Category Archives: Alchemy at the.edge

Five Ecological Lessons for a Mixed Ecology Church

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Church life often longs for order and predictability. Yet the garden outside my window or better still the fells a short drive away are wild and tangled, and reveal another truth. Life flourishes in relationships that are messy, uneven, and interconnected. In reality the mixed ecology church, a community where inherited forms of church exist alongside new, experimental expressions will be similarly messy. But how do these different expressions relate without stifling one another? What patterns might help them grow together, not apart?

Nature offers us five such relational patterns that guide growth and resilience: mutualism, commensalism, parasitism, competition, and cooperation. Each reveals different ways life flourishes through connection, sometimes in surprising and challenging ways. Over the next few weeks, I’ll explore each relationship, drawing from ecology, not just for metaphor’s sake, but as a living guide. Along the way, I’ll try to offer some leadership insights and systems thinking, because growing a mixed ecology church inevitably is also about patterns and structures as well as people.

The five patterns explored will begin with mutualism, where both partners give and receive, flourishing together through reciprocity. Next, commensalism invites us to practice quiet hospitality a kind of support without burden. Parasitism teaches the necessity of boundaries that protect the life of the whole. Competition, uncomfortable as it feels, can spur creativity and clarity. And finally, cooperation invites us into pragmatic alliances that bind us around shared purpose.

What if the church took these relationships seriously and rather than simply sitting with the metaphor of the mixed ecology we started to embody it and see what we can learn from our non human counterparts.

The strength of the metaphor could be in its weakness

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JFK said “a rising tide lifts all boats” when speaking about the economy, but when you apply the quote to change, development and organisational culture there’s a couple of prerequisites. Making sure people aren’t stuck in the mud in the first place, or that the organisation isn’t anchored down on too short a rope so it can adapt as the tide rises.

i love how playful metaphors are but yet too often we don’t approach them with the playfulness needed to get to the real learning potential contained. We have all been in the room when someone says ‘but the metaphor is limited’ or ‘the metaphor breaks down when’ or the classic “you’re pushing the metaphor too far”. But if instead of thinking like that we could just kept playing it for a while, exploring its weaknesses as much as its strengths, letting the ideas run, and perhaps it ties into next weeks post on the third stage of ideation. There’s loads more we could do with on the JFK quote, like holes in the boat, stuck in the mud etc to help systems learn and change it’s too easy to say we need to move on and stop playing when there may still be gold in them there hills if we dig deep enough.

Back when I working for the diocese I was at meeting and one of the issues raised was the “mixed ecology” is an oxymoron because an ecology is either mixed or not an ecology. However I still think it’s a helpful phrase and the truth of statement actually offers more resources for a playfulness because often play includes the need to suspend belief for a while, to imagine and laugh at absurdity of a boat so stuck in the mud that it doesn’t rise with tide but slowly becomes swamped whilst Laurel and Hardy do their best to bail it out, remove their shoes and socks until at last they have to swim for it and I’m sure there’s some great learning to be explored by asking questions like what are they using for bailing,  how often are we addressing symptoms rather than cause and amyriad of others.

The death of ideas

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Walking the dog a while back I was taken with the amazing seed heads around and make me think about the scripture “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” (John 12:24). It caught me not just as a verse of hope, but as a pattern that runs deep in how ideas grow.
Since Wallas, described a four-stage model of creativity in his 1926 book The Art of Thought, when we talk about ideas, there are stages that repeat. I particularly like Shannon Hopkins idea of “junk the brain” get all the ideas out fast and furiously to make space for some real out of the box thinking.

One pattern could read along the lines of First is the spark, that flash when the idea is born. Second comes the shaping, when we test and sketch, throw things out to see what sticks, gathering others to work it up. But I think the third stage is stranger, harder and looks suspiciously like death, either in terms of Shannon’s junking all the other ideas or as the third stage of ideation, when the idea no longer belongs to you. When you stop clutching it tightly as your possession and allow it to be buried, entrusted to soil that something new grows. The grain of wheat image is not about efficiency or productivity, it’s about release. It suggests that if we refuse to let go either of the initial ideas or if we insulate and protect our bright spark from change, criticism, or collaboration, it remains alone in its own sterility.

