<?xml version="1.0" encoding="utf-8"?>
<rss version="2.0" xmlns:atom="http://www.w3.org/2005/Atom">
    <channel>
        <title>Colloquium Feed</title>
        <link>https://reference-global.com/journal/COLLOQUIUM</link>
        <description>Reference Global RSS Feed for Colloquium</description>
        <lastBuildDate>Wed, 21 Oct 2026 23:03:17 GMT</lastBuildDate>
        <docs>https://validator.w3.org/feed/docs/rss2.html</docs>
        <generator>https://github.com/jpmonette/feed</generator>
        <image>
            <title>Colloquium Feed</title>
            <url>https://paradigm-files.s3.eu-central-1.amazonaws.com/COLLOQUIUM/cover-image.jpg</url>
            <link>https://reference-global.com/journal/COLLOQUIUM</link>
        </image>
        <copyright>All rights reserved 2026, The Australian and New Zealand Association of Theological Studies</copyright>
        <atom:link href="https://reference-global.com/2/rss/journal/COLLOQUIUM" rel="self" type="application/rss+xml"/>
        <item>
            <title><![CDATA[A Pākehā Whakapapa Deficit and a Dialogue with Science as Whakapapa of the Mind]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2026-0007</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2026-0007</guid>
            <pubDate>Tue, 30 Jun 2026 00:00:00 GMT</pubDate>
            <description><![CDATA[This paper examines the deep sense of whakapapa or genealogy that frames much of the contemporary public dialogue in Aotearoa.Te ao Māori (Māori worldview) preserves at the heart of its Mātauranga (knowledge system) concepts that ground morality and purpose in the land/whenua and people/tangata, in spirit/wairua and mauri/life force, and especially in whakapapa or lineage and family/whanau. I examine the sense of a whakapapa deficit that one can experience as a pākehā in New Zealand, and how this is felt as a spiritual lack. I then reflect on the fact that, as Alasdair Macintyre has argued, people are grounded not only by land and spirit but also by a series of stories or interlocking narrativesembodied practices. I put the intellectual story idea into dialogue with the understanding of whakapapa in Mātauranga Māori in my own history, exploring the connection of science and theology, as an example of trying to do a whakapapa of the mind. I end with the possibility of connection and community in Christ, overcoming our various alienations, deprivations, and oppressions. An earlier version of this paper was given at the 2024 ANZATS Conference in Adelaide, July 2024. I am grateful to two anonymous reviewers of an earlier version of this paper for their helpful suggestions and attention to detail. and]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Welcoming the Stranger: The Sheltering of Jewish Refugees at Le Chambon-sur-Lignon]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2026-0003</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2026-0003</guid>
            <pubDate>Tue, 30 Jun 2026 00:00:00 GMT</pubDate>
            <description><![CDATA[The small French Protestant village of Le Chambon-sur-Lignon and its neighbouring communities on the Vivarais-Lignon plateau sheltered between 2,000 and 3,500 Jewish refugees and potentially another 1,500 non-Jewish refugees during the Second World War. This paper argues that this occurred because of a social imaginary shaped by a strong Reformed Protestant identity and commitment to its values. This social imaginary came from centuries as a persecuted minority, a deep attachment to the Bible, a close affinity with the Jewish people, and a long tradition of hospitality. The inhabitants were catalysed into sheltering Jewish refugees by pastors aware of the dangers of the growing totalitarianism in Europe and with a commitment to mobilising their parishioners. The pastors used the “weapons of the Spirit” in a non-violent manner—although this commitment to non-violence was only partially shared by their parishioners. While there were many contributing factors at play—including social, economic, and geographic—religious factors were primary in the social imaginary that informed the community’s response in welcoming refugees.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[From Unknown to Known: Wantarri (Gift) and Interpretive Responsiveness across Warlpiri and Indonesian Contexts]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2026-0006</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2026-0006</guid>
            <pubDate>Tue, 30 Jun 2026 00:00:00 GMT</pubDate>
            <description><![CDATA[This article argues that shared life across cultural and religious differences is sustained by interpretive and relational responsiveness cultivated in everyday life. Beginning with the Warlpiri philosophic concept of ngurra-kurlu (home-having), it reframes pluralism not simply as an abstract framework for identity but as a dynamic field of relations in which meaning, responsibility, and belonging emerge through the circulation of stories, ceremony, and exchange—a movement from “unknown to known” understood as ongoing relational formation. On this view, knowledge is encountered as a wantarri (gift) which is received, shared, and renewed in relation.Placing these concepts in dialogue with the experiences of Gereja Jemaat Kristus Indonesia (Churches of Christ in Indonesia) and the Indonesian state ideology of Pancasila, the article considers how plural societies depend not only on formal structures of unity but on interpretive practices that sustain interdependence and shared responsibility. By interposing Indigenous Australian and Indonesian contexts, it approaches theology as a practice of interpretive responsiveness, proposing interpretive generosity and narrative exchange as practices that cultivate relationality and ethical growth within difference.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[When Dogmatics Colonises Theology]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2026-0004</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2026-0004</guid>
