sustain:if:able kiwi

Digital faith-based activism: grassroots and indigenous insights special journal issue

The news is public.

As described in the Editorial for Issue 1, 2026, from Ecclesial Futures journal …

“Looking ahead, we have a cutting-edge Special Issue coming next entitled Digital faith-based activism: grassroots and indigenous insights, and having engaged with the submissions, I am sure this will advance scholarship in our field in several directions.”

This special issue, due in August 2026, on Digital faith-based activism: grassroots and indigenous insights is something I initiated and been quietly working away on in different ways over the last 18 months.

It began with my IASH Research Fellowship in Edinburgh, where I spent time researching around methods and methodologies for engaging in grassroots Pacific Christian digital climate activism. As my time at IASH ended in July 2024, I proposed a research colloquium, hoping to gather other scholars into the conversation, reflecting from their context. IASH accepted my research proposal and worked with me on a call for papers and a colloquium held in April 2025, as part of the IASH 50th anniversary celebrations.

This brought together 6 scholars, exploring grassroots and digital activism in diverse contexts in Asia, Africa and Oceania. All the initial paper proposals were blind peer-reviewed. In addition, there was review feedback by Dr Nuam​ Hatzaw and Dr Alex Chow at the end of the April colloquium.

I then initiated followup with these scholars, seeking feedback on if and how they might want to turn their spoken colloquium contributions into writing. Together we agreed on targeting a journal and I wrote a special issue proposal for Ecclesial Futures, connecting the aims of the journal with themes present in the various colloquium papers. The co-editor of Ecclesial Futures, Dr Nigel Rooms passed the special issue proposal around the Editorial board for feedback. A special issue was approved in August of 2025, slated for August 2026.

In the meantime, I worked on a methodological introduction to the project, which was published as a journal article in Theology in 2025.

Visualizing online climate change activism: public eco-theologies in grassroots climate-justice organizations. Theology 128(4), 247-256. https://doi.org/10.1177/0040571X251354942

The full papers for the special issue were submitted in January 2026. Along the way, we gained a 7th paper, from a researcher in Europe. The co-editor of Ecclesial Futures handled the blind peer review process, engaging both members of the Ecclesial Futures editorial board to ensure consistency with the aims of the journal and review by scholars with expertise in digital theologies and indigenous ways of knowing.

With all the authors having responded to peer review, the 7 articles are now moving toward copy-editing and publication in August 2026. An idea in 2024 will become a reality in August 2026. And not just any reality, but a “cutting-edge” reality that will “advance scholarship in our field in several directions.” I’m so delighted for the field of climate activism and digital theology, for each of the 7 authors and for the local activists from grassroots and indigenous contexts whose work will be made available open access.

prayers of thanks and confession God like a rock Psalm 31

The lectionary Psalm for Sunday, Easter 5 was Psalm 31:1-5. The image of God as like a rock caught my attention. I did a bit of reading, including the Dictionary of Biblical Imagery (Leland Ryken, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, Daniel G. Reid) and wrote a prayer of thanks and confession.

“Great prayer” was one comment after the service, so I thought I’d post it, for anyone wanting to work with the Scriptural image of God the rock.

God as shelter, shade and stability

God our Source, the Bible describes you as like a rock;
A place of shelter and shade, a source of strength and stability,
And so we take to imagine rocks …..
We imagine the rocks on which David, the writer of the Psalms hid from his enemies;
We imagine rocks in the dessert, places of shade to rest when we are hot and bothered;
We imagine rocks as stepping stones across a rushing stream;
We imagine rocks as foundations, stable and strong which walls and roofs can be built.

And so, we praise you today as our rock,
A hiding place when we feel threatened,
A moment of shade when we feel hot and bothered,
A stepping stone keeping us safe from water,
Security on which to establish our priorities and find our values.

God our rock, we confess we need these images,
Because we live in troubled times — the news is grim, the tragedies are heartbreaking, the people we know are sad with grief and mad at life’s injustice.
So God our rock, we confess our troubles, the troubles of our community and our planet.
We confess our anxiety, uncertainty and fear.

