The Shaping of a Network: How A Post-Denominational Connectional Church Is Being Formed (Part 1)
Bob Hyatt
February 1, 2012

Introducing Our Direction

Along the way of developing Ecclesia I’ve had several people ask me in one way or another “Didn’t you spend 5 years doing research on networks before Ecclesia started?”  This is then usually followed by a next obvious question, “When are you going to share what you discovered?”

While, it is true that I spent 5 years researching how God was moving in the development of a new kind of connectional church, it is a bit off the mark that I did this before Ecclesia began.  I had done a great of research and interviewing before we officially began Ecclesia and those early discoveries were extremely helpful in the initial formation of our network.  However, a great deal of the investigation has continued over the last several years and though less intense than it once was, still continues today.  I’ve not tried to share before what I discovered (except for the few people that were willing to read my long doctoral dissertation), but now seems like a good time to do so (mostly so that people will get off my back about my lack of blogging/writing ).

So, over the next year I’ll try to lay out a number of the things I discovered during those five years (and some subsequent observations and conclusions as well).  While Ecclesia has certainly not delved into all these waters, in some way they have formed who we are becoming today.  I’m going to start by doing a series of posts on the Core Practices of new church networks and for the purposes of our own network, this most easily translates into the “work” that we do.

What is essential to understand in these series of posts is that often I will alternate back and forth between talking about a “network” and “denomination”.  While you could press down on the differences between these two things (and there are certainly some) – what they both have at their core is the essential DNA of being a trans-local, covenanted community focused on collaborative gospel work together.  The ways and patterns of organization, the type of hierarchy, the theological dispositions, etc certainly all change, and in different seasons of history, some have made greater sense than others (and the lack of change could be part of their struggles today).In the wider scope of “ecclesiology” they belong in the same family.

I certainly consider Ecclesia more of a network than a denomination, though we would share much of the same DNA has some denominations (particularly those that are congregationally focused and are more accurately an “association” of churches instead of a “denomination).  Another way of saying this is that for some churches in Ecclesia, our network connects to their congregational life just as a denomination would for some other church.  For others, Ecclesia is really a network they are part of in addition to a denomination and they connect to Ecclesia for some slightly different reasons.  Of course, if we currently have 30 churches involved and another 10 in process they are all somewhere slightly different on that spectrum and THAT is one of the marks of what makes us a network and not a denomination.

By Bob Hyatt September 15, 2025
A New Ecclesia Network Benefit! 
By By Jim Pace September 15, 2025
In the aftermath of Charlie Kirk’s shooting, social media has been filled with perspectives, as is typically the case. I am reluctant to add mine as there seems to be no lack one way or the other. To be clear, this is not just about Charlie Kirk, this is about violence across the board. I did not feel led to write this because it was Charlie Kirk specifically, but rather another in a long and winding line of acts of violence, that my ministering at Va. Tech gives me a bit of personal experience with. But as I have just finished teaching two classes on Christian Ethics, and as I was encountering again the spread of responses from my Christian sisters and brothers, I felt led to look at this event through that lens. Ethics, at its base, seeks to answer the question, “What is better or worse? Good or bad?” As a follower of Jesus, this is what seems right to me… 1. We never celebrate harm. Whatever our disagreements, rejoicing at a shooting violates the bedrock claim that every person bears the imago Dei (Gen 1:27). Scripture is explicit: “Do not rejoice when your enemy falls” (Prov 24:17); “Love your enemies, pray for those who persecute you” (Matt 5:44); “Do not be overcome by evil, but overcome evil with good” (Rom 12:21). I don’t love blasting verses like this, but you cannot get away from them if you are reading the scriptures. 2. Moral responsibility sits with the shooter—full stop . Saying “his rhetoric got him shot” smuggles in a just-world logic that excuses violence. As a contextual theologian, I have an enormous amount of respect for the impact our various narratives have in shaping our understandings of the world around us. They are inescapable. But that is not what I am talking about here. Ideas can be wrong, harmful, or worth opposing vigorously, but vigilante ‘payback’ is never a Christian category. My primary gig is that of a consultant for churches and non-profits. Today, in my meetings and among friends, I have heard some variation of “He got what he deserved,” and “I vote for some very public justice for the shooter.” Both of these views speak of revenge; the follower of Jesus is called to lay these down as our Messiah did. Not asked to, told to. 3. Grief and outrage about gun violence are legitimate; schadenfreude is not . Channel the pain toward nonviolent, concrete action (policy advocacy, community intervention, survivor support), not dehumanization. Here are four thinkers who have had a profound impact on the Christian ethic I try to work out in this world. As I share them, three things are worthy of mention. One, I certainly do not claim to follow their guidance perfectly, and at times I do not even do it well, but they have all given me what seems like a Jesus-centered and faith-filled direction to move in. Second, I do not claim to speak for them in this particular matter; I am merely showing how my ethical lens has been formed. Third, clearly I am not dealing with all the components of our response to these types of violence, this is not a comprehensive treatment, merely the reflections in the moment. Stanley Hauerwas : “Christian nonviolence is not a strategy to rid the world of violence.” It’s part of following Jesus, not a tactic we drop when it’s inconvenient. Stanley Hauerwas, Walking with God in a Fragile World, by James Langford, editor, Leroy S. Rouner, editor N. T. Wright : “The call of the gospel is for the church to implement the victory of God in the world through suffering love.” Simply Good News: Why the Gospel Is News and What Makes It Good. In other words, we answer evil without mirroring it. David Fitch : Our culture runs on an “enemy-making” dynamic; even “the political rally… depends on the making of an enemy. Don’t let that train your soul.” The Church of Us vs. Them. Sarah Coakley : Contemplation forms resistance, not passivity. For Coakley, sustained prayer trains perception and courage so Christians can resist abuse and give voice against violence (it’s not quietism). “Contemplation, if it is working aright, is precisely that which gives courage to resist abuse, to give voice against violence.” Sarah Coakley, God, Sexuality, and the Self. Coakley would say that far too often we react before we reflect. This is the problem that Fitch is getting at in much of his writing, that our culture actually runs on antagonisms, the conflict between us. We need to find a better way.