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The authors report a study of heritage conservation linked to rural small-town regeneration in Aotearoa New Zealand. The purpose of this study is to answer the question: how, with limited local resources, do the residents and administrators of small settlements conserve historic heritage in the processes of rural regeneration?

This research is based on an analysis of physical heritage objects (buildings, artefacts and landscapes), associated regulatory arrangements, archival material, news media reporting, community group newsletters and photography. The authors use the river-side town of Rakaia and its environs in Te Waipounamu/the South Island of Aotearoa New Zealand to answer the research question.

This research found that in a context of limited resources, volunteers, supported by small businesses and local and central government, can contribute positively to the conservation and interpretation of heritage as part of wider rural regeneration activities.

There is only limited writing on the links between heritage conservation, rural regeneration and the development of small towns. To advance the debate, the authors combine ideas about community-led heritage conservation and management with concepts drawn from rural studies, particularly the multifunctional rural space paradigm. This allows us to explore heritage conservation in a context of rapid rural change.

This paper aims to explore the history of Anglican churches in Malaysia and discusses their typical features and their respective maintenance practices.

A narrative review of 84 literacy sources published between 1967 and 2020 on the development and features of Anglican churches in Malaysia, along with recommendations on maintenance practices from the asset and facilities management perspective. The exploration of churches’ features follows three main disciplines in building maintenance according to the Jabatan Kerja Raya Guideline for as-built buildings in Malaysia.

The findings of the study have then been tabulated to form a maintenance framework to recommend suitable maintenance practices on specific building components based on different materials. The paper argues that as places of worship, the assets of religious facilities are intangible compared to any other types of building that serve a tangible function (i.e. shelter, commercial or industrial operation). Throughout the exploration of their maintenance practices suggested by vast sources of literature, it is proven that the maintenance of churches is not as straightforward as merely remedying the defects, but it requires the maintenance to radically minimise any disturbance to their aesthetics, thus making maintenance a more challenging task at churches.

This paper proposes a maintenance framework for Anglican churches in Malaysia by categorising building disciplines and their corresponding building components, which supports future research to improve the maintenance practices of religious facilities.

The purpose of this chapter is to examine the budgeting process in a local church from a social capital perspective. The social capital provides novel insights into the construction of budgets and its social aspects. A qualitative case study was adopted, with an interpretive methodology. Semi-structured interviews were used to interview 14 managers involved in the budgeting process at a local independent church. The interview data were supplemented by documentary evidence. Nahapiet and Ghoshal (1998) framework of social capital was used to analyse the data. The main finding was that budgeting was found to be a social process – that can best be explained by social capital theory. There may be an element of self-selection, as the church agreed to participate in the study and chose to allow a researcher to examine social aspects of its budgeting process. The chapter contributes to both social capital theory and church literature. Social capital provides novel insights into the construction of budgets and its social aspects. In addition, contemporary budgeting practices are studied in a church in a denomination and country not previously studied.

First, this paper aims to identify and discuss the paradoxical relationship between theology and technology. Second, it also demonstrates the urgency of the digitalization of the Church ministry. Third, this paper offers an understanding of technology and theology through the missional perspective of the Church. Fourth, this paper asks the following questions: (1) Can the Church innovate ways of using technology while maintaining the social aspect of the organism? (2) Can organizations migrate to digital technology with adequate technology/human interface to engage innovations? (3) How can organizations renew their products via technological platforms? (4) From a socio-technical perspective on the digital era, can the Church keep abreast of its workforce in a way that provides adequate participative opportunities? and finally, this paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

A thorough search on the subject of techno-theology (TTheo) reveals that there are no scholarly works that offer a conceptual understanding of TTheo. However, TTheo derives an interdisciplinary definition from innovative leadership, socio-religious transformation, transformational leadership, anthropological studies, strategic leadership (and authentic leader AL), scenario thinking/planning, technological disruptions, digital transformation and Church sustainability. There are multiple inferences in the literature on the advantages and disadvantages of technology in human relations (Banks et al., 2016; Dyer, 2011).