And in this service, we take time to pray and remind ourselves;
of your rock like safety and shelter, protection and peace,
Amen.

the practice of breath prayer in the Gospel of John

Breath prayer is present in the ministry of Jesus. In John 20:19-23, Jesus greets the disciples after the Resurrection. This Gospel account is generally theologised in relation to the Spirit (Receive the Spirit) and connected with creation and new creation (God breathing the breath of life into the Adam in Gen 2:7). The Gospel account is also a matter of theological dispute, with different denominations debating the relevance of John 20:22 for the practice of the Christian sacrament of confession.

Amid these theological debates, what is regularly overlooked is the practice by Jesus of breath prayer – defined as “a form of contemplative prayer linked to the rhythms of breathing: (1) breathe in, calling on a biblical name or image of God, and (2) breathe out a simple God-given desire” (Calhoun, Spiritual Disciplines, IVP, 2005, page 204).

The actions of Christ (“breathed on them” John 20:22) are a drawing in of oxygen and out of carbon dioxide that is mixed with saying of words of peace. In breathing, Jesus is offering a calm physical practice to a group of “freeze, flight, flee” people. We’ve all been told to “just breathe” when we feel strong emotions, because breathing reduces stress and promotes well-being. So the “peace be with you (John 20:19; 21) is not only words. It is the embodied act of breathing when your “doors are locked for fear of the Jews” (20:19). The practical shared practice of breath prayer is present in this Biblical text.

Further, the practical shared practice of breath prayer provides another way of interpreting verse 23 – If you forgive anyone (breathe out in release), they are forgiven … if you do not forgive (hold breath and not release), they are not forgiven. These words, said after Jesus has offered the disciples breath in verse 22, provide a way of interpreting the words about forgiveness in verse 23. The in and out of breathing illustrates the in and out of human forgiveness. We are hurt and we hurt. It is better to release than to hold on. In breath prayer, we can physically explore what it means to breathe in peace and forgiveness, in order to breathe out peace and forgiveness. Sometimes in the simple act of doing something, our emotions find new pathways.

Try it with me. As you consider how someone betrayed you, deeply breathe in God’s peace, hold for a few seconds, then imagine breathing that peace from God out over the person who betrayed you. Repeat these with ongoing deep breaths. This is not something you start, or feelings you need to manufacture. Rather, it is something you share, as you join God’s first and initiating breath of peace in all of life. Sometimes in the simple act of doing something, our bodies find new possibilities.

Psychology Cross-Training for Theologians resources

Through much of 2024 and 2025, i was privileged to participate as a Fellow in the Psychology Cross-Training for Theologians Project, delivered by the University of Birmingham and funded by John Templeton. The Project encouraged collaboration between theology and psychology and fitted well with the empirical research I do for AngelWings Ltd, studying how change happens in communities and religious groups.

The Psychology Cross-Training for Theologians Project involved three visits to the University of Birmingham, for training in psychology engaged theology, along with 12 months of online meetings for research project development, complemented by online mentoring from an experienced psychologist. This was excellent professional development, particularly in qualitative and quantitative research skills and updating me on developments in open science approaches.

The Project also included small grant funding for a research project. For many years I have explored listening processes in educational and community settings. So I used the small grant funding to reflect on these experiences. Specifically, I conducted research into the social impact of spiritual practices, focusing on several practices that encouraged listening. I drew together cohorts of people in local congregations to share in a repeated spiritual practice of four or eight weeks. I gathered data on people’s experience including pre and post surveys, focus group reflection and research diaries.

I have presented initial findings of this research at several conferences, including a poster at the Psychology-engaged Theology Conference and papers at the International Association for the Psychology of Religion (IAPR) and Ecclesiology and Ethnography. I have submitted two journal articles which are under peer review and am analysing data for two further journal articles.

