Ekklesia is an independent public policy think-tank seeking to examine the role of religion in a creatively critical way. It is rooted in the Christian tradition, but not tied to any one denomination or major church body.

Through its commitment to an open dialogue about faith and politics, Ekklesia is positive about finding communicative ground with people of other convictions (religious or otherwise), while simultaneously advocating its own distinctive outlook.

In the media Ekklesia has been variously described as ‘liberal’, ‘evangelical’, ‘catholic’, ‘protestant’, ‘left-wing’, 'traditional', 'progressive', 'religious', 'secular', and more. This is perhaps the best illustration that the stance we adopt does not fit conventional categories, trying instead to challenge received labels.

Ekklesia’s approach to issues of religion in the public sphere is primarily shaped by a strong theological and political critique of ‘Christendom’ – the historic collusion of institutional churches with governing authority and vice versa.

Instead, through research, publishing and commentary, Ekklesia seeks to reinvigorate a different understanding of the church as an alternative-generating ‘contrast society’ within the wider civic order: one that is politically aware, spiritually refreshing, theologically rooted, voluntarily associational and radical in its social commitment, rather than seeking domination over others.

The Greek word ekklesia denotes a people's assembly within the public square. It is also a key New Testament term for ‘church’, reminding Christians of the inescapably political nature of their existence - and summoning them as followers of Jesus Christ to a fresh form of social life based on mutuality rather than self-aggrandizement.

While remaining committed to a positive exchange between mainstream traditions (Catholic, Protestant, Anglican, Orthodox, Evangelical, Pentecostal and indigenous), Ekklesia naturally draws much of its specific inspiration from the dissenting strands within Christianity, not least the ‘historic peace churches’ (Quakers, Mennonites and other Anabaptists), some liberation theologies and non-conformism.

Ekklesia is therefore ‘radical’ in its conviction that the Gospel subverts power and privilege, both personally and corporately. And it is ‘progressive’ in the sense that it sees change coming through risk-taking hopefulness, not through a destructive lust for security and certainty.

In proposing a renewal of religious-political discourse along these lines, Ekklesia is especially concerned to develop the public significance of concrete practices like reconciliation, non-violence, economic sharing, hospitality (welcome and inclusion), restorative justice, social equality, forgiveness, neighbourly freedom, the community of women and men, nurturing life as 'gift', environmental sustainability, and global solidarity with all those pushed to the margins.

From Ekklesia’s perspective, the resources needed to signal hope in a fearful world demand far more than has traditionally been imagined by self-styled ‘liberals’ or ‘conservatives’ in the various religious and humanist/secularist traditions.

Life in all its fullness (such as the Gospel proposes) cannot be achieved by the social and natural sciences, technological advance, economic development, democratic accommodation, autonomous reason and political operation alone - it requires a major change of heart and mind; a turnaround (metanoia) in the basic way we relate to each other, the world and God.

From our perspective, engagement in public life is therefore also an invitation to think in a theologically transformative way – that is, to recover the hidden wisdom of the Gospel for a post-Christendom world, so that we can begin to see 'the other' in terms of invitation and promise, rather than threat or competition.

That implies more than just 'the separation of church and state'. It urges a radical reformation in the social role of religion - away from the desire to dominate, from cosy functionalism (establishment) and from inward-looking sectarianism - and towards costly witness and partnership.

Bearing these practice-based values in mind, Ekklesia's work is currently being developed within and across twelve policy areas:

• Religion and society
• Community and family
• Life and death
• Crime and justice
• Ecology and environment
• Race and identity
• Peace and war
• Sex and gender
• Economy and politics
• Education and culture (including media)
• People and power
• Globalisation and development

See also our detailed FAQ (Frequently Asked Questions [1]) and Learning to think without tanks [2].