But when we release it, even bury it, something else happens. It may disintegrate in its original form, but in that decomposition potential multiplies. Fruit emerges. The community reshapes it, God breathes on it, and what was once “mine” becomes “ours.” What was a single thought or series dies and seeds a space where movements emerge that belongs to something bigger than we imagined.
In organisational innovation, this feels risky. It is tempting to hold to control structures, to keep ownership, to patent and protect. But ideation as faith practice teaches a different rhythm: hold lightly and let the seed fall. Trust the soil of community and Spirit. The third stage is less about control more about surrender.

I wonder if this is why so many pioneering ideas falter, they never move beyond the hand of the founder. We tend to want the harvest without the letting-go. Yet John’s image is uncompromising: the fruit only comes after the seed dies to its own form.
So perhaps the invitation today is simple but costly. What idea are you still clutching in your hand, afraid to plant? What seed needs releasing into the ground of community, risking loss in order to multiply life? Ideation is not complete until we dare to embrace the third stage, trusting death as the doorway to a new future.

Applied Alchemy

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There’s a contrast between a conversation that helps us see differently and one that helps us do differently. Mentoring and coaching both matter deeply in leadership, but they pull on different threads of the learning tapestry. Traditionally mentoring listens for the larger story, the forming of vocation over time, while coaching sharpens focus toward a defined horizon, an outcome, or a stretch goal. One is relational, developmental, and long-range; the other is structured, performance-centred, and time-bound. However more recent research shows that the two are more linked and building on this we are launching Applied Alchemy.
Eg see “Two sides of the same coin”? Coaching and mentoring and the agentic role of context. Stokes, Fatien Diochon, and Otter  Sheffield Hallam University Research Archive (SHURA)

Mentoring: The Long Arc of Formation

Historically mentoring tends to unfold slowly, rooted in shared experience. A mentor doesn’t so much “fix” a problem as accompany someone through it, offering wisdom from lived practice. This kind of learning isn’t evaluative, and it resists short-term measurement. It’s formation more than feedback. For church leaders and changemakers, mentoring often nurtures a deeper sense of vocation and alignment: learning to live the questions rather than reach for premature answers.

Coaching: The Mirror of Practice

Coaching, by contrast, often begins with a question like “What needs to change?” and ends with a measurable outcome. The method is deliberate: structured reflection, focused feedback, and immediate application into behaviour. It’s for those moments when leadership feels like standing at the edge of action when clarity and accountability can make the difference between good intentions and tangible progress. Organisations that integrate coaching report gains not just in performance, but in the confidence of those they support.

Applied Alchemy: Content, Application and Accountability

Whist it is often said a good coach can does not need to know the sector someone’s working in to help, the research is clear: learning only changes culture when it’s transferred, when new thinking embeds in practice, so like in most situations context is key. Studies in leadership development show that those who hold themselves accountable for applying new learning are significantly more likely to sustain behavioural change. A 2025 goal-oriented leadership study found that leaders who engaged in reflective, app-based follow-up after training improved in self-reported leadership skills and learning transfer, especially when they tracked and shared how they applied lessons in real work contexts. Güntner, A. V., Heimann, A. L., Kleinmann, M., & Ingold, P. V. (2024). The combined effect of a goal-oriented leadership app and leaders’ mindset in optimising training transfer. European Journal of Work and Organizational Psychology, 34(2), 175–187. So if an app helped how much more might a real person? 

Similarly, work on organisational transfer shows that accountability partners and deliberate action planning radically increase the translation of learning into results. Without such follow-up, training dissipates into aspiration rather than action, and real change becomes unachievable. Leadership transformation becomes real when it is woven with everyday practice, when leaders are seen not just as learners, but as stewards of learning in motion. See https://culturepartners.com/insights/leadership-development-building-tomorrows-leaders-for-organizational-success/

So Applied Alchemy seeks to close the gap between Context, Content, Application and Accountably as a specialist service for leaders in the faith. So much has changed in the last decade or so, both organisationally, culturally, and missiologically and it is the leaders who are applied it their learning in their toolkit that making the most headway. We will draw on this content and develop deliberate avenues for application and accountability. In a theological sense being accountable for the learning of the last few decades and beyond is to keep covenant with our own becoming, to recognise and act as if what G-d has revealed and others have discovered matters. It’s a form of stewardship: nurturing the insights entrusted to us until they take root in practice, community, and system.

For leaders today, real change isn’t born in the seminar room; it’s in the moment when learning is owned, enacted, and held in view by others and the communities we are walking alongside. Mentoring helps us remember who we are becoming. Coaching helps us practice who we intend to be.