The Psychology Cross-Training for Theologians Project has now made some of the resources available to the public. These include:

• a training course aimed towards researchers. This includes the modules, “Introduction to Psychology for Theologians,” “Foundations of Psychology-Engaged Theology,” “Research Methods and Practices,” and “Research Outputs and Dissemination”.
• a podcast series aimed towards practitioners, bringing current psychological research into practical dialogue with theological and pastoral questions:
• a resource list aimed towards RE teachers (or potentially those teaching undergraduate psychology of religion). This includes introductory animations developed by our team, including an “orientation to psychology of religion”:
• a blog series featuring reflections and reports from cross-training team members, fellows, mentors, and friends

I am delighted that some of my work during the Project occurs in these publicly facing resources.

Two blog posts I wrote are online. Interruptive Interviews at the Intersection of Psychology and Theology is co-authored with two other Fellows  Dr. Alison Woolley and Dr. Allen Jorgenson. It reflects on our experience of semi-structured interviews in dialogue with psychology and how interviews can be spaces of hospitality that support the wellbeing of participants and deepen the spiritual encounter with self and others.  Listening with Purpose II: A Theologian Reflects on the Interface between Theology and Psychology and reflects on what practical theology can learn about listening from psychology.

Finally, in the podcast series aimed towards practitioners, I have an interview reflecting on The social impacts of listening in community settings. I talk about initial findings from the research, how different congregations engaged and how spiritual practices can benefit congregations and community organisations. (While for some reason the Episode is listed as “coming soon” it’s still good to be profiled as producing practitioner resources!)

• Episode 1 – Ageing as a liminal experience in theological and psychological terms
• Episode 2 – Moral injury, spiritual damage, and abuse in Catholic ecclesial contexts
• Episode 3 – God and self-representations among Christians with intellectual disabilities
• Episode 4 – Necessary interdisciplinary reflections on racism in the Church of England, informed by psychological research
• Episode 5 – Associations between perceptions of God’s “where-being” (transcendent, immanent, or indwelling) and contemplative prayer practices
• Episode 6 – Patient and chaplain perspectives on the success of spiritual care visits
• Episode 7 – The social impacts of listening in community settings

At a personal level, while the Psychology Cross-Training for Theologians Project has finished, I continue with various dimensions. I have since used several psychology scales in survey design and in my writing. I am hosting with Dr Lynne Taylor a monthly Soul Space in our local congregation, which introduces a spiritual practice, locates it in Scripture, names the psychological benefits and invites sharing about what we as a congregation are learning as we practise a practice. I have continued research, including working with 7 congregations on a quantitative study around Lent. I continue to analyse data, hoping to write at least two further journal articles.

a new role as editor for Colloquium research

I am delighted to have been announced this week as the newly appointed (part-time) Editor of Colloquium: The Australian and New Zealand Theological Review.

The journal began in 1967. It belongs to the Australian & New Zealand Association of Theological Studies (ANZATS) and for the last 59 years has played a unique role in supporting theological scholarship in Aotearoa New Zealand and Australia. The journal has just gone open access, so it’s an exciting time to be able to make a contribution.

As I wrote for the announcement to ANZATS members:

“I applied to be editor of Colloquium because I am looking for opportunities to support authors, encourage reviewers and foster partnerships that enhance knowledge-making that is with, from and for this region. I have worked in higher education in different settings in Australia and New Zealand, and am delighted that as an editor I will get to connect and reconnect with you across theological networks and ministry contexts.”

Colloquium has a broad focus across the range of theology. This means the role as Editor of Colloquium will sit nicely alongside my ongoing Co-editor role with Ecclesial Futures journal, which is focused internationally on mission and the development and transformation of ecclesial communities and systems. It also sits nicely alongside my AngelWings Ltd role, keeping me networked with high-quality research and regional academic networks.

I have published several times in Colloquium. Once in a special issue in 2007

Even the Dogs Eat the Crumbs that Fall from their Masters’ Table”: A Contemporary Reflection on the Sacramentality of Communion,” Colloquium 39 (2), 2007, 209-225

Again last last year, (here).

