





































Ecclesial Futures
2025 – Volume 6 – Issue 2

131
Ecclesial Futures – DOI: 10.54195/ef25097

B O O K  r E V I E W

DOI: 10.54195/ef25097

Olsworth-Peter, Ed. 2024. Mixed Ecology: 
Inhabiting an Integrated Church

London: SPCK
ISBN: 978-0-281-08938-3

Reviewed by Jack Barentsen

For many churches and city networks, denominational structures no longer offer 
the life-sustaining support necessary for congregational vitality. Instead, churches 
and their leaders find themselves in an increasingly complex world of churches, 
communities, organizations and networks. This comprises different denominational 
churches, different forms and styles of church, various forms of chaplaincy, and 
Christian activism. The ecosystem has changed.

Olsworth-Peter guides us in a practical overview of this new ecosystem, visual-
izing it with a dozen or more helpful graphs. Tellingly, the author was ordained in the 
Anglican church precisely in 2004, the year of this church’s famous Mission-Shaped 
Church report. Thus, he started his ministry journey at a time when traditional forms 
of church were already under stress, and widespread experiments started with what 
was at first called “Fresh Expressions” and has since blossomed into a wide variety of 
initiatives. His book presents a living picture of what is now called a “mixed ecology 
of church”.

The term “ecology” denotes natural systems of symbiosis, and has become a 
metaphor for other worlds. The introduction reflects on the two piers of Brighton, 
the one rusting away with rarely a special occasion, the other flourishing with shops, 
entertainment and tourism. Neither pier fulfils its original purpose in the fishing 
and shipping industries, but each has adapted more or less successfully to the ever 
changing ecosystem, where connectivity is the key to life and flourishing.

In five chapters, Olsworth-Peter extends this metaphor to church contexts. The 
first chapter explores the “why” of a mixed ecology. Earlier metaphors were more 
functional, “blended church” and “mixed economy”, while “mixed ecology” points to 
a diversity of life forms, where the key is connectivity and exchange of nutrients and 
protection. An ecosystem supports many species that could not survive without it.



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The Covid-19 pandemic accelerated the growth of these ecclesial ecosystems. 
Already the early church manifested such an ecology, with liminal communities, simple 
structures and adaptive leadership. This parallels contemporary developments, with 
new forms of church appearing next to traditional forms. Hence, Olsworth-Peter 
distinguishes between church planting as attractional, and pioneering as contextual. 
He works out a theological basis with five guest authors, and consists of five themes: 
reconciliation, community, difference, creation and self-giving.

The co-existence of all these forms, communities and organizations is the topic 
of Chapter 2. An ecosystem houses producers and consumers. There is biodiversity 
and interdependence to maintain balance, absorb waste and nourish life. Partici-
pating in a mixed ecology is like a journey, which the author describes in six phases: 
noticing the other, offering oneself, gathering with others, seriously connecting, 
collaborating and co-creating.

Although this journey is easily depicted as a continuing cycle, different inhabit-
ants of an ecosystem are at different points in their journey and move at different 
speeds. The author describes various patterns of collaboration and co-creation, 
each featuring its own network within the larger ecosystem.

Chapter 3 then outlines what it takes to inhabit a mixed ecology, distinguishing 
seven sacred spaces or “habitats” that help understand how churches relate to their 
environment: cell, chapel, chapter, cloister, garden, refectory and library – words 
that are perhaps familiar in an Anglican context, but may need more explanation for 
other contexts. This picture of inhabiting is further elaborated by analysing different 
starting points (incomer or citizen) and dwelling patterns (resident or commuter), 
and different postures (abiding, innovating, enabling). Each step is graphically illus-
trated, which is helpful when using the book as a practical handbook, but might 
otherwise be quite overwhelming.

Chapter 3 continues with the practice of enabling other leaders as a vital quality 
of ministry. Such leaders develop an attitude of openness and awareness within 
themselves and in others, creating spaces to collaborate with potential and emerging 
leaders. This practice, Olsworth-Peter believes, facilitates a move from “multi-
church” to “inter-church” where entitlement and power are replaced by “humility, 
sacrifice, grace, and so forth” (101).

Leading a mixed ecology then becomes the focus of Chapter  4. The typical 
questions of leadership are explored, why (goals), what (forms), how (methods), 
and where (places) – but now with elements from the above descriptions of mixed 
ecology. This produces the recognition that there are many leadership charisms for a 
mixed ecology. Familiar ones are the parish priest, lay pioneer, and contextual chap-
lain. Others include the founding starter, community entrepreneur, advocate and 
innovator.



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This results in a mixed ecology of leadership, which in turn requires reflection on 
the structures and focus of ministry training, which Olsworth-Peter himself worked 
with in various training sessions. The ultimate goals is a sense of co-creative leader-
ship, combining duplication and collaboration to see growth.

Finally, Chapter  5 focuses on how to shape a mixed ecology, interpreting the 
needs of the ecosystem in terms of vision: how to cast it, support it, embed it, imple-
ment it, and how to nourish and protect it.

Every chapter includes “talking points” along the way and “discussion questions” 
at the end. The book presents itself as an explorative and practical handbook of 
mixed ecologies of church. Such ecclesial ecosystems can be mutually enriching with 
good levels of biodiversity and a variety of leaders. The author shares his rich expe-
rience in coaching, educating and training with a broader audience. Much of this 
ecosystem seems to take place with the institutional support, the larger umbrella 
of the Church of England, although it is broader. Yet, that kind of denominational 
support is surely helpful to nourish and shape these ecologies.

This represents a significant challenge for many churches and city networks 
across Europe, where often there is no single denominational system that is capable 
of providing this umbrella. This will require churches, workers and visionaries of 
many kinds to move away from competitive to more collaborative modes of serving 
our cities. It requires a generous ecumenism where we move beyond tolerating each 
other, or cooperating pragmatically, to acknowledging God’s work through the Spirit 
in the other – the other who is recognized as gift to ourselves (and we to them), to 
learn and grow into greater Christlikeness as we serve our cities.

About the Reviewer
Jack Barentsen, Professor Emeritus of Practical Theology (specialization: religious 
leadership), Evangelische Theologische Faculteit, Leuven, Belgium; Institute of Lead-
ership and Social Ethics. Contact: jack.barentsen@etf.edu

mailto:jack.barentsen@etf.edu