            <pubDate>Tue, 30 Jun 2026 00:00:00 GMT</pubDate>
            <description><![CDATA[This article offers a sustained Pacific decolonial response to Myk Habets’s essay, “The Vagaries of Theology: Thomas F. Torrance and Practical Theology,” which defends Thomas F. Torrance’s Christocentric dogmatics as the normative centre of theology and critiques contextual, Indigenous, and Pacific theologies as at risk of becoming “atheological.” I argue that Habets’s assessment reflects a colonising function of dogmatics when Eurocentric theological epistemologies are universalised and Indigenous modes of theological reasoning are marginalised. Drawing exclusively on verifiable, peer-reviewed Pacific theological scholarship—particularly the work of Jione Havea, Upolu Lumā Vaai, Mercy Ah Siu-Maliko, and Katalina Tahaafe-Williams—I demonstrate that Pacific theology is deeply Christological, scriptural, ecclesial, and ethically accountable. Far from being atheological, Pacific theology exposes the provincialism of Western dogmatics and calls theology toward epistemic humility, relationality, and attentiveness to land, ocean, and lived realities in Oceania.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Were There House Churches in Early Christian Times?]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2026-0002</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2026-0002</guid>
            <pubDate>Tue, 30 Jun 2026 00:00:00 GMT</pubDate>
            <description><![CDATA[It has long been conjectured that worship among the first Christians took place largely in private houses, and hence that domestic dwellings were informal proto-churches. This assumption has recently been challenged by a bullish thesis of the German scholar Stefan Heid, who argues that the sacraments always required an altar and that only one altar ever existed in any given local community. Heid believes that there is no such thing as a house church and that they are a scholarly fantasy of a naive reformed cast. This article examines the archaeological and philological evidence and suggests that (a) Heid’s assertion that a permanent altar was always used in the sacraments among the first Christians is uncertain; (b) the difficulty of accommodating hundreds of souls in houses is not an argument against the effectiveness of house churches, since they could have proliferated in proportion to the number of converts; (c) the furniture, posture, and density of worshippers in private houses are unknown but in all events adequate for proto-liturgical sacraments; and (d) the biblical formula of “church in the house” (ἡ ἐκκλησία κατ’ οἶκον) can indeed mean house church, especially as it embraces the concept of a “tenement church.” The article concludes that while Heid has some useful arguments, they provide no proof that house churches did not flourish in the early Christian period against much evidence that they did.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Towards a Decolonial Ecotheology: An Asian Contrapuntal Reading of Ecojustice]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2026-0005</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2026-0005</guid>
            <pubDate>Tue, 30 Jun 2026 00:00:00 GMT</pubDate>
            <description><![CDATA[The extraction of the earth for its resources undeniably destroys the life of the planet along with all things in it. It is not just the destruction of humanity but also animals, plants, and even the rivers, rocks, and the mists themselves. Human efforts to become environmentally friendly have at times not saved life itself. “Greenflation,” for example, shows how saving the environment may also require certain class privileges. This then becomes a dilemma of ecological and/or economic justice, which is often framed through the logic of extraction and sacrifice. My Asian experience with struggles against colonialism offers an alternative approach to the dilemma. I argue that an Asian contrapuntal reading of economy and ecology offers a way for decolonising ecotheology that honours the dignity of all creation.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Editorial]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2026-0001</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2026-0001</guid>
            <pubDate>Tue, 30 Jun 2026 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Connecting Resilience and Spirituality: A Vocational Tertiary Education Initiative During the Pandemic]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2025-0005</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2025-0005</guid>
            <pubDate>Wed, 17 Dec 2025 00:00:00 GMT</pubDate>
            <description><![CDATA[Individuals typically experience both good times and adversities in their lives, and being able to bounce back with resilience after challenges contributes to coping and personal wellbeing. Using a health-related applied epistemological approach, this paper explores linkages between resilience and spiritual themes, drawing connections to inform mental health within educational approaches and challenges such as the pandemic. Further, it outlines an innovative tertiary teaching approach focused on building resilience and spirituality for trainee allied health workers within a secular vocational approach to pastoral care. This carefully designed and integrated vocationally influenced learning initiative is explained, as is a subsequent empirical evaluation of participating alumni. Implications of the research findings of this educational initiative are reviewed and discussed in light of linkages between resilience and spirituality, mental health, and societal factors. Further discussions include the way that a vocational initiative in a secular context can cross personal and cultural boundaries to engage in communicating spiritual values of meaning and purpose, in order to support young people as they cope with challenges and transition into their field of work.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Misplaced People, Bordered Subjects: Discerning a Theology of Place in an Age of Displacement]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2025-0003</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2025-0003</guid>