Innovation is open-ended. It can take place anywhere and anytime. All it requires are human entities who are creative enough to respond appropriately. The author agrees with Goldsmith that innovation is not limited to a single aspect of any system (Goldsmith et al., 2010, p. xxiv). Innovation can occur anywhere, and there is no limit to it. The only hindrance to innovation is the lack of creative leaders, creative agents of change and an enabling environment to foster change (Teece, 2018, 2010; Bounfour, 2016; Hanna, 2016). While technological innovation is a good development, other factors drive innovation. Technological innovation is not an end by itself. It is a means to an end. And it cannot stand in isolation from other factors that support it. It competes with some external factors which can sustain it or obstruct it.

This paper used the traditional (or narrative), meta-analysis and meta-synthesis methods of literature reviews to study scenario thinking, system thinking, planning and TTheo principles to find a suitable space to redefine and reconstruct the Church’s ministry engagement in a technologically avowed age. This paper is not a technology text, nor does it pose to answer technology questions. Instead, it focuses on the role of technology in Christian ministry.

This paper recommended that the Church redefines its digital transformation perspective by adopting a TTheo that embraces digital materials and hybrid technology in its ministry engagement across the board. This paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

Technology shapes human interactions in a sociopolitical, socioreligious and sociocultural environment (Dyer, 2011; Postman, 2021; McLauhan, 1994, p. 7). As a community of faith, the Church is a segment of the broader cultural environment with a cross-section of people from various works of life and opinions. Language, customs and practice differ significantly from others in every environment. Hence, each setting is unique in multiple ways (Teece, 2018, 2010). The world continues to experience developments in many areas. Due to the symbiotic nature of humans and the environment, cross-breeding and cross-fertilization of ideas are inevitable. As one organization reacts to its unique existence, it indirectly or directly affects another. Hence, while growth may be relative, its impacts are overtly universal.

The term “Techno-theology” is a newcomer in the theological circle. Hence, there are practically little or minimal literature on this subject area. In this paper, the author has written the original concept of the subject matter (TTheo). This paper is part of the ground-breaking research the author is conducting on “Techno-theology.” The author’s PhD research proposal was approved in December 2022. The author’s research focuses on the subject matter of this paper (TTheo). The author also looks forward to leading a deeper conversation among scholars.

The pandemic presented many new challenges is all spheres of life including faith communities. Around the globe, lockdowns took pace at various stages with varying restrictions that included the closure of places of worship which significantly affected the way people serve God and gather as a community. The purpose of this study was to investigate the impact of the Covid-19 pandemic on the wellbeing and resilience of members of Christian faith communities in Melbourne (Australia) who had experienced one of the longest lockdowns in the world.

The authors draw on online survey N = 106 collected between November 2021 and May 2021. Participants were over the age of 18 from Catholic, Anglican, Uniting Church, Baptist and Pentecostal/Evangelical faith communities. They employ thematic analysis to analyze, and code open-ended responses from four questions in relation to the research question: In what ways has your wellbeing been impacted during the pandemic?

Melbourne experienced one of the longest lockdown periods in the world between 2020 and 2021 when blended modes of worship forced people to congregate in new and different ways. The empirical insights of participants express their views in relation to celebrating faith and hope, connecting with community, pursuing leisure activities and pursuing leisure in relation to the PERMA model of wellbeing. The findings may resonate with other faith communities in Melbourne and around the globe. They may also lead to new and innovative ways of planning and envisioning modes of worship that may be helpful in a variety of faith contexts.

The research was limited by its sample size (N = 106) and its geographical restriction of Christian faith communities in the Melbourne metropolitan area. This means that broad generalizations cannot be made. Nevertheless, the findings may resonate with other faith communities in Australian and in other parts of the world.

In highlighting the impact COVID-19 had in Australia and ways people balanced their sense of faith and wellbeing, this study raises concerns about the lack of funding that supports mental health initiatives in faith settings and the wider community. The study recommends that faith community leaders and members use informal communication channels to foster hope building wellbeing and resilience, and that pastoral care networks be established in the wider community to promote leisure activities that nurtures social connection, builds faith and resilience.

