The Ekklesia- A Local Gathering of Based Men

The establishment of the Ekklesia by Jesus Christ represents a decisive theological and structural rupture from the Judaic authority of the Kahal and the Synagogue system. By choosing the Greek term Ekklesia—a word steeped in the tradition of Athenian direct democracy and civic governance—Christ did not merely found a new religious community; He instituted a sovereign political body designed to replace and supersede all prior claims of Judeo-centric authority.

In the ancient Greek world, the Ekklesia was the principal assembly of free citizens, embodying direct democratic governance. Every male citizen could speak, debate, and vote on matters of law, war, and civil order. This model stood in stark contrast to the Jewish Kahal—a council often dominated by rabbinical and Pharisaic elites—and the Synagogue, which functioned under hierarchical religious authority. 

Christ’s deliberate use of Ekklesia instead of Synagogue was a profound rejection of top-down Judaic control and signaled the transfer of spiritual and communal authority to a body governed by the Holy Spirit and the collective discernment of baptized believers.

The Ekklesia, as Christ instituted it, operates on a principle of covenantal direct democracy under God. It is not ruled by a clerical class claiming exclusive interpretive authority, as in Rabbinic Judaism, but by the whole body of the faithful—the laos—gathered in His name. This reflects the Athenian ideal where sovereignty resides in the assembly of citizens, not in a priestly caste. Through this model, Christ dismantled the claims of the Synagogue to be the sole arbiter of divine truth and severed the influence of the Kahal as an exclusivist ethnic and religious institution.

The power of the Ekklesia lies in its ability to operate as a free and autonomous polity, founded on the proclamation of Christ’s lordship rather than Mosaic law as interpreted by Jewish authorities. Where the Synagogue maintained separation along ethnic and legalistic lines, the Ekklesia is universal (catholic) and open to all nations, functioning as a new Israel defined by faith and baptism rather than tribal lineage.

Furthermore, the Ekklesia’s direct-democracy ethos—expressed through ecumenical councils, local synods, and the sensus fidelium—ensures that no foreign or alien authority, whether Judaic or otherwise, can claim supremacy over the people of God. 

By adopting the structure of the Greek Ekklesia, Christ provided His followers with a governance model that is inherently anti-oligarchic, anti-legalistic, and antithetical to the closed authority structures of Judaism.

In this light, the Ekklesia does not complement the Synagogue—it replaces it. It stands as the definitive answer to the problem of Pharisaic legalism and Judean exclusivity, embodying a new form of covenantal citizenship where every believer is a free participant in the kingdom of God, and where all earthly claims to power—including those rooted in Judaic tradition—are ultimately subject to the judgment of Christ’s gathered people.

To understand the Greek Model for the Municipal Ekklesia, consider these key points:

• The Ekklesia was the principal assembly in ancient Athens where citizens gathered to discuss and vote on  important issues. 
• It was open to all male citizens over the age of 18 who gathered to discuss and vote on public matters as a form of direct democracy.
• Meetings were held approximately every 10 days to ensure growing participation.
• Major decisions, including laws and war declarations, were made during these assemblies.
• Decisions were made by majority vote, reflecting the will of the citizens.
• The Ekklesia included various roles such as speakers, officials, and jurors to facilitate governance.
• The Ekklesia emphasized civic duty and active involvement in political life.
• It played a crucial role in shaping Athenian political life and civic engagement.

The Ekklesia (Greek: ἐκκλησία) was the principal assembly of the democracy of ancient Athens during its Golden Age (5th century BCE). It was a key institution of Athenian democracy, providing a forum for citizens to participate directly in the decision-making process 

After discussion open to all members, a vote was taken, usually by show of hands, a simple majority determining the result in most cases. Assemblies of this sort existed in most Greek city-states, continuing to function throughout the Hellenistic and Roman periods.

All Athenian citizens (exclusively male) were permitted to participate, regardless of class. The assembly was responsible for declaring war, military strategy and electing the strategoi and other officials. It was responsible for nominating and electing magistrates (árchontes), thus indirectly electing the members of the Areopagus. It had the final say on legislation and the right to call magistrates to account after their year of office. A typical meeting of the Assembly probably contained around 6,000 people, out of a total citizen population of 30,000–60,000.

Definition and Role

• Ekklesia: The term "Ekklesia" means "assembly" or "gathering." In ancient Athens, it referred specifically to the assembly of citizens that met to discuss and vote on various political, legal, and military matters.
• Direct Democracy: The Ekklesia was an embodiment of direct democracy, where citizens could directly participate in the legislative and executive decisions of the state.
• The ekklesia, as one of the key bodies of the Athenian democracy, operated as legislature, judiciary, and executive.