“Making and Christian witness in Australia today,” Colloquium 55 (2) (2025): 30–45. Doi: 10.2478/colloquium-2025-0004

Both of those experiences affirmed for me the importance of a journal like Colloquium and the unique role it plays in promoting scholarship in our part of the world. I’m excited about the next few years.

you’ve got research mail

Getting mail is the very exciting and deeply satisfying part of research.

And not just any mail, but parcels from the postie! Some local parcels from other parts of Aotearoa New Zealand. Some parcels from overseas.

Not just any parcels from the postie, but parcels with data! Inside the parcels are research diaries and survey forms. These contain insights from participants in the two different studies I’ve been running during Lent. One qualitative, the other quantitative, as I’ve researched the social impact of shared spiritual practices.

Much of the data collecting across the 7 congregations I’ve been working with this Lent has been electronic, through online surveys. But paper is more accessible for some participants. Which means more work at the start to print off copies and source research diaries. But at the end, it results in the exciting arrival of parcels 🙂.

I think I will be excited for a few more days before I pick up my orange and blue highlighters to signal the grind of analysis.

action research into spiritual practices takes the cake

I’m grateful for cake to mark the ending of another cohort of shared spiritual practice action research last night. It was a delightful gift from a grateful research participant. “But you’ve given so much,” they kindly explained.

During Lent 2026, I’ve shared silence with 5 folk face to face and 9 folk online. Silence for 10 minutes in week 1, 20 minutes in week 2, 30 minutes in week 3 and a focus group reflecting on the experience in week 4. I’ve gathered research data by seeking participant feedback on the experience through surveys start and end, individual diary keeping, the focus group and my observation.

It’s been enormously rewarding personally, to sit in silence with others and then to reflect with them on the benefits and challenges. The shared silence has also been a significant extension on the John Templeton funded research on spiritual practices I was doing last year. As a result of this year’s work, I now have 4 cohorts and 22 participants from 3 congregations who have shared silence over a four week period. My researching means that I have lots of reckons about the social impact of shared silence and it’s impact on individual, group and societal vitality. But before I share my reckons, I need to analyse the data.

After cake of course!

My thanks to the private trust who are making this slice (pun intended) of the research possible. And if other private trusts are interested in funding high-quality research into the impact of spiritual practices on congregational vitality, do get in touch 🙂!

My Edge-Walkers contributions as Director AngelWings Ltd

I’m thrilled to have been a co-editor with Rev. Dr Karina Kreminski and Dr Armen Gakavian of Edge-walkers: Reimagining faith, church and theology.

Steve Taylor, Director AngelWings Ltd, holding Edgewalkers

Edge-walkers showcases 20 incredible people who are doing things differently in the church and in their faith. Each chapter uses memoir theology to describe their experiences of being an edge-walker and begins with a one word heading. Examples include Neighbourhood, Evangelism, Eucharist, Paki-Paki, Misfit, Mystic, Play, Trauma, Earthy, Kenosis, Making, Gathering, Digital, Decolonisation, Art, Malagigiri and Liminal.

My contribution to Edge-walkers included involvement with each chapter, offering feedback. It also included sharing with Karina Kreminski and Armen Gakavian in writing the introduction and conclusion. Plus I wrote a chapter, with the one word heading Making, which explored some of my edge-walking experience in South Australia as I was hosted by the Ngarrindjeri nation, who are the Traditional Owners of the Lower Murray, Lakes and Coorong.

Edge-walkers is the 2nd book I’ve co-edited, following on from Transforming Work in 2024, with Brill in their Theology and Mission in World Christianity series. A focus of my editing in both books is my commitment to encourage authors and develop knowledge in mission. My thanks to AngelWings Ltd, who gave me the pro-bono space to work on both of these books.

Edge-walkers is published by At the Edges publishing, a new indie business in Sydney and is available from Amazon (here)

the qualitative research box

This is my research box. For one of my qualitative research projects!

I’m researching the social impact of spiritual practices again.

