ended approach was utilized by incorporating structured and direct questions but 
allowing flexibility for the participant and interviewer to explore topics that arose 
organically. The questions were specifically themed to locate where each participant 
considered themselves on their spiritual journey and identify if they had experienced 
a season of doubt and crisis. The Big Table values and specific church practices were 
then mapped against this placement and explored to determine how they may have 
supported the participants on their journey through the various stages.

Interviews were recorded and analysed by coding the collected data. The multiple 
participants’ interviews helped to achieve data triangulation, enabling a broader, 
deeper, and more comprehensive understanding of the phenomenon.

Four themes were explored during the interviews:1

1. Understanding of Definitions and Location on the Critical Journey model.
2. Identification of resonance with church values.
3. Open-ended questions on spiritual formation practices.
4. Explicit questions on Scripture, worship, church structure and leadership.

1 Examples of interview questions for each section include: 1.) How would you describe where you’re at 
on your spiritual journey of faith in God? 2.) Of your church values, which resonate most strongly with 
you for faith support? 3.) In the church community, what opportunities have you had to explore ques-
tions that might reveal doubt or unsurety around Christian faith, identity and ways of being? 4.) How 
does community inform your faith development? Examples?



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Concerning the Critical Journey model, participants were informed about the model 
and stages, philosophical underpinnings, and offered a diagram to consider and 
reflect upon. They were asked if they resonated with the model, and if so, where they 
might locate themselves. They were also asked if they had experienced The Wall, and 
if that occurred during their time at TBTSP. Further questions were asked to draw out 
descriptions of their experience and church support during the time.

During both participant-observations as a researcher, I recorded the events and 
behaviours of the congregants in a journal: the events of the service, how congregants 
responded as a whole group, individual behavior that stood out as unique, and 
discernment of the church’s atmosphere. The specific practices of worship, Scripture 
exploration and expression of gifts were also observed closely. The greatest limita-
tion of the study was the sample size affecting generalizability to the greater popu-
lation. As the researcher and an indirect pastor in the greater Big Table network, 
there was potential for bias, which was overcome through a common phenomeno-
logical research practice called bracketing. This process involves creating an epoché, 
wherein I suspended my own bias, opinions and feelings for the purpose and dura-
tion of the study. To achieve this, I made note of any instances where my personal 
thoughts and perspectives could potentially influence the data collection or analysis. 
At the beginning of each interview, I reminded the congregants I was researching 
their responses for the study and with no agenda for TBTSP itself.

4 The Results
This section will discuss the results of the case study: the participants’ journey 
location, their resonance with church values and spiritual practices, and relational 
authenticity in community, through worship, Scripture exploration and relational 
leadership. It can be noted here that the results show God works in and through 
relationships on the spiritual journey.

4.1 The Perceived Journey Location
Table 1 reflects where the six participants located themselves on their spiritual 
journey, with five of the six participants indicating they were past questioning the 
basic tenets of their faith. They expressed that regardless of whatever may even-
tuate in life, they would be unlikely to reject God. Each indicated they were at a place 
of surrender in life, aware there may be mystery and tension, but God remains the 
same and they were content to be led by their faith and for God’s purposes. This 
surrendering to God affirms what Taylor (2017) describes as reconciliation with God 
and self.

When presented with the Critical Journey model, each participant resonated 
with it. Renee commented, “The oscillation back and forth between stages is a 



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relatable experience” (Renee 2023). Five participants identified as being at Stage Five 
of the journey and described journeying through The Wall in the past, mostly before 
coming to TBTSP. Gabriel identified as fluctuating between Stages Three and Four. 
She is exploring the Productive Life but recognizes that a lot of life right now is spent 
on the Journey Inward.

Taylor’s (2017) work on atonement is positioned in Stage One: The Beginning 
of a Converted Life, whilst the case study shows participants placing themselves 
between Stages Three and Five, making this study beneficial in better understanding 
relational authenticity in later faith transitions of the Christian.

