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The purpose of this paper is to review the current state of knowledge of records management within non‐conformist churches in the UK, in the context of them not being public records or covered by specific legislation.

Surveys, interviews, a literature review and documentary analysis carried out in the course of an MSc dissertation provided evidence for an analysis of two approaches currently being taken to records management in the organisations studied.

Discontinuities between practice at national and local levels of the churches were noted. One organisation was discovered to be much more proactive than the others, and more concerned with the whole records cycle. The reasons for these discontinuities and differences are discussed.

The major focus is on one organisation, and within that organisation a small sample was taken of one key set of staff. In the other three organisations surveyed, only the view from the centre was sought. More work is required on the “sacred‐secular divide” – how being a religious organisation affects administration.

The review is the first carried out of the records management practices of a group of religious organisations whose records are characterised as “private” rather than “public”, and therefore less subject to legislation and inspection. The governance of the organisations studied is driven by theological rather than any other consideration.

The purpose of this paper is to report the findings from a study exploring the understanding of vulnerability and adult safeguarding within Christian faith-based settings. The paper concludes with recommendations for practitioners involved in safeguarding adults in faith-based Christian settings.

The paper considers a survey (n=3,182) into understanding of vulnerability and adult safeguarding for individuals who attend Church regularly or work in a Christian organisation

This study is the first to be undertaken with a UK sample and highlights a range of factors informing adult safeguarding practice within Christian organisations. This includes: complexity linked to understanding vulnerability and its role in safeguarding activity; lack of clarity about what to do with a safeguarding adult concern; and the need for safeguarding training pertinent to the particular needs of faith-based settings.

As there is currently a dearth of research in this area this paper makes a valuable contribution to the developing knowledge base around safeguarding and vulnerability within faith-based organisations.

Professionals need to develop increased understanding of the complexities involved in safeguarding activity, and specifically how those working in the wider context of supporting vulnerable adults make sense of safeguarding processes and procedures.

It is important that all organisations, including faith-based settings, working with adults have an understanding of their roles and responsibilities with respect to safeguarding those at risk of harm.

This paper is the first UK study to consider safeguarding adults at risk of harm in Christian faith contexts.

This paper examines themes that emerge from supporting adults who have been sexually violated by Church ministers and clergy. The author suggests that despite obstacles put in place by churches of all denominations, victims are beginning to speak out.

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 purpose of this paper is to investigate how digital innovation processes emerge and evolve in organizational settings, and how serendipitous and unbounded digital innovations affect organizations’ overall digital directions.

The authors draw on an interpretive case study of the Church of Sweden, tracing in detail the design, deployment and governance of an interactive website for digital prayer, the Prayer Web (PW).

The findings show how the site came about in a serendipitous manner, created by an advertising agency as part of a marketing campaign. In turn, the unbounded nature of digital innovation was revealed as the wide and rapid adoption of the PW raised issues concerning the church’s overall digital direction linked to centralized control, as well as the nature and role of pastors, prayer and communities, as the site allowed people to post prayers and spread their messages (initially with no moderation).

The authors explore the serendipitous and unbounded ways in which digital innovation emerged and evolved in a traditional organization with a long legacy as an important societal institution. The paper contributes by generating rich insights on the role of the distinct aspects of digital technology in serendipitous and unbounded digital innovation. It particularly highlights how the editability and reprogrammability of digital artifacts triggered unexpected new behaviors and governance requirements in the organization under study. The authors encourage further research into the interrelationship between multiple unbounded and serendipitous digital innovations in an organization over time.

This paper aims to stimulate discussion on how best to protect individuals from undue influence when gifting to religious institutions in England and Wales.

This paper is based on the law relating to undue influence in England and Wales and draws from the literature regarding gifting to religious institutions and accountability of such institutions.

This paper identifies that more needs to be done to protect individuals, so as to ensure they are gifting to religious institutions using their own free will. It highlights that although the law attempts to define undue influence, there is little guidance on where the line between persuasion and coercion lies. The paper recognises that religious institutions need to do more to adopt safeguarding policies and that the Charity Commission ought to better support such policies by creating a single point of reference.

Steps need to be taken to prepare a cohesive set of principles that religious institutions of all denominations can follow to ensure they protect themselves from being accused of undue influence, as well as safeguarding individuals from abuse.