Applied Alchemy weaves together content, context, mentoring and coaching converting insight into embodiment. Check out https://alchemyedge.substack.com/about for more information on the free and subscription levels.

You can join Applied Alchemy in the way that work for you. The free posts will still land here and in substack but I think people will really like the DIP – A monthly Applied Alchemy Leadership, Systems and Change programme that examines the free content with relevant theory with practical application leadership ideas. It also includes Applied Alchemy Questions prompts, Postures and Practices to adopt, and an Accountability Checklist for you to embed in your situation and at your own pace.

First ones will go live in November and you can subscribe for free here or  via https://alchemyedge.substack.com/subscribe?params=%5Bobject%20Object%5D

 

 

The changing face of trickster in systems change

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Sunday Papers turned 21 last month and so I thought I would look back through some of the themes that have emerged over the years and the 950 or so blogposts. The figure of the trickster has been a restless but pretty constant companion, sometimes provocateur, sometimes guide, sometimes the shadow in the corner when certainty threatens to harden. Journeying back through the archive, I notice how my use of “trickster” has itself been tricky: adapting, morphing, much as the trickster does, to the movements and moods of the times and the evolving questions of church, systems, and cultural renewal. Gathering these together we can see her different guises and learn a few lessons along the way. 

Trickster as Disruption: Stirring the Comfortable

In the early days, trickster arrived in my writing as disturbance. Rooted in the stories of Hyde and the many mythic mischief makers, trickster embodied the kind of holy mischief needed to unsettle our ecclesial complacency. I wrote about the discomfort, border-walking, question-posing, edge-dwelling that trickster brings to stagnant communities. Trickster was the strange guest, misunderstood and sometimes unwelcome, who moved the conversation from comfort to confrontation (which probably also reflects my life stage at the time).

There is a necessary place for this sort of energy in organisations and systems facing calcification, when the status quo is defended with greater force than the call of the gospel or the pulse of life. In this stage, trickster is a mirror to stuckness and a living question mark for institutional “wisdom.” Trickster’s value here is not so much in having answers, but in disrupting, and simply tearing open space for something unexpected to begin.

Trickster as Emergence: The Playful Edge of Creativity

As time went on, my engagement with emergence deepened. Trickster moved from being merely an irritant to something generative, a figure not only to challenge boundaries, but to create new ones, or dissolve them long enough for new forms to emerge. The conversations about “emergent church” and “grace spaces” that led to Here Be Dragons revealed the need to dwell not just at the border, but also in the middle, where the boundaries blur and creation teems.

Here, trickster’s play becomes vital. The themes shifted: less about simply sabotaging structure, more about risking improvisation, learning from ambiguity, and allowing the uncomfortable laughter that comes when certainty recedes. Surprisingly, trickster’s lessons in play, parody, and improvisation offered a source of hope and resilience, essential for organisations learning to let go of the need for control and to make space for emergence.

Trickster as Companion: Deep Listening and Systemic Renewal

In more recent years, a subtler, deeper trickster has come to the fore. No longer relegated only to the borders or eruptions of crisis, this trickster appears as a companion in the slow, ongoing renewals of system and spirit. I found myself drawing on trickster stories not just for their disruptive potential, but as a wisdom tradition for co-creative leadership, deep listening, and navigating unpredictable terrain.

Now, trickster is invoked to remind leaders and communities that true transformation happens in liminal space, between the old and not-yet, in stories shared, questions asked, and boundaries re-imagined. The work is less about subversion for its own sake and more about fostering an adaptive, generative ecology where fresh forms of church and meaning can be discovered. Trickster joins the circle as both risk and companion: an invitation to stay open, responsive, and alive to the wild grace of emergence.

Using Trickster in Organisational Change: Practical Insights

Looking back, I see that the trickster’s role shifts with the system’s need:

• When a community is stuck or stagnant, trickster shakes the ground, challenging, exposing, disrupting.

• In seasons of uncertainty or growth, trickster invites play, risk, and improvisational imagination needed for the new to emerge.

• As change matures and practice deepens, trickster becomes a reminder to listen to what emerges with humility, to hold structures lightly, and to let stories and edges lead the way toward renewal.