Table 1 Participants’ present stage on the Critical Journey (including The Wall 
experience)

1. Beginning

2. Discipleship

3. Productive Life Gabriel

4. Journey Inward Gabriel

4a. Wall Experience prior to TBTSP Daphne Tricia Gregory

4b. Wall Experience during TBTSP Jill Renee

5. Journey Outward Jill Renee Daphne Tricia Gregory

6. Love

Renee and Jill both mentioned experiencing The Wall during their time at TBTSP. 
Renee discussed how the stressful period of the COVID-19 lockdown in 2020 trig-
gered a wall experience for her, causing oscillation between the Journey Inward of 
Stage Four and repeatedly hitting The Wall. Through the support of various friends 
in the community praying for her and offering prophetic words of encouragement in 
a timely manner, she learned to “stop letting my brain overthink things and simply 
surrender” (Renee 2023).

Renee’s response prompts reflection on Jamieson’s research and the large 
number of church departers who felt they didn’t have space in their churches to 
explore questions of doubt that often exist during The Wall experience. When asked, 
all participants agreed they had the opportunity to discuss doubt at TBTSP, but not 
on a Sunday morning. When challenging questions are raised, Renee explained that 
individuals are graciously invited to discuss their questions in smaller groups where 
such questions are addressed with love and authenticity.



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The self-assessed stage of the spiritual journey for participants in this study 
places them much further along than the initial conversion stage (Stages Three to 
Five in comparison to Stage One), which is the focus of Taylor’s (2017) work. However, 
the participants’ advanced progression on the journey shows that Christians can and 
do move towards and experience the relational authenticity Taylor proposed.

4.2 Church Values and Spiritual Practices
An important aspect of TBTSP is its values.2 The study revealed that the communi-
ty’s core values are commitment to Jesus, intentional relationships and authentic, 
meaningful connects with others. This can be viewed in Table 2 below. This highlights 
how relational authenticity play a crucial role in spiritual practices that best support 
growth along one’s spiritual journey.

Table 2 Participants’ resonance with church values

Value Number of participants

1 2 3 4 5 6

Jesus-centredness

Gospel-directed

Open-handed

Missionally faithful

Justice seekers

Relationally intentional

Authenticity

Gratitude

Love of planting churches

Everyone’s on mission

Shaped by the Bible

Theologically considerate

As seen in Table 3, the study found worship, Scripture exploration and gift expres-
sion to be key practices impacting congregants’ spiritual journeys. The relational 

2 The Big Table values can be viewed at www.thebigtable.org.au

http://www.thebigtable.org.au


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leadership model plays a key structural role in practice effectiveness and will also be 
discussed as significant. The interpretive key, however, is that the practices are most 
effective when exercised through the most important values. Commitment to Jesus 
and relational authenticity in community undergird each of these practices. It can be 
noted at this point that relational authenticity itself begins at the starting position 
of relationship with God through Jesus (Taylor 2017). Without this relationship first, 
loving relationships within the community matter little towards authenticity. Experi-
encing God’s love enables believers to love one another towards relational authen-
ticity.

Table 3 Participants’ esteem of practices for spiritual journey support

Spiritual practice Number of Participants

Worship

Scripture exploration

Gift expression

Prayer

Missional presence in the community

50-50 Giving model

4.3 Relational Authenticity and Community
God’s mission is for us to be in community. Though not an assessed practice, TBTSP’s 
community focus through ecclesiology and structures proves essential to all its 
spiritual practices. Relational authenticity in community with genuine Jesus-followers 
is foundational for this cultivation of community as highlighted in the commonly held 
values observed above. The results show God works in and through relationships on 
the spiritual journey.

Dining Tables (groups of six to eight people meeting fortnightly for a meal), Coffee 
Tables (groups of two to three people meeting for a time of sharing and relation-
ship building) and other informal gatherings organically create varying vulnerability 
within relationships. Dining Tables offer space to explore faith and doubt through 
diverse Scripture interpretations, whilst Coffee Tables offer intimacy for exploring 
personal issues. Gregory emphasized the role of others in challenging ideas and 
notions, commenting, “Hearing what other people think, regardless of whether I 
agree or disagree, causes me to question my own opinion and this informs my faith” 
(Gregory 2023).



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TBTSP’s structure seems to accomplish this and hence affirms its role to support 
spiritual growth amongst its congregants. It is important to note, however, the will-
ingness of the participants to engage with one another in relational authenticity. 
As people commune organically and intentionally, relational authenticity is culti-
vated, encouraging acceptance and reconciliation between God, self and others. This 
supports people as they move through the different stages of the spiritual journey.

