Scaling Deep: Measures of Possibility, Personhood and Story

In the previous post I wrote about the importance of scaling deep; that elusive, essential work of transforming the cultural values, relationships, and everyday practices at the heart of our systems.  Scaling deep, I argued, is about more than numbers or institutional reach; it is about changing hearts and minds, shifting the stories we tell, and nurturing the kind of belonging that can weather storms. Today, I want to expand on that theme, drawing in the wisdom of Rowan Williams and the concept of sobornost, and exploring how we might measure engagement by more than attendance or output, to include by our collective openness to possibility, creative reimagining, and the space we make for different voices.

Beyond Numbers: The Limits of Shallow Metrics
It’s a familiar refrain in church life: “How many came?” “How many stayed?” “How many gave?” These questions, while not unimportant, often reflect what I’ve come to see as institutional anxiety, our capitalist captivity, a need for reassurance that we’re growing, that we’re succeeding. But as I’ve reflected on the journey of Fresh Expressions and broader systems change, I’ve become convinced that these are shallow waters. Real, lasting change, the kind that endures beyond a single project, leader, or season requires a shift in the very soil of our communal life. This is the work of scaling deep.

Scaling Deep and the Wisdom of Sobornost
Here, Rowan Williams offers a profound lens. Drawing on the Russian Orthodox tradition and the theologians Losskey,  Khomiakov Williams describes sobornost as a gathering of free persons into one organic body, not simply the sum of its parts but an active, living wholeness. Sobornost is not about headcount or institutional uniformity. It is about the quality of our togetherness: the depth of our relationships, the space we make for difference, and the organic unity that emerges when people are truly seen and heard.
Williams writes that the church, at its best, is a community whose boundaries have been decisively altered by the Resurrection, a place where the barriers of class, race, and loyalty are overcome, and a new social pattern of forgiveness, patience, and truth-telling emerges. This is not utopia, but a real, flesh and blood community marked as much by failure as by success. The point is not perfection, but the ongoing work of living into a new, unbounded world, a world where every face is one God has already looked at with love. When we take this as a base I think we can use the principles of Scaling Deep and develop at different set of measures, but we will need greater attention to process to make this sort of measurement possible.

Measuring Engagement with Possibility
If we take sobornost seriously, then engagement is not just about participation in programmes or committees. It’s about how we engage with possibility, how open we are to new ways of being, to creative thinking, to the reimagining of spaces and relationships. Here are some ways I see this playing out:
• Reimagining Spaces: Our physical and symbolic spaces shape our communal life. Too often they reinforce old hierarchies and exclusion. But what if we saw our spaces as canvases for possibility? What if we designed them to be more inclusive, more hospitable, more reflective of the diversity of God’s people? This isn’t just about architecture, it’s about the stories our spaces tell and the possibilities they invite. It’s as much about medium as message.
• Creative Thinking: Scaling deep is inherently creative. It asks us to imagine new forms of community, new patterns of discipleship, new ways of relating to one another and to God. This creativity is not a luxury; it’s a necessity for communities seeking to embody the gospel in a changing world.
• Personal Development Spaces: True engagement honours the personhood of each member. Are we creating spaces for personal growth, for the sharing of stories, for the honest wrestling with faith and doubt? Are we nurturing resilience, vulnerability, and the gifts that come from lived experience, especially from those on the margins?
• The Place and Space of Different Voices: Sobornost insists that unity is not uniformity. Are we making space for voices that have been silenced, for perspectives that challenge our assumptions, for the kind of dialogue that Rowan Williams describes as essential to the church’s witness? Are we willing to be disturbed, to be changed by the encounter with the other?

All of the above provide real opportunities to measure scale both in terms of Scaling Up and Out and importantly Scaling Deep but we will need an accompanying shift to valuing story and gathering Narrative-Based Evidence that stories allude to.

So how do we measure this kind of engagement? I think if we get the principles right the organisation can use spreadsheets or dashboards, and numbers but the process or lens is through the gathering of stories, narrative-based evidence that honours context and personhood. There’s all sorts of participatory, narrative techniques like Community Narration invite members to share their experiences and to shape the collective story of the community. These stories reveal not just what we’ve done, but who we are becoming. They help us see where we have truly scaled deep, where hearts and minds have been changed, where new possibilities have emerged, where the quality of our togetherness has grown.
“Narrative methods have great potential to avoid hierarchical and unidirectional forms of evaluation, encouraging the group’s collective psychology and identity-based constructs to emerge… The community’s participants were able to use the technique successfully, found it enriching, and the constructs obtained have led to many discussions and member-guided research related to the organization.” See here

Mapping Scale: Out, Up, and Deep
Once we begin to gather this narrative evidence, we can more easily categorise where we have scaled out (replicating innovations), scaled up (influencing systems and structures), and scaled deep (transforming culture and relationships). Scaling out and up are often visible and quantifiable. Scaling deep, by contrast, is subtle, slow, and sometimes invisible yet it is what makes all other change sustainable.

