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The Secular City Model

by Rich Carey on January 16, 2012

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By Joseph Mattera

In this article, Joe identifies the unfolding secularism that is overtaking our cities and calls for concerted action by believers to take a stand against this onslaught.  I could not agree more with Joe’s conclusions.  Let’s take a stand together!

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As a Christ-follower who has lived in New York City all his life, I have witnessed the increased secularization of our great city, especially within the past year. For example, not only was same-sex marriage made legal in our state, but there were also laws passed that put undue regulations on pregnancy crisis centers, laws making it necessary for churches to renew and prove their tax-exempt status annually (or face the consequence of having their tax-exempt status revoked), a policy enacted by the mayor that banned nativity scenes and Christmas trees from the Staten Island Ferry terminal, a decision by the mayor to ban clergy from participating in the ceremonies marking the 10th anniversary of September 11, 2001, and most recently, the mayor and city officials have given our churches notice that they can no longer rent publically funded community facilities and public schools for Sunday worship. (Note: This past week, the New York City Housing Authority reversed course because of the pressure put on them by our churches.)

I’m sure there are even more examples of secularization that I am not remembering at this time. The point is, there is an underlying ideology that we must understand so people of faith can proactively resist these trends instead of always being on the defensive and reacting to the anti-faith bias of many cultural elites.

It is not as though Christians are in the minority in New York City. There are more than one-and-a-half million Evangelicals in our city, not including mainstream Protestants, Roman Catholics and Eastern Orthodox believers, which may bring the number up way past half of the eight million residents of our city!  Thus, it is a minority of people in power who want to rid the city of any religious influence in the public sphere.

The trend towards secularization first started after the Protestant Reformation in Europe in the 17th century, when the so-called Enlightenment first separated faith from reason. This began with Thomas Aquinas in the 13th century, who first taught that discovering truth is possible outside of divine revelation. Hundreds of years later, this resulted in elevating human reason over faith as a reaction to the abuses of the Roman Catholic Church and also to the horrible religious wars between Catholics and Protestants, e.g. the Thirty Years War in the 17th century which devastated Germany more than the two world wars!

This trend towards elevating humanity and human reason over and against God and all gods is continuing to be unpacked today in society. It is primarily disseminating its false gospel in universities that Christian parents pay thousands of dollars per year to fund! (Many saints don’t tithe to God yet they will pay +$30,000 annually to fund an education that robs their posterity of their faith!)

The following are some of the traits of the secular city:

The Establishment Clause of the First Amendment is twisted to mean the exclusion of church from state, or the exclusion of God from state

The First Amendment of the U.S. Constitution, which has to do with Congress not establishing a religion for the nation or any of the states, has been said to teach the separation of church and state. This is not true. This term really came from a private letter Thomas Jefferson sent to Danbury Baptists in 1802. Jefferson was not a writer or signer on the U.S. Constitution. (He was in Europe during the Constitutional Convention of 1787.)

The secularists then broaden the meaning of the Establishment Clause to justify using the judicial system to disallow any exhibition of religion and faith in public buildings.

The most sacred values are human autonomy and human rights

Christ-followers agree with having respect for all human beings, irrespective of their sexual, cultural and religious orientation. But we believe, like the original Founding Fathers of this nation, that a democracy cannot work without morality and religion, and that the only God-given right we have for human freedom is the ability to practice virtue.

Secularists believe human rights include a right to be independent from both God and man, that we are free to live any way we want, even if it is destructive to the overall health of society.

But if everyone in our city observed the Ten Commandments we would be blessed and the quality of life would go through the roof!

Sex has been successfully separated from marriage, procreation and family

When the sexual revolution hit the United States in the 1960’s it sowed the seeds of family and societal destruction. An ideology of sex for pleasure prevailed over the previous model, in which sex was primarily for procreation within the bounds of a man and woman committed to each other in holy matrimony.

Separating sex from marriage has resulted in millions of fatherless children, 50 million aborted babies, an outbreak of AIDS, hundreds of STDs, more fragmented families, and millions of fatherless men who are now populating our prisons!

Alternate forms of family and marriage now replace the nuclear family

Every vesture of the Judeo-Christian value system starts with God and marriage. Before there was a church or human government there was a man and a woman committed together in marriage (Genesis 2:29-22).

If a city is going to be secular then its main goal would be to legalize unbiblical forms of marriage so the nuclear family structure would no longer be the norm but only one of many family structures. This in turn continues to disempower families and gives more power to the state, which wants to be savior and god for every individual.

Strong biblical family structures depend less on big government entitlements. Thus same-sex marriage really has nothing to do with homosexuality but everything to do with the ideology of the secular city.

Religion has been relegated to the lower realm of subjective feelings as distinct from the higher, more important realm of scientific fact

The secular city enthusiasts don’t want to rid the world of religion. They believe, like Marx, that religion is the opium of the people: it calms us down, gives us some morals, and makes us better citizens.

They don’t want to rid the world of religion; they want to relegate religion to the realm of the mystical, subjective and impractical realm, which has no influence upon the two steering wheels of society: politics and economics. With this done, religion would never be taken seriously regarding public policy, which would threaten their view of the First Amendment’s Establishment Clause.