Whilst the pandemic has provided new openings for members of faith communities to engage with God, the scriptures, each other and leisure, it remains “a balancing act of keeping the faith and maintaining wellbeing”. Such a balancing act may positively enliven a sense of wellbeing and resilience as people continue to navigate the uncertainty inherent in a milieu beginning to be named as “post-Covid”.

This is an original work carried out by the authors. It raises concerns about the lack of funding that supports mental health initiatives in faith settings and the wider community. While much research, news and social media discussed the pandemic's impact on communities, there is an urgent need for ongoing research that encourages, supports and connects people to faith and to leisure activities in order to promote a continued sense of wellbeing as communities begin to transition to a “post-Covid” world. This study contributes to the growing body of knowledge about the impact COVID-19 had in Australia and ways people balanced their sense of faith and wellbeing.

This research paper takes an interdisciplinary approach, drawing from empirical data, to explore the relationship between organisational change management and strategic leadership to promote growth in value-driven, membership-based organisations through a qualitative multi-case-based analysis and to provide a discussion on the philosophies and practices of leadership teams which underpin successful organisational change within such not-for-profit organisations.

Each participating organisation had 700+ members, had previously experienced prolonged periods of auditable membership growth and employed distinctly different organisational models to facilitate growth. A qualitative multi-case study approach was adopted informed by 32 interviews with eight leadership teams. A thematic analysis provided a comparative review of responses.

All case study organisations emphasised the significance of strategic leadership teams and clearly communicated vision and flexible organisational structures as central to their strategic planning and subsequent growth. This builds on previous research which has explored organisational change in not-for-profit organisations and strategic leadership in not-for-profit organisations, which explores the strong linkages between the roles and functions of strategic leadership, organisational structures designed with the adaptive capacity to manage continuous and convergent change and their impact on sustained growth. Such linkages are more specifically supported by extended tenure of office for those in senior leadership roles, clear delineation of roles and responsibilities, the adoption of an outward growth-oriented focus and adaptable structures that encourage wider participation in leadership and management functions for the fulfilment of the organisation's mission. Most significantly, these organisations plan with change and growth in mind.

The findings of this research have transferable value to other not-for-profit, membership-based, value-driven organisations as well as other faith-based organisations, which will help to provide future linkages between leadership structures, decision-making and organisational design and its impact on the not-for-profit organisations' capacity for sustained growth.

This research challenges previous conceptions on UK church growth trends and observes that all the case organisations presented different organisational structures which were intentionally designed, context specific and developed by leadership teams with sustained growth in mind. Results from psychometric testing of participants confirmed that senior leaders of large value-driven organisations that have demonstrated a capacity for sustained growth are consistently likely to exhibit leadership characteristics which demonstrate a balanced capacity for personal humility and a committed resolve or professional will, which is also reflected in a pragmatic-type leadership style, building on previous psychometric testing research in this context.

This chapter focuses on ways of giving voice to the survivors of institutional abuse and how their contribution can be capitalised in raising community awareness of this phenomenon. The collection of testimonies demonstrates that institutional abuse is a common and widespread phenomenon that in most cases remains unrevealed throughout the life course. The participatory research process we describe is part of an important social and clinical intervention developed in the framework of two projects. The chapter illustrates outputs and outcomes related to disclosure of institutional abuse and its long-term consequences, as well as the meaning and implications of collective trauma. Results confirm the need to promote the voice of survivors to build a new professional and community culture and sensitisation towards children's right to be heard as an essential instrument to prevent and detect institutional ill treatment. Participatory processes can overcome the resistance of individuals, professional communities and politicians to recognising the phenomenon, emphasising institutional responsibilities and the specific effects of a serious form of maltreatment that requires extraordinary and specific interventions in terms of intensity and flexibility. This chapter describes a fieldwork and research experience made possible thanks to a strong alliance with survivors who engaged in a process of reflection and theoretical elaboration that generated both social and clinical impacts.