Honouring Context and Personhood
At the heart of this approach is a commitment to honouring both context and personhood. Every community is unique, shaped by its history, its challenges, and its gifts. Every person brings their own story, their own wounds and hopes. Scaling deep means attending to these realities, refusing one-size-fits-all solutions or predetermined outcomes and opening ourselves to the possibility that God is at work in the very particularities of our lives.

So, through Alchemy at the edge I invite you to join me in measuring engagement not by what is easy or obvious, but by what is deep and lasting. Let us reimagine our spaces, nurture creative thinking, make room for every voice, and gather the stories that tell the truth about who we are and who we are called to become. In so doing, we honour the spirit of sobornost, a unity that is organic, dynamic, and always open to the possibilities of grace.
And perhaps, in the end, this is the most faithful measure of all: not how many we have gathered, but how deeply we have learned to belong to one another, and to the God who calls us into ever-widening circles of possibility.

The interactive power of Language, Metaphor and Models

I have been thinking a lot about the role lanaguage as a precursor to change. What I’m keen to do with Alchemy At The Edge is not to be a coach, but co-create system change with people, and this means not simply asking people to adopt frameworks or models I have used. Remember “all models are wrong but some are helpful”. So thinking about how I can use the interaction of lanaguage and the models I have developed to grow something more contextual in any given situation.

Noah Lowery writes, “Through language, we create meaning, structure our thoughts, and ultimately, shape our perception of the world,” and “Language is a powerful tool that constructs our reality by shaping our thoughts, perceptions, and social constructs.” These insights invite us to consider the profound influence of language not merely as a medium of communication but as a foundational framework through which we conceptualise and engage with our world.

Language, as Lowery highlights, is indispensable in crafting meaning and defining the boundaries of our understanding. It allows us to articulate abstract concepts, delineate systems, and construct narratives. However, the transformative potential of language in systemic change goes beyond the act of expression. It provides the initial scaffolding to identify and develop metaphors, the cognitive tools that bridge from the abstract towards the tangible.

Take, for example, the metaphor of the “Mixed Ecology Trellis,” a framework that can be adapted to diverse contexts to support outcomes, allocate resources, and deploy strategies effectively. Here, the trellis serves as a conceptual structure, a visual and functional metaphor for cultivating growth, fostering interconnectedness, and guiding systemic adaptation. While the language introduces and explains the metaphor, its real power lies in how it is operationalized: by transforming abstract ideas into actionable tools.

This is where the limits of language as a solitary agent of change become evident. Systems are complex, and while language enables us to name and frame issues, it is through the tangible enactment of these ideas that change is realised. The “Mixed Ecology Trellis” does not merely describe; if used well it directs. It offers a flexible yet structured way to engage with systems, balancing stability with the ability to respond dynamically to varying needs.

To illustrate, consider a community grappling with resource allocation. The trellis metaphor can guide their strategy by suggesting a living system where resources are channeled like nutrients, fostering growth where it is most needed while maintaining the overall health of the system. Through this lens, language shapes understanding, the metaphor provides focus, and the tool, the trellis, enables action.

This interplay highlights a key truth: language alone cannot dismantle entrenched systems of inequality, inefficiency, or injustice. What it does is spark the imagination and frame the possibilities for action. By identifying the right metaphors, we bridge the gap between conceptual understanding and practical application, equipping communities, organisations, and individuals with tools that drive meaningful change.

While language may not directly change systems, it is undeniably the starting point for envisioning the change we seek. As Lowery aptly states, it constructs our reality, providing the cognitive foundation for shaping thoughts, perceptions, and, ultimately, actions. When paired with actionable metaphors and tools like the Mixed Ecology Trellis, language becomes more than a means of communication, it becomes a catalyst for transformation.

Hopeium, the church, and change

In church systems and institutions, it’s not uncommon to encounter a phenomenon of “hopeium.” It’s that heady mixture of optimism, faith, and a dash of magical thinking that makes us believe everything will be okay—if we just believe hard enough. On one hand, this hope can be a balm. After all, hope is foundational to the Christian story: the hope of resurrection, of renewal, of God’s kingdom breaking through. But what happens when hope becomes detached from action, critical reflection, or adaptive change? That’s when hopeium can turn toxic.