For Tricia, “being in community is the most significant thing to support for the 
spiritual journey” (Tricia 2023). Tricia reflected that a relationally intentional commu-
nity is highly important to spiritual growth because disagreements and differences 
are highlighted, providing an opportunity to truly pursue love and reconciliation. 
This has forced Tricia to learn healthy strategies for dealing with relationships, strug-
gles and problems and has progressed her along her spiritual journey. Gibbs and 
Bolger (2006) note the challenge of building relationships on a deeper foundation 
in a culture where contractual and casual relationships prevail. Yet, they assert that 
the family of God, when expressing itself through relationships rather than weekly 
meetings and events, can do this. “Emerging church people commit to one another, 
and God, and that commitment is deep and lasting” (Gibbs and Bolger 2006: 97). This 
is the case for the participants of this study.

Renee expressed longing for solitude with God during seasons of hardship, but 
stated, “I don’t think that’s God’s design. I think God wants us to grow together and be 
a community of love and you can’t do that by yourself” (Renee 2023). When reflecting 
upon previous big church experiences, where relationships were not intentionally 
cultivated, Renee said, “People claimed to be your friend, but they didn’t show up 
when you needed it most” (Renee 2023). Given that Renee journeyed through The 
Wall during her time at TBTSP, these comments reveal how important community 
has been to her.

4.4 Relational Authenticity and Worship
Worship was identified by all six participants as key to supporting their spiritual 
journeys. The participants described worship as a way of living, but recognized the 
service’s worship block, as an opportunity to connect in community as they inten-
tionally seek God through music and song. Participants highly rated meditating on 
the truths of God’s love in a safe space where everyone is together as important for 
faith building. For Gabriel, “I look forward to worshipping the most. It’s the being 
together and singing to God I find moving. Being so isolated from key people in my 
life is overcome by a strong sense of connectedness with my church community and 
God together” (Gabriel 2023).

While all churches worship together, participants felt that worshipping together 
in a community where the congregation is connected through relational authen-
ticity was a unique dimension of TBTSP. It is reminiscent of Gibbs and Bolger’s 



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description of worship in the emerging church as a “shared event that binds people 
together” (Gibbs and Bolger 2006: 93). Callahan (2000) asserted that dynamic, corpo-
rate worship with a strong sense of belonging and community was essential for an 
effective church . Liesch (2001) goes further and points out that Colossians 3.16 and 
Ephesians 5.21 instruct the Church to sing to God and one another, teaching and 
admonishing one another . For Liesch (2001), worshipping together in community 
is an instruction for spiritual growth and the church should embrace this. TBTSP 
aligns with Liesch’s scriptural interpretation and its impact upon the congregation 
is evident.

Participants acknowledged that the worship block is always saturated with 
prayer by both the worship ministers and the congregation. Open space and encour-
agement for the sharing of Scripture and prayer make sure that worship is under-
pinned by relational authenticity, as Jill illustrated. She recalled a time she wrote a 
song to God, heavily founded on Scripture, called “Rest”. Jill, along with Simon and 
the worship team, collaborated to finish the song, and she felt it was a special expres-
sion linked to the particular people at TBTSP. After recording it, they presented it at 
church and Simon delivered a sermon that day connected to the lyrics of the song. 
Jill articulated how encouraging this was to her; that it was not only her expression of 
faith toward God, but it had become everyone’s.

4.5 Relational Authenticity and Leadership
Relational leadership refers to the paradigm that effective leadership involves 
the leader’s capacity to participate in and cultivate positive relationships within 
an organization (Beard 2015: 175). Like a servant leadership model, its emphasis, 
however, is on relationships, rather than just serving. A relational leadership church 
model is well-fitting in a relationship-based church because it reflects God’s Triune 
relationship and God’s relationship with the Church. This model encourages mutual 
submission and accountability between all. In a time where honesty, truthfulness, 
integrity and relationships are highly prized, for leaders to lead effectively it is neces-
sary that authentic relationships are cultivated among those whom the leaders lead 
(Breedt and Niemandt 2013). TenElshof affirmed that this emphasis on relationship is 
necessary and posited that congregants must see and experience a level of authen-
ticity and brokenness from leadership for spiritual formation to occur (Barton et al. 
2014: 304). TBTSP’s relational leadership model underpinned by values of relational 
authenticity created opportunity for this.