            <pubDate>Wed, 17 Dec 2025 00:00:00 GMT</pubDate>
            <description><![CDATA[“Heaven has a wall and strict immigration policies. Hell has open borders.”1 Written on billboards and church signs from Nebraska in the Northern United States to nearer the US-Mexico border in New Mexico, this sentiment portrays a theological assumption about the nature of national borders and those seeking to cross them. Allied to the political rhetoric and policies of figures such as Donald Trump, these signs represent a transnational movement to cast immigrants and refugees as existential threats—threats to the national spirit—that demand stringent and unforgiving border policies. The exclusionary dynamic represented by these signs perpetuates the notion that sacred-like places are principally bordered, enclosed spaces.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[The Hiddenness of God: Community as a Means of Grace In Job]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2025-0002</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2025-0002</guid>
            <pubDate>Wed, 17 Dec 2025 00:00:00 GMT</pubDate>
            <description><![CDATA[As extreme loss and suffering descend on Job, he remains oblivious to being tested by a heavenly adversary who doubts that Job fears God “for nothing” (1:9). Job passes the tests, God admits to being incited against Job for nothing (2:3), but Job continues to suffer. All the while, he fiercely protests the hiddenness of God that compounds his suffering. Who or what might have mediated God’s presence to Job? It is untimely to formally consider the “means of grace” emphasised by John Wesley, founder of the Methodist movement. Job’s friends and community held the most potential to mediate the presence of a hidden God to Job but largely fail. This paper explores the book of Job’s subtle theology of community as a means of grace, mediating the presence of God. After examining the anachronistic Wesleyan formulation of the means of grace, evidence of community as a potential means of grace in the book of Job is examined. This includes Job’s prior example of exemplary faith embedded in community, Job’s unfulfilled expectations of his friends, God’s congratulatory estimation of Job and chastising evaluation of his friends, and the negligible transformation of Job’s community into a means of grace in the epilogue. Finally, the contemporary implications of community as an abiding means of grace will be briefly examined.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Bluey: The Religious Imagination of the World’s Favourite Cartoon Dog]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2025-0006</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2025-0006</guid>
            <pubDate>Wed, 17 Dec 2025 00:00:00 GMT</pubDate>
            <description><![CDATA[Bluey, the world’s favourite cartoon blue heeler, has a lot more to say about religion than it appears. This article will first, examine the references to real-life religions in the show, such as Buddhism and Hinduism. Second, it will examine the evidence in the show for a religion which the Heeler family (or a least Chilli and the kids) appear to follow. Third, it will survey the other spiritual beliefs in the show, such as references to simulation theory and crystals. Fourth, it will look at what the show explicitly teaches about religion focussing on the series 2 episode “Flatpack.” And fifth, it will explore how a wider definition of religious belief (namely William James’ definition: “the belief that there is an unseen order, and that our supreme good lies in harmoniously adjusting ourselves thereto”) plays out in the “religion of play” in Bluey’s world.]]></description>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Editorial]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2025-0001</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2025-0001</guid>
            <pubDate>Wed, 17 Dec 2025 00:00:00 GMT</pubDate>
            <category>ARTICLE</category>
        </item>
        <item>
            <title><![CDATA[Making a Christian Witness in Australia Today]]></title>
            <link>https://reference-global.com/article/10.2478/colloquium-2025-0004</link>
            <guid isPermaLink="false">/article/10.2478/colloquium-2025-0004</guid>
            <pubDate>Wed, 17 Dec 2025 00:00:00 GMT</pubDate>
            <description><![CDATA[Christian witness is generally framed as occurring through words and deeds. This paper explores making as another approach to Christian mission. Christian theology understands God as Maker. Yet, making as a domain of Christian practice rarely features in theological accounts and mission thinking. Craft in general, and knitting in particular, is popular in contemporary society, yet there is little research into Christians who make in mission. Hence, this paper conducted qualitative research, including “scavenge” ethnography and interviews with knitters, to investigate contemporary acts of making by Christians in Australia. Some makers knitted angels to yarn bomb at Christmas, while others knitted scarves in climate activism. The Marks of Mission were deployed as a holistic frame, with all five marks evident in the knitting of angels and scarves. The interviews unravelled understandings of making as a joyful experience of active praying that provided distinct ways of relating. Making allows ordinary people, particularly women, to participate in mission as telling, teaching, tending, transforming, and treasuring. In a contemporary culture saturated with words and cynical of deeds, the research has significance for how mission and theology are conceived in contemporary Australia and practised in local church contexts.]]></description>
            <category>ARTICLE</category>
        </item>
    </channel>
</rss>