Toxic hopeium often shows up in church systems grappling with deep-seated challenges: declining influence, outdated structures, or a widening gap between institutional priorities and the needs of the world. Instead of grappling with the hard realities, institutional leaders might cling to vague promises of revival, grand but unfocused visions, or the comforting refrain of “God will provide.” While it’s true that faith can move mountains, it’s also true that someone has to pick up a shovel. When hope is used to paper over systemic issues or avoid making tough decisions, it can lead to stagnation, disillusionment, and a cycle of institutional inertia.

Consider the denomination that launches a major strategic initiative every few years, each time heralded as the solution to declining membership or cultural irrelevance. Resources are poured into programs and campaigns, but the underlying issues remain unaddressed: the inability to engage with a rapidly changing society, resistance to adaptive change, or a leadership culture that prioritizes preservation over mission. Hope, untethered from thoughtful strategy and missional humility, becomes a narcotic. It numbs us to reality instead of equipping us to transform it.

And yet, hope is also a gift. It’s what inspires institutions to dream of a renewed role in society and take risks for the sake of the gospel. The challenge, then, is to ground institutional hope in adaptive change strategies that acknowledge reality while pointing us toward renewal.

So, how can church systems navigate this tension? The first step is honesty. Institutional leaders need to adopt a posture of missional humility, recognizing that no single program or vision will fix systemic issues overnight. Missional humility invites us to listen—to God, to our communities, and to one another—and to admit where we’ve fallen short. This isn’t about doom and gloom; it’s about clarity. Only when we understand the landscape can we discern the path forward.

Next, we need to pair hope with action rooted in adaptive change. This means moving beyond technical fixes to addressing the deeper cultural and systemic shifts required for renewal. It might mean dismantling hierarchies that stifle creativity, investing in grassroots initiatives, or fostering a culture of experimentation and learning. Adaptive change requires courage—and a willingness to fail—as we navigate uncharted territory.

Finally, we must cultivate a theology of hope that’s robust enough to withstand setbacks. Christian hope isn’t about quick fixes; it’s about the long game. It’s about trusting that God is at work, even when we can’t see the fruit of our labors.

Hopeium, in its toxic form, can trap church systems in a cycle of false expectations and inertia. But hope, when rooted in truth, humility, and adaptive action, can be a powerful force for institutional renewal. The difference lies in whether we use hope to escape reality or to transform it. As I prepare for my next stage with Alchemy At The Edge I want to harness the transformative power of hope.

Resonnance and disconitunity – Reflections on Wright and Cron GB12

There was some great stuff at GB this year, and I didn’t get to very much of it. Two I did were Tom Wright and Ian Cron, both were excellent but in two very different ways. Ian spoke about his memoir and much of his personal story resonated with my own, (not that my father was in the CIA). His personable style and content meshed well with my own experiences of my father, and offered cracks where the light of his story could penetrate the darkness of my own. Tom on the other hand was simply excellent on the content as he outlined 4 typologies present in the gospels to hold in tension as we explore the wholeness of Jesus. However in some ways his strength of being so clear about each type although excellently delivered, well structured,etc seemed discontinuous with my own experience. As a Gen X and post modern product the idea of holding these types in tension is second nature to me and most of my contemporaries, with a level of theological literacy. So I came away wondering what was the agenda?

The Gathering Part one

This weekend I am at the StreetSpace Gathering. It is a coming together of about 35 people from across the network with 18 of the 36 projects represented. The whole event is developed using a participative processes. Last night we kicked off with a pictionary ice breaker (draw an activity you do the others dont know you do). The aim is to encourage an equality across the group and not go for the I am XX with this many young people in our contact etc.

We then used a random word generator to spark a creative thinking process as the begininng for the themes we will discuss as a group over the weekend. The Random words were:
– Turntable
– Leaflet
– Mystic
– Passive
Each table mind mapped the words and then people swapped tables to gather the wisdom from the other.
We ended up with three themes we will discuss as a whole group this morning:
– How do we develop mysticism and next level spirituality with young people?
– Social media – Practical advice, Benefits, and Communication
– Being Authentic Us and Others
We also developed a further 6 themes we will use in break out groups.
– Values
– Mentoring Peacemakers
– Change what does it mean?
– Learning Passive and Active – How do you build emotional intelligence in an active learning style/ with chaotic yp
– Money
– The Balance Mission/Personal/Professional

A parable for Occupy

Making money had not been difficult for Jimmy, he had a good stack of cash from his dad, invested it in property, employed builders, did up houses and soon started to diversify.

At first he bought the building supplies yard, that way not only could he control the builders but also the prices. After having some stuff nicked, he started a private security business which was soon being used by most of the local shops.

Then he diversified into rentals, buying land and building small properties for renters that couldn’t afford much. It wasn’t generosity, it was an economy of scale. Lots of small flats brought in the same rent a large house.