At TBTSP, the relational leadership model was most evident in the way it under-
girded other spiritual practices. Tricia emphasized there is not a hierarchy in the 
leadership style and structures that do exist. Every member was encouraged, 
if God was leading them, to share a word or pray for one another. Permission to 
speak into one another’s lives was encouraged and practised. From my participant 



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observations, this was obvious in the way every member was encouraged to share 
during the worship block; this extended even to a young child who shared a reflec-
tion on their faith. Others spoke out Scripture, words of encouragement and prayer 
for the congregation.

The value of the relational leadership model was also highly evident in the 
glowing descriptions participants gave of the opportunities they had to express their 
spiritual gifts. This model leans into Paul’s body theology (in Rom. 12.4-8 and 1 Cor. 
12.12-27) that every member has a part to play, and Jesus is the Head of the people. 
Daphne described the community as bolstering the value of its congregants and 
including them in everything. “Everyone gets a chance. You don’t have to audition for 
anything or be the best. You just need to have a willing heart and that’s what counts 
the most” (Daphne 2023). Jill iterated that this nature of leadership provided a lot of 
space for people to flourish in their gifts and move into positions of organic leader-
ship amongst the body, commenting that, “as long as people are mature, this gener-
ally works out quite okay” ( Jill 2023). This reflected the good leadership Cole (2010) 
speaks of, leadership not only about casting vision, but empowering others to find 
their own vision and release it .

4.6 Relational Authenticity and Scripture
At TBTSP, Scripture is regarded as God’s revealed Word to humanity. For Tricia, being 
shaped by the Bible is a key value. She believed it was extremely important to not get 
caught up in traditions or expectations, but to simply remain faithful to Scripture. A 
part of this value was the way in which teaching and interpreting Scripture was prac-
tised at TBTSP, with a strong emphasis on conversation. Sunday mornings gener-
ally offer a sermon, and Scripture also features in worship through lyrics as well 
as general proclamation amongst the congregants. The church organized regular 
panels and interviews with congregants to explore Scripture and personal testimo-
nies. The Dining Tables were also places for Scripture study and discussion. Tricia 
commented that it was through the relational aspects of TBTSP that Scripture often 
became alive to her. “A word is spoken in season, by someone I am in relationship 
with, becoming a part of who I am” (Tricia 2023).

Jill highlighted how congregants are encouraged to come to their own conclu-
sions on what Scripture is saying and how to apply it to life, rather than adopt a 
dogmatic view. Renee expressed a similar theme and highlighted how TBTSP does 
not shy away from difficult portions of Scripture that congregants may have different 
perspectives on. “I really appreciate that in our church you’re allowed to have your 
own view on certain things, but we do have key tenets of faith that keep us all 
connected and on the same page” (Renee 2023).

As a pastor at TBTSP, Simon expressed his willingness to engage in open conver-
sation when confronted with opposing interpretations of Scripture, seeking dialogue 



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rather than giving a dismissive response. Gregory recalled a conversation with 
another congregant where they disagreed over a particular interpretation of Scrip-
ture. Through conversation they recognized their misalignment, but acknowledged 
they still loved and valued one another as members of the family of God. It is here 
we see commitment to relational authenticity. The congregants chose to be open 
and honest in their dialogue, even beyond comfort for the purpose of relational 
authenticity. To continue successfully in this way for thirteen years is commendable, 
something Gabriel believed was due to the maturity of the congregants. “There’s 
not an expectation that everyone would interpret things the same according to a 
set doctrine. That could get a little bit muddy, but it seems to work in our context 
because people are quite mature in their faith” (Gabriel 2023). TBTSP’s acknowledg-
ment that the core tenets of faith were non-negotiable, but minor doctrine was open 
to interpretation affirmed the central importance of this notion in relation to the 
success of this model.

5 Implications for the Church Moving Forward
For church leaders seeking to establish new expressions of church that support 
congregants on their spiritual journeys, there are some implications found through 
this case study. Developing an ecclesiology that focuses on the Church being a 
people formed in Christ, together with an emphasis on providing safe spaces for 
people to develop relational authenticity with each other, will organically support 
people during various stages of their spiritual journey, especially through seasons of 
doubt and crisis. This in turn will support people in becoming their authentic selves. 
Wholeness through restoration in relationship with God, self and others will be more 
closely achieved and the Church’s mandate more closely fulfilled.