Again, because during 2025, I conducted qualitative action research. I gathered four groups in church foyers and homes. I offered shared spiritual practice. Three groups shared lectio divina for eight weeks. One group shared silence for four weeks.

I gained ethics consent through the University of Otago and gathered feedback on the experience. This involved four different data gathering tools, including my observation, a focus group and a survey at the start and end. Participants also kept a research diary, with weekly prompts to help them reflect on their experiences of the practice.

During Lent 2026, I’m back conducting qualitative action research. I’m working directly with a local congregation and indirectly and online with another congregation.

Which meant last night I packed up my qualitative action research box.

Candle and matches to encourage silence. Cheese and crackers for snacks to encourage connection. Research diaries to give to participants. Manila folders with consent and survey forms. Pen, highlighter and my own research diary to keep notes. Various items to encourage engagement, like a resource book to wave and take home handouts.

Having a research box is such fun.

But having a research list is even better. Thankfully when I opened my file from last year, I find my “to take” list that I made at the end of each week in 2025.

And so hi, ho. With box and list, a researching I will go. Gathering insight into how people experience spiritual practice. Listening to understand social impact.

the social impact of shared Lenten practices: congregational life research in 2026

I’m delighted to be working with six congregations during Lent 2026. I am researching the social impact of Lenten practices.

Spiritual practices are often considered to be individual and to connect us with God. I’m looking to see what happens when practices are shared and how that impacts on social relationships.

It has been so fascinating talking with congregational leaders over the last month about the research. It is one thing for me to idealise a research design. It is quite another thing to talk through how that research design might land in the real world. I am so grateful for the honesty and insight of congregational leaders and to hear how they value good research, care for their communities and might go about introducing change.

Some of the feedback from congregational leaders has been so encouraging:

“The practice is very straightforward, we will find out what sort of difference it makes and Steve has been great to talk with.”

How good is that for unsolicited and publicly posted feedback!

This research in Lenten practices is a follow-up to my social impact of shared spiritual practices research from 2025. During last year, I had begun qualitative data gathering in congregations, working with small groups to experience a practice and provide feedback. I had also done work on what would be involved in quantitative data gathering, inviting congregational leaders to introduce an intentional practice and gather feedback using a short survey at the start and the end.

I hope to gather enough data during Lent 2026 to complete two research articles, one on the qualitative data that is being gathered, the other for a Registered Report on the quantitative data that is being gathered. I will probably also do a public webinar on the research toward the middle of the year, once I’ve reported back to the participating congregations. So if you are interested keep an eye out or drop me a message so I can add you to the list.

I’m very grateful not only to congregational leaders, but also to a private trust who is funding this research and is willing to invest in the practices of Christian faith.

pen labyrinths and centring prayer

For those interested in cultivating spiritual practices, the article (“How to Use a Pen Labyrinth for Reflection or as a Centering Practice“) provides some very practical resources for centring prayer and reflection. The author, Bruce Stanley, has a track record of design, innovation and spiritual care. He brings all these dimensions together to offer some paper labyrinths, that can be printed out.

You can walk the labyrinth without leaving home!

The designs are based on real places, which is connects with real places (Ely in England, Chartes and St Omer in France) and the spiritual lives of thousands of people who have, and continue, to walk these paths. You might be at home but you are not alone!

Bruce also offers suggestions for how to use the labyrinth as a tool for reflection and centring prayer.

Climate justice in digital spaces across transnational margins paper presentation

It was a late night, but I was very pleased to present at paper at the Digital Marginality & Plural Subjectivities conference hosted by the Institute for Advanced Studies in the Humanities, at the University of Edinburgh. My thanks to the organisers for all their work to draw together a 3 day hybrid conference.

After several experiences of presenting in the conference room at Institute for Advanced Studies in the Humanities, it was quite different to be online and seeing the room digitally. But very appropriate for a conference titled Digital Marginality.

I was presenting in a panel with presenters researching digital solidarity with Papua, Māori responses to AI and the ethics of digital representations of indigenous cultures.