In an age of no welfare state or government handouts, he pretty much controlled the town, owned most the land and was mayor in all but name. He had a close selection of business associates who he thought of as friends, but they knew which side their bread was buttered.

As he and a few people grew richer, the town grew poorer so Jimmy extended his security business as a sort of local police force to keep the locals in line. This meant he could increase his charges to other businesses to keep them safe and everyone knows it takes money to make money.

Jimmy thought himself happily married, with a mistress or two on the side, and two children (that he knew of). When his daughter turned 21 it was time to celebrate with a masked ball. The theme was winter and everyone would be provided with appropriate clothes, to ensure the elegance of the event and that the theme was suitably expressed.

After many months of planning he sent out invites to the great and good of the community, the people Jimmy thought of as friends. A few simply didn’t reply, probably because Jimmys private police force had been too heavy handed recently and the taxes felt more like extortion money. A few replied and said they were too busy to attend, not really wanting to come but trying to keep Jimmy on side.

As the day drew near the marquee for the party was put up covering the football pitch. Two others were erected for changing rooms for guests. Caterers were bought in, musicians prepped and waiters found. The only hitch was that no none was coming. Jimmy arranged a second invite but grew impatient. However, sending out a second invitation made good business sense,a good party was a chance to network, make a few more contacts.

Word had spread amongst the business leaders that no one was attending and so they became bolder, as in solidarity they felt more secure about their excuses or non replies. But their ‘security’ was short lived, in a rage Jimmy ordered the police to break their windows, and when the owners went for replacements he hiked the prices of repairs and controlled the supply. He increased the rent of these ‘friends’, and ordered the mayor to evict those who didn’t replace the damaged windows as it wasn’t in keeping. Soon Jimmy had driven away, beaten up, or simply killed his supposed friends and business allies.

Not wanting the party to fail he invited the tenants from the flats, knowing that people would scrub up well enough and he had the right clothes ready for them to wear. He would need to replace the business leaders he had driven out anyway and might recruit suitable people at the party. The invitation was delivered by the private police force and it was made clear attendance was required, besides which rumors and stories of what had happened to the great and good of the town were rife.

As one of the tenants explained to her husband, they had to go, even the people who had a bit of money behind them and had refused Jimmy’s invitation had been had been attacked, who were they to refuse. Besides which there may be a future in it and at least she got to wear a fine dress and eat well at Jimmy’s expense.

The party started, and was going with a swing, contacts were being made as Jimmy identified a few people to rent the shops and agreed to replace a few windows at cost to get things moving again. The only blot had been the appearance of a small tent occupying the mouth of the goal on the football pitch. No one pointed it out to Jimmy and besides, what did it matter? But Jimmy had noticed it, and started to make plans to get them removed the following day, he would do it legally, and without fuss, whilst tonight he would focus on the party, after all life goes on.

It was later that evening that Jimmy spotted him, well he could hardly be missed in his ripped jeans and t-shirt that simply said ‘Occupy’. Everyone else had worn the clothes provided as instructed. The audacity, the sheer nerve, Jimmy thought, to come in here eat the food, drink the wine, and not wear the right clothes. But by wearing a simple t-shirt the occupier showed the fine dresses and suits for what they were, a nothing, a falsehood to open doors and enable the same mistakes to be repeated. Jimmy saw the irony, the threat, and how powerful the powerless man in a t-shirt was. He called security, had the man stripped naked, beaten, and killed.

The lack of resistance from the man was breathtakingly, his quiet humility seemed to pave a way for all the onlookers to take a different path if they too would lose the trappings of power, but for many the cost would be too high a price to pay.
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Also see The wedding banquet from below

Scotland

Here are my plans for next weeks trip to Scotland I still have a bit of time Monday PM and Wednesday late afternoon if anyone else wants to hook up

Monday 10th Jan
AM-  Glasgow – Meet up with Laura Hopkins in Bishopsbriggs 
PM – Drive to Aberdeen

Tuesday 11th Jan
AM – meet up with Dan Robertson and Blue Horizon in Aberdeen
PM -Meet up with Hot Choc people in Dundee

Wednesday 12th Jan
AM – Meet up with James and Sidewalk in Perth 
PM – Drive to Glasgow
EVE – Glasgow Pub Theology and Pulse Rate research (TBC)

Thursday 13th Jan
Early flight home

sunday mite be different!!

FYT have posted a collection of creative and at times wacky ideas for a service based on the Widows mite. If you are interested please visit HERE for a download of a heap of creative ideas.

Please text ‘mite’ to 82540 to enable FYT to launch 36 StreetSpace projects working with young people on the streets over the next 3 years. Your text will cost £1.50 plus one standard message and FYT will receive at least £1 of this. Thank you!