In organisational and systemic change, then, trickster is not a one-off tool but a shape-shifter morphing between clown, sage, and the voice that asks the question no one else dares name. The journey through these stages is itself trickster-like a reminder that creative transformation is rarely linear, often surprising, and always a bit mischievous. So I think we let trickster take us further, rooting practice in tricksteresque space where the grace of emergence calls leaders and communities not just to survive disruption, but to welcome it as the soil in which new worlds may be planted. And in this, perhaps, the trickster makes our world anew, again and again.

 

As part of Alchemy At The Edge I’m thinking of developing three webinars based on these three trickster stages. If you are interested in this please leave me a comment or email me richard@alchemyedge.co.uk 

(The image was my leaving present from the wonderful Emma Richardson.) 

Beyond Blueprints: How Systems Thinking Can Transform Mission

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We are intertwined systems, they shape us and  we, in turn, shape them. In the years I been blogging here I have  long explored the tangled roots of mission, church, and community, resisting the urge to slip into tidy dualisms or easy binaries. Instead, I’ve tried to inhabit that compost-rich space where culture and nature, activism and contemplation, all intermingle. As I look to the next chapter I want to reflect on that  learning particularly from the “Crafting Mission in Systems” journey and see how they are resonating with the work of Alchemy At The Edge. Skip to the bottom of the post if you want to see 3 services that people are finding particularly helpful at the moment.

From Compost to Craft: Mission as Alchemy

Mission is not a static program to be rolled out, an ABC or a rock-solid truth to be defended. It’s a living, breathing system, a field of relationships, stories, and experiments. We are not outside the system, tinkering with its gears; we are the system. As Bayo Akomolafe says, “we are not stuck in traffic, we are the traffic”.

Alchemy At The Edge, in its very name, hopes to evoke the ancient art of transformation. Alchemy was always more than a quest to turn lead into gold; it was a way of seeing, a practice of attending to the hidden processes that bring about change, both in matter and in the soul. The alchemist’s work was slow, patient, and deeply attentive to the interplay of elements. In the same way, I hope my services are about facilitating transformation within organisations, teams, and individuals, not by imposing a blueprint, but by cultivating the conditions for emergence and growth.

Letting Go of Control: Embracing the Unknown

One of the persistent themes in Sunday Papers is the tension between epistemology (knowing, controlling, securing) and ontology (being, becoming, risking). In the “Crafting Mission in Systems” post, we are reminded that real change rarely comes from clinging to certainty. Instead, it emerges when we risk stepping into the unknown, when we allow “grace spaces” to disrupt our routines and invite us into new patterns of relationship.

Alchemy At The Edge’s approach will mirror this and are be not about delivering off-the-shelf solutions or quick fixes. Recently I worked with a diocese and the planning and preparation sessions with the leadership team were so key in making sure what was delivered was not just properly contextual but also spoke to the deeper issues being faced. I want to work alongside people and systems to co-create processes that honour the complexity and uniqueness of every context. To help organisations raise their head beyond the pulpit and step into new possibilities, trusting that something richer and more generative can emerge.

Systems, Stories, and Soul Work

At the heart of both the Sunday Papers ethos and Alchemy At The Edge’s practice is a commitment to deep listening and story. Systems are not just structures; they are made up of people, histories, and hopes. Transformation happens when we pay attention to the stories we tell, the rituals we practice, and the ways we show up for one another.

Alchemy At The Edge will facilitate this kind of soul work within organisations not just individuals. Creating spaces where teams can surface hidden assumptions, name what matters most, and imagine new ways of working together. Like the alchemist, they know that true change is both an art and a science,  that it unfolds in stages, often requiring us to sit with uncertainty and paradox.

The Edge of Becoming

To craft mission in systems is to embrace the messy, generative work of transformation. All models are wrong but some are helpful. As I have started having conversations and work with dioceses and other clients a few key assets/models/processes have emerged that people are finding helpful and I can build sessions around. These include

1. Scale – Scaling Out is pretty straight forward as good ideas spread but Scaling Up or Deep is more challenging. I have been working on processes that help identify what and blocks and opportunities for Scaling Up and Deep which  will embed and accelerate change.

2.Mixed Ecology Trellis – lots of dioceses have found the Trellis helpful to describe and value the whole Mixed Ecology of church, but don’t realise that it can be operationalised as a diagnostic tool both for leadership development and to Scale Out at local and regional levels.

3 Theory of change development – if you aim at nothing you hit it. Recent sessions helping people explore the why behind what they do have been helpful in designing better processes. This not only ensures that what they value is front and centre but that these values inform and drive real change. Too often organisations talk about being values driven without a real understanding or process to ensure they translate in action and lasting change.