There are limited studies that consider the dichotomy between religious gifting and undue influence. This paper adds to the existing discussion and considers ways in which individuals can be protected. The author is not aware of such considerations being directly contemplated as resolutions to this issue.

The purpose of this paper is to present a research from a study undertaken with Methodist circuit ministers in the UK and those that work closely with them. It considers in what way and to what extent ministers think of themselves as managers and to what extent and in what way they are expected to perform as managers by those they work with.

The research that informs this paper was gathered through a qualitative study which involved in-depth semi-structured interviews with 22 participants both Methodist ministers and those who worked closely with them.

The study shows that, whilst those who work with ministers typically do not problematize management and expect managers to be able to perform management tasks, the ministers themselves are ambiguous about or rejecting of the discourse of management.

The relatively small sample size limits generalizability.

The study challenges trainers in this context and in other contexts where the “language” of management is contested or rejected to find a discourse of management which is acceptable.

The study contributes to the small body of literature on management and the development of managers within religious organizations. It contributes to the literature on managerial identity and the importance of management language in becoming a manager by presenting an example where this language and identity is contested or rejected.

This paper explores the issue of accounting and accountability in the spirituality and practices of an ecumenical Christian group – the Iona Community. Fundamental to the existence and operation of the Iona Community is their Rule, which requires all full‐members to account to each other for their use of money and time. This paper explores the development of that Rule and how it is actualised. It examines the accounting practices of individuals in the Community and the distinction between individualising and socialising accountabilities. Findings reported challenge the assumption that accounting has no role in a religious or sacred setting. The study also serves to illustrate that the distinction between individualising and socialising accountability is not clear. In the Iona Community structures of individualising accountability were subject to resistance. Structures of socialising accountability, while perceived as positive and empowering, had the potential to function as forms of internalised surveillance and domination.

To assess what volunteers‐ and ministers of faith‐based organizations (FBO) think about their own expertise in delivering a tobacco prevention initiative, the impact of such an initiative on youth, their potential for burnout in doing so, and their interest in other health initiatives.

A total of 149 volunteers and ministers attending a tobacco prevention workshop anonymously answered questions about its impact, and their own expertise, potential for burnout, and interest in other health initiatives.

Respondents strongly endorsed their personal expertise and the impact of tobacco prevention on youth. On burnout, ministers were significantly lower (an average answer of “don't know”) than teachers and others (an average answer of “disagree”); on other health initiatives, ministers were significantly more interested (an average answer of “strongly”) than teachers (an average answer of “moderately”). All were significantly more positive about offering other health initiatives if they had materials than if they had money.

Most respondents were African‐American, a higher percentage of ministers were men than among those in other positions, and all respondents came from a church that applied for, and received, a tobacco‐prevention grant – points that limit generalizability.

Those responsible for health initiatives would be well advised to direct their resources into developing appropriate materials rather than into paying people to deliver the programs.

Although FBOs provide fertile ground for health initiatives such as tobacco prevention, ministers may be more susceptible to burnout than volunteers.

The purpose of this paper is to identify factors that contribute to the development of an effective conservation management plan (CMP).

The approach was based on a literature review from which key issues and concerns were identified. This was followed by in-depth interviews with a number of creators and users of CMPs.

CMPs have developed as an identifiable process with the key stages having a logic and synergy with each other. The research found that undue emphasis was placed on some stages at the expense of others which lead to ineffective management tools often being produced. The reasons for this are related to the interests and background of the creators and a lack of interaction with organisational culture and processes – and importantly a failure to engage with frontline staff. In addition, there were also resource and skill constraints within the client organisation.

Interviews were conducted with six creators (consultants) and seven users. These were mostly from national heritage organisations and specialist heritage consultants. A wider range of user organisations and consultants could be identified for follow-up research. Also those who actually deliver CMPs “on the ground” and day to day could form an important part of the development of this research.

CMPs should be practical working management tools which have to be used by the heritage organisation in order to be effective. This research will hopefully help practitioners focus on what needs to be done in order to produce an effective plan.

The conservation of built heritage is essentially concerned with the protection of a social good. CMPs have the potential to provide effective protection of that which is seen as valuable and significant to individuals, groups and society at large.

The management of heritage is an area that is generally under-researched. This work will hopefully be engaged with by academics and practitioners in order to help establish and promote a wider interest in the field.