sustain:if:able kiwi

Listening training in religious contexts: theoretical and empirical research resources

I’ve just uploaded the Listening training in Religious Contexts: Theoretical and Empirical Research Resource. The resource lists 6 practices that can be used for listening training in religious communities. Each practice is described in theory and action. Relevant literature on listening in religious contexts is referenced and new research opportunities become evident.

The resource is intended to be a living document. I plan to continue the research into the social impact of shared spiritual practices. I am seeking collaborators, both academic and church, to share in further research.

As part of my learning about, and commitment to, open science, the resource is placed online at the Open Science Foundation. It sits alongside other resources from my Social Impact of Selected Religious Practices research project, including the pre-registration of my action-research design, a teaching lectio divina content outline and interview schedules.

This new resource is a public output from the Social impact of selected religious practices. Thanks to the Cross Training Psychology and Theology Fellowship at University of Birmingham and to John Templeton Foundation for valuing research that has public outputs.

listening capital defined

I define listening capital as an asset that results from being fully present in high-quality listening. Investing in listening capital has benefits that are immediate and long term. It builds trust, encourages partnerships and cultivates capacity for risk.

The possibility of capital being more than simply economic is present in a definition of capital as “heterogeneous resource combinations” (Endres & Harper, 2020: 161). They observe that capital includes land, natural resources, financial capital, human capabilities and other intangibles.

While capital is often interpreted in monetary terms, the concept of social capital has received increasing attention within social economy research (Lewis & Chamlee Wright, 2008). Chris Woods summarises social capital as “bundles of knowledge obtained through social interactions, such as networking, [that] creates norms of trust, reciprocity, and respect” (Woods, 2025: 13).

High-quality listening strengthens connections between speaker and listener. Community relationships are intensified as listening cultivates a positive emotional climate and mutual understanding (Kluger & Mizrahi, 2023). High-quality listening results in a sense of togetherness and increased interpersonal disclosure (Kluger & Itzchakov, 2022). The elements of high-quality listening include attention, comprehension and intention. High quality listening results in feelings of belonging, connection, and acceptance and thus contributes to social connection and human flourishing.

Hence listening capital is a social asset that grows as listeners invest in high-quality listening. Investing in listening capital becomes an important element in leading through change.

The concept of listening capital and the benefits for change management and community development emerge from reflection on my research. This includes my John Templeton funded research into the Social Impacts of Listening Practices in Religious Organisations. It also includes impact evaluation research I have done for organisations in Australia and New Zealand, including ethnographic observation of consultancy processes and interviews with participants about their experiences.

Across these different research projects it is clear that being listened to builds trust and opens people to consider different perspectives and new insights.

Pop-up chaplaincy spaces

I’m looking to connect with people who make (or inhabit) what I’m calling “Pop-up chaplaincy spaces.” You might be (or know of) a chaplain, perhaps working in university, military, school or hospital. You might have a knack of creating “pop-up” spaces. These “pop-up” spaces don’t assume that the people you minister among come to you, at your office, or attend worship services, or sign up to attend groups. Rather, they “pop-in” to shared communal spaces like staff rooms or foyers and in ways that feel safe for them and for you as a chaplain. These spaces are transient and informal and work in ways that build conversations and connections between you as chaplain and the communities you serve.

If this is you (or you know someone), I would love to chat about how you go about making these “pop-up” spaces and what you are learning.

I am asking because it is for a piece of contract research I’m doing for a community chaplaincy provider. When you get in contact (email me on kiwidrsteve at gmail dot com), I’ll explain a bit more about the project and outline the ethics, including what happens to the information you provide. I’ll answer any clarifying questions you have and if you are willing to have a conversation, make a time.

Photo thanks to Photoz ace on Unsplash

Interruptive Interviews at the Intersection of Psychology and Theology blog piece

I’m pleased to have a collaborative blog piece published on the Crosstraining Psychology and Theology blog.

Titled Interruptive Interviews at the Intersection of Psychology and Theology, it’s a collaboration with two colleagues in my Crosstraining cohort, Dr. Alison Woolley, Dr. Allen Jorgenson and myself.

The blog emerged from a comment made by Allen during a presentation, which resonated with my research experience and prompted a conversation with Alison afterward, who provided some intellectual resource. The result was the blog, in which we offer three qualitative research experiences from our interdisciplinary research in the Crosstraining programme and bring it into dialogue with theory in psychology and theology.

It was a delight to write with colleagues like Alison and Allen, who are not only smart and competent, but delightfully human. I’m grateful for the experience.

(The blog is the second blog piece I’ve had published with on the Crosstraining Psychology and Theology blog. The other was back in January, when I wrote a blog on Listening with Purpose II: A Theologian Reflects on the Interface between Theology and Psychology).