In the end, perhaps the greatest gift we can offer is to hold space and to trust that in the compost something beautiful and unexpected can take root.

“We are all in the system. The truth is at hand and it’s held with an open palm… the kin-dom is so much more than we can imagine.”

For a conversation on what I can offer your organisation or diocese please GET IN TOUCH

 

Scaling Deep: Measures of Possibility, Personhood and Story

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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.

Scaling Deep – the place of lived experience in real change

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As I reflect on the journey of Fresh Expressions and the broader movement for systems change over the last ten years in Cumbria, it’s too easy to point to growth which to be honest is a pretty shallow measure of numbers usually driven by institutional anxiety. I think it is better to talk about scale. There is a great article a friend Katie sent me https://systemsanctuary.com/scale-deep that has been really helpful in my thinking as I prepare to move on. The language of scale isn’t just about getting bigger, it’s about how change spreads, embeds, and transforms. Drawing on insights from the systems change field, particularly the work referenced in the Systems Sanctuary paper, we can distinguish three distinct types of scale: scaling out, scaling up, and scaling deep

Scaling out refers to replicating and spreading innovations across new communities or contexts. In the context of the church, this looks like launching more Fresh Expressions in different towns, villages, or networks, essentially multiplying what works so that more people can benefit from it.

Scaling up is about influencing policies, structures, and systems to support and sustain change. For the church, this means embedding the principles of Fresh Expressions into diocesan strategies, clergy training, and church governance. In other words, it’s about changing the “rules of the game” so that the whole system supports and nurtures innovation.

Scaling deep focuses on transforming cultural values, relationships, and ways of being. This is about changing hearts, minds, and everyday practices. In the church, scaling deep means shifting the culture to be more open, inclusive, and embrace more of the lived experience of those it is serving.

These three forms of scale; out, up, and deep, work together to create lasting systems change, but it is scaling deep that ensures the change is truly embedded in the life and culture of the church. Research shows that large-scale, lasting systems change requires a combination of all three types of scaling. Scaling out ensures more people benefit, scaling up makes change stick but scaling deep is what transforms the culture and relationships at the heart of the church. It’s about changing the stories we tell, the ways we relate, and the values we embody, especially for those who have experienced exclusion or trauma.

Those who know me well, know that my upbringing was far from straight forward, and my lived experience of ACE’s will always play a role in how I look at the world, and work in systems.  A few years ago I noticed this can play out in two ways. One where the institutions remain in a role of an abusive parent who fails to listen and change or a healthier way where the institution can embrace the gift of trauma informed practice and someone’s gift of resilience and stickability in the difficult space of the institution to help bring real change. I have to say on the whole my experience with the church in Cumbria has been good but there have been far more difficult times when my bounce back abilities have seriously waned. What kept me going and sane in those times were the pioneer and and fx networks and systems within the system that had been trauma-informed, nurtured deep belonging and spiritual transformation because they are made up and for those who have been on the margins. As I wrote in the poem a few weeks ago They are the muscles of hope not wishbone or whisper, but sinew and tendon that flexes beneath the skin with every reimagined dream of a better world

I guess my question, concern and challenge as I leave is have we scaled deep enough at leadership levels and who and how will the voice of the margins be brought to the centre. I was so privileged to usually have good relationships with senior leaders and until our structures more recently changed be in right meetings at the right times to bring the my lived experience and that of our pioneers to the table.

Too often, organisations treat lived experience as a box to tick, a story for the annual report, a voice on a panel. But centring lived experience is not about tokenism; it’s about transformation. When people with lived experience are involved early and meaningfully in decision-making, service design, and governance, the work changes. It becomes more responsive, more just, and more effective.

This requires trust, time, and a willingness to be changed by what we hear. It means building relationships, closing the feedback loop, and being honest about the influence that lived experience will have on decisions. I think institutions also need to be honest about potential risk it is to the individuals contributing and the damage that could be caused.

The challenge is to keep scaling out and scaling up, but never at the expense of scaling deep. There is another blogpost needed here because the funding in the CofE is mainly oriented towards scaling out and as I say that’s a pretty shallow approach, but also it’s one that in the long term threatens real systems change. Only by listening to and centring the lived experience of those on the margins can we hope to nurture a mixed ecology of church that is truly renewed, inside and out.

The interactive power of Language, Metaphor and Models

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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.