My paper, titled “Climate justice and the performing of prayer in digital spaces across transnational margins,” explored the visual nature of the 2024 Tuākoi ‘Lei Declaration emerging from the 2024 Pacific Conference of Churches gathering. I placed the visual representation of kneeling for prayer alongside other visual images, from COP in 2021 and CHOGM in 2024, and used visual grammar analysis to reflect on the role of prayer in digital activism and what that means for how the West understands climate justice and digital activism. (The full paper proposal is here).

The followup questions were valuable and give shape to further work I might want to do turning the presentation into some writing.

• is the kneeling in the 2024 Tuākoi ‘Lei Declaration an act of solidarity in that moment, or are there other spiritual and theological dynamics that emerge over time including through the digital sharing?
• how were the digital images shared? Did they ripple out or were they kept within closed networks? do we need to account for different lifecycles and uses of digital images?
• what are the complexities involved in sharing contextual actions on global digital platforms? how are Pacific voices heard in the West?

The presentation builds on my IASH Research Fellowship in 2024 into grassroots digital activism. Specifically it is the 5th conference presentation using visual grammar analysis to think theologically about online visual images. I have also written a book chapter and two journal articles. Based on the feedback from last night, there could well be a third article.

Making as connecting: IAMS 2026 conference paper

I’m pleased to have a paper proposal accepted for International Association of Mission Studies, July 17-21, 2026 in Pretoria, South Africa. I am so grateful the conference is offering a hybrid option, to enhance accessibility for global scholars.

The theme is “Walking Together in Mission: Facing Global Challenges for a Sustainable World.” My paper responds to this theme and brings together two of my research interests, craftivism and digital technologies.

Making as connecting: the role of digital technologies in the diffusion of handmade missional innovation

Key words: digital technology, innovation, knitting, local Christian communities, making, missio Dei

This article analyses the role of social media in the diffusion of innovation among local Christian communities. In Making Is Connecting (2018), David Gauntlett argues that the internet is a new media technology that amplifies makers and making in our world today. He proposes a shift from a ‘sit back and be told’ culture to a ‘making and doing’ culture. This paper examines the implications for the missio Dei in local Christian communities by bringing empirical case study research into dialogue with contemporary theories of innovation in digital technologies.

In research published elsewhere, I have used the five Marks of Mission to analyse craftivism in local community outreach, including yarnbombing knitted Christmas angels, knitting scarves in climate justice activism, and knitting strawberries in solidarity with victims and survivors of church abuse.

Different Christian organisations initiated these knitted missional innovations, including a local Methodist circuit, a parachurch organisation and a Diocesan staff team. In each case, an active web presence and grassroots social media activity were essential in how individuals in local church communities became involved. Despite online toxicity, digital technologies enabled a peer-to-peer diffusion of innovation, driven by grassroots interest rather than top-down strategies. Digital technologies facilitated unplanned innovation at the speed of authentic sharing and peer-to-peer local connections.

Theoretically, the research supports claims that digital culture is a domain of God’s action in the world. Practically, it outlines how digital systems can support local Christian communities as they participate in the missio Dei.

paper presenting at the Digital Marginality & Plural Subjectivities conference

I’m delighted to be presenting a paper at the (hybrid) Digital Marginality & Plural Subjectivities conference hosted by the Institute for Advanced Studies in the Humanities, at the University of Edinburgh. The conference runs 2-4 February and I’m presenting on Tuesday, February 3rd, at 10 pm NZT.

My paper, titled “Climate justice and the performing of prayer in digital spaces across transnational margins,” builds on my IASH Research Fellowship in 2024 into grassroots digital activism.

The paper explores the 2024 Tuākoi ‘Lei Declaration by the Pacific Conference of Churches and uses visual grammar analysis of digital images in the Declaration to reflect on the role of prayer in digital activism and what that means for how the West understands climate justice. The full paper proposal is here.

I’m grateful to the organisers who accepted my proposal – from among over 200 applications – and technology for allowing me to present without flying long haul.