Ekklesia is currently working on a multi-author publication looking at alternatives to prison. Drawing on international examples of criminal justice as well as domestic, this will explore ideas of restorative justice - and will look at some underlying theological issues, too.

An initial statement from New Generation Network, a non-partisan group of progressive voices, predominantly from Asian backgrounds. It calls for fresh approaches to tackling racism, discrimination and prejudice, and building a plural and multi-ethnic Britain. Ekklesia’s Simon Barrow is among several Christians who have endorsed it. The manifesto first appeared on The Guardian's Comment-is-Free.

Due for publication in March 2007, following the Church of England's General Synod and the Anglican Primates' meeting in Tanzania, this report - produced in partnership with Inclusive Church - will look at claims being made by groupings within the institution about who they represent and which sections of the church are growing. It will look at how 'the numers game' is played, to what effect, and will suggest alternative trajectories beyond the current 'stand off' in global Anglicanism. [With Simon Barrow]

A small number of of Christian Unions based in British Universities are in very public disputes with SUs which have made national headlines. Ekklesia’s investigation and research suggest that there is no overriding intent by SUs to ban or suppress Christianity or the preaching of the Christian faith. Many want to encourage CUs to be active and prominent members of Student life and engage fully with university institutions. They also seek the protection of Christians, as they do other religious groups on campus. Indeed, many SUs have Christians on their executives. Ekklesia has identified significant common ground between the parties involved. This report offers a concise overview of the points of contention, an analysis, as well as recommendations for finding a way forward.

A report addressing why religion is not and never will be ‘a purely private matter’; why the answer to ‘toxic faith’ is not ‘less religious religion’ but a renewal of its resources for faithfulness; why post-Christendom requires non-ideological secularity; how the churches have an opportunity to take the lead in redefining the religion-politics dynamic; how relations between faiths and with secularists needs to change; why an established church, blasphemy laws and selection by faith in public education are bad ideas; and how faith can play an alternative, challenging role in the political arena.