Leaders recognizing that relational authenticity in shared life (Beard 2015), is 
beneficial throughout the spiritual journey is key to fulfilling God’s mission of recon-
ciliation and wholeness. Participants’ reflections, particularly during The Wall expe-
rience, highlight the importance of authentic relationships through faith transitions. 
My findings show the congregants identified as being between Stages Three and Five 
further along than those in Taylor’s (2017) work on atonement. This underscores 
the ongoing role relational authenticity has in supporting Christians in their spiritual 
formation. Leaning into Taylor’s work reminds us of the crucial role being authentic 
in relationships with others is, for both pre-converts and more mature believers.

For church communities, this will look like a commitment to cultivating rela-
tional authenticity through open conversation and dialogue and being respectful 
of others’ views, whilst holding common tenets of faith. This will come with a recog-
nition that Jesus is the head of the church, and leadership functions best in open, 



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honest, authentic relationships, which allows for brokenness – even from leadership 
themselves.

To practically cultivate relational authenticity, church leaders should encourage 
diverse spaces for community to congregate and for the organic cultivation of inti-
mate, authentic relationships. TBTSP is a community centred around Jesus, concerned 
with creating authentic relationships, characteristics Viola (2009) asserts are neces-
sary for flourishing . It is a “body of believers who are committed to one another in 
community and centered around Jesus” (The Big Table, 2010) where growth can take 
place in transparent, non-judgmental spaces.

In line with Callahan’s (2000) suggestions, TBTSP emphasizes small, strong 
congregations. This community is less about busy church programmes, but the culti-
vation of church family to live faith fully in their daily lives, demonstrated through 
communal meals, Scripture sharing, prayers and reliance on the Holy Spirit for guid-
ance. Scholars like Barton and TenElshof have suggested the church support its 
congregants’ spiritual journeys by providing wise and loving structures (Barton et 
al. 2014: 292–311); structures that are demonstrated at TBTSP through its Dining and 
Coffee Tables along with other organic meeting groups.

One suggestion by Bass and Copeland (2010) for effective church support today, 
is to revisit ancient practices in fresh inventive ways . This is practised by TBTSP 
through their dialogical approach to Scripture and open worship with space for all to 
participate. This mutual accountability and love at TBTSP has provided a safe commu-
nity to discuss grey areas of faith and to live authentically enabling them to grow in 
their relationship with Christ and progress along the spiritual journey together.

A further implication for the church is for church departers. This study affirms 
that safe, loving, authentic church communities do exist and that, whilst the Church 
may have its imperfections, it is continually held and led by Jesus, the author and 
finisher of the Christian’s faith. It can be a place of refreshment and nourishing. 
Churches who hold space for congregants on all stages of their journeys, even when 
their faith is challenged and doubts prevail, are communities Christians can become 
their authentic selves, knowing they are loved and belong. This will ultimately keep 
them in fellowship – a place they are encouraged to remain.

6 In Conclusion
In a time of fake news and AI, where the line between false and real is thwarted 
by obscurity and ambiguity, authenticity is longed for. Relational authenticity is a 
movement toward becoming one’s authentic self through loving relationships, which 
flow from the source who is love, namely God. This case study helps the church, 
God’s family, to understand and appreciate that the journey toward wholeness and 
authenticity is found in open and honest relationships, cultivated in safe spaces, 



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where God’s children can truly be themselves with one another; regardless of their 
stage on the spiritual formation journey through and beyond seasons of doubt and 
crisis. Relational authenticity, in community, worship, Scripture exploration, and 
relational leadership is key to supporting one another on our spiritual formation 
journeys. Not falsely or by imitation, but as our true selves and through loving rela-
tionships with God and each other.

Approval for this research was granted by the University of Divinity, by following 
its ethics review and approval procedures. Before commencing the research, I 
secured site permission and obtained informed consent from all participants. Each 
participant was informed that they could raise any questions or concerns with the 
researcher at any point and were provided with the contact details for the Human 
Research Ethics Committee. Additionally, all research participants were entitled to 
keep a copy of any Participant Information Form and/or Participant Consent Form 
associated with this research project. These are available from the researcher upon 
request.

About the Author
Sarah Oliva recently completed her Master of Theological Research through the 
University of Divinity, Melbourne Australia. Her minor thesis was a case study of 
The Big Table, South Perth and explored the question of how independent commu-
nity churches best support their congregants on their spiritual formation journeys. 
Contact: sareoliva@gmail.com.

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