Composition and Participation

• Citizenship: Participation in the Ekklesia was open to all male citizens of Athens who were at least 18 years old. This excluded women, slaves, and metics (resident foreigners).
• Attendance: Theoretically, all eligible citizens could attend meetings of the Ekklesia, though in practice, attendance varied. On important occasions, the assembly might see thousands of participants, while regular meetings typically had fewer attendees.
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Functions and Responsibilities

• Legislation: The Ekklesia had the authority to enact laws and decrees. Proposals could be brought forward by any citizen
• Election of Officials: The assembly elected various public officials, including military generals (strategoi) and magistrates. While many positions were filled by lot, key roles required election by the Ecclesia.
• War and Peace: Decisions regarding war, peace, and foreign policy were made by the Ekklesia. This included the declaration of war, the negotiation of treaties, and the sending of ambassadors.
• Public Policy: Ekklesia debated and decided on a wide range of public policies, including economic measures, public works, and religious activities.
• Judicial Functions: In some cases, the Ekklesia acted as a judicial body, particularly in matters of significant public interest or where the integrity of public officials was in question.

Meetings and Procedures

• Pnyx Hill: The meetings of the Ekklesia were held on the Pnyx, a hill near the Acropolis. This location provided a large open space where citizens could gather.
• Frequency: The Ekklesia met regularly, typically around 40 times a year, with additional special sessions as needed.
• Agenda: Topics for discussion were posted in advance, allowing citizens to prepare for the debates.
• Speaking and Voting: Any citizen had the right to speak, though the assembly was dominated by more experienced orators. Voting was usually conducted by a show of hands.

Influence and Significance

• Empowerment of Citizens: The Ekklesia empowered ordinary citizens to participate in the governance of Athens. It provided a platform for debate, decision-making, and holding officials accountable.
• Democratic Ideals: The functioning of the Ekklesia reflected the democratic ideals of equality and participation. Every citizen had a voice and the opportunity to influence the direction of the state.
• Checks and Balances: The Ekklesia worked alongside other democratic institutions, to ensure a system of checks and balances in Athenian governance.

In summary, the Ekklesia was the principal assembly of ancient Athens, where citizens participated directly in the legislative, executive, and judicial affairs of the state. It played a central role in Athenian democracy, empowering citizens, promoting democratic ideals, and ensuring a system of checks and balances.

The modern meaning of church does not align with the ancient Greek. ‘Church’ is an ecclesial word, while ‘gathering’ is neutral. Ekklēsia is not a religious word.

Seeing ‘church’ as a small gathering, most often in a home, around eating, drinking, and discussion suggests a shift away from institution to small groups based on personal relations.

To be faithful to the New Testament, we should consider moving in this direction.

Greek Definition and Usage of Ekklesia 

The importance of the Greek contextual use of word ekklesia cannot be overstated, as the Greek context heavily influences and informs the biblical context and usage. In Greek context, the ekklesia is primarily a political phenomenon. 

Spiros Zodhiates defines the Greek ekklesia as “a congregation of the ekklētoí, the called people or those called out or assembled in the public affairs of a free state, the body of free citizens called together by a herald."

Young-Ho Park suggests that for the Greeks, in the period of classical democracy, the primary meaning of ekklesia referred to a physical gathering at a specific time and place, rather than an abstract community. Park’s definition exhibits the ekklesia as having a real role and purpose to fulfill, rather than being an abstract community or an exclusively relational gathering. 

The purpose of the ekklesia was civic. Christopher Blackwell defines the assembly and its purpose. He states that the ekklesia is “the regular gathering of male Athenian citizens to listen to, discuss, and vote on decrees that affected every aspect of Athenian life, both public and private.”

Most people today associate the word church with a building where Christians meet. But the ancient Greek word for church (ekklesia) was a non-religious word for an ‘assembly’ of people, typically gathered together for a specific purpose.” 

The use of ekklesia to describe the Christian body is also noteworthy because it chooses not to use the term “synagogue” and instead uses the term ekklesia which has Greek socio-political use. The wider context also leads to an understanding of the ekklesia as a civic assembly, rather than a strictly religious assembly.

Many scholars have argued that the term ekklesia within Christian circles is solely derived from its use in the Septuagint and that this usage informs the New Testament usage of ekklesia. However, the Greek influence at the time of its usage in the New Testament was significant. Park suggests that Paul’s recipients were more exposed to Greek influence than to the world of the Septuagint. This indicates that Paul’s recipients did not define the ekklesia on the basis of its use in the Septuagint. He points out that the Jews of the time would have had great exposure to the Greek world and political culture due to the diaspora and their presence in Palestine, and that this influence would have had greater significance to them than is often assumed.

There are scholars who pose the question “why was the term ekklesia used denote the body of New Testament believers and not the term ‘synagogue,’ as was often used in the Old Testament?” 

Some have suggested that the Christ followers did not want the association with a Jewish institution. However, this cannot feasibly be the only reason. One of the key difference between ekklesia and the term “synagogue” is that synagogue denotes a purely religious group, while ekklesia was never used previously to refer to a cultic or religious group. Kittel remarks that there is insufficient evidence to argue there was ever a cultic use of the ekklesia in the Greek world, as it denoted predominantly civic bodies. Kittel also notes that the New Testament believers chose to avoid a cultic or religious term and instead chose a “secular” one.

The reason why ekklesia was chosen, and not synagogue, is because ekklesia was used to invoke the idea of a civic assembly, not an exclusively religious assembly.