The state replaces the family as the main provider, educator and moral advisor of children and all citizens

A secular city takes the place of mothers and fathers by giving education, moral values and an overall worldview to its citizens. This is why the secular state discourages the practice of home schooling, and in some cases even charter schools: because they are not totally under the control of the city and state.

The idea behind the welfare system is to make more people dependent upon the secular city so that individuals can survive without honoring their parents—and living independent lives—knowing that even if they are not in good graces with their biological families the city will support them anyway!

The secular city wants to control education, morality and the trajectory of all its citizens. It disempowers individual achievement and glorifies the corporate accomplishments of the city citizens.

A religious ecumenism with primary allegiance to obeying the state is set up as the new recognized state religion

Mayors of secular cities don’t want to do away with religion. What they despise is absolutism in religious groups. They want every religion to be equal so there is a kind of smorgasbord faith in which every road leads to god and to heaven. The claims of Christ being the only way to God are anathema to the state! If the ground is level and every religion is relativized then the city knows that people will not have an ultimate commitment to any god but the state!

Whether we like it or not, this is going to become the picture of every city in the United States unless the church stands up, becomes politically active, and seeks the face of God for revival, renewal and restoration of our call to disciple the nations.

This article was printed in it’s entirety.  You can read the original article on Joe’s website here.

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By Joseph Mattera

In this article, Joseph identifies the striking differences in the mindsets that exist between a biblically correct New Testament “Ecclesia” Church and the typical congregation we find in America today.

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Joseph MatteraAs we examine the New Testament, we see that Jesus called for the formation of the ekklesia in Matthew 16:18. In Greek culture an ekklesia was the ruling body that governed the polis or city state. Thus Jesus didn’t create a new word but borrowed from a common political word to describe His goal for those who would be His disciples: that they would represent His kingdom will on earth with binding and loosing powers that would govern the heavenly principalities (Ephesians 3:8-10, 6:10-18) and thus transform earthly communities where each ekklesia was established. This is a great difference in function from the typical congregational idea of simply assembling together as found in Hebrews 10:25.

The idea of conversion was not merely meant to fill seats for church growth on Sundays but to nurture disciples who would turn the world order upside down (Acts 17:6). Since the late 19th century the idea of church as a ruling ekklesia has largely been lost and replaced with rescuing sinners from this world and living secluded pietistic lives to make it to heaven. We went from changing the world to resisting the world, from engaging the world to protecting ourselves from the world.

This is totally contrary to the original Greek meaning of the word ekklesia, which means being called to engage the world and govern it. Now, pastors are happy to have a lot of people show up on Sundays, whether they affect the culture or not. Thus, church attendance in this nation is at an all-time high but cultural effectiveness is at an all-time low!

If the church is going to recapture its cultural commission of discipling nations and having global influence, as found in Genesis 1:28 and Matthew 28:19, it has to learn the difference between building an ekklesia and a mere congregation that assembles together.

This also explains why God has had to raise up some parachurch ministries that function more like “special forces” with a call to reach cities. It may not be a pure New Testament model, but until local churches stop being inwardly focused and effectively reach their cities, God will continue to call special forces out of its ranks.

This also explains why sometimes a smaller-sized church can have more cultural influence than a megachurch that compromises the gospel. Many megachurches are not ekklesias but are merely gathering places that have very limited influence in the heavenly and earthly realms.

Furthermore, this also explains why some churches experience more strategic-level spiritual warfare and others don’t; mere congregations have lower-level spiritual warfare than those that function as the ekklesias of communities.

The following are some of the contrasts between the two concepts:

  • The ekklesia challenges the status quo; the congregation assembles to find peace in the midst of the cultural environment.
  • The ekklesia demands a commitment that involves the vocational calling of all its members to represent the kingdom in all of life; the congregation demands a commitment that involves Sunday ministry and church programs.
  • The ekklesia trains people for all of life; the congregation trains people for church life.
  • The ekklesia effects change in the surrounding community; the congregation only affects change in individual souls.
  • The ekklesia is at war against demonic entities in the heavenly spheres; the congregation is at war to have church growth and bring deliverance to some individual members.
  • The ekklesia sends out people to serve their communities; the congregation calls for their communities to attend their Sunday worship experiences.
  • The ekklesia is only satisfied with bringing the kingdom on earth; the congregation is satisfied if their members have joy in their hearts.
  • The ekklesia expands kingdom influence by converting people to be Christ-following disciples; the congregation appeals to the felt needs of people so they will continually depend on a 90 minute Sunday worship experience to feel good about themselves.
  • The ekklesia is outwardly focused on stewarding the earth; the congregation is focused on making it to heaven.
  • The ekklesia engages in Spirit-empowered humanitarianism; the congregation on Spirit-empowered pietism.
  • Those in an ekklesia know they have been sanctified to serve others; those in a congregation believe they are saved for the sake of sanctification.
  • The ekklesia embraces God’s sovereign human design for the saints since their physical birth (Ephesians 1:4); the congregation only honors what God has done in saints spiritually from the time they were “born again.”
  • The ekklesia preaches Jesus rose from the dead to “fill all things” (Ephesians 4:10); the congregation preaches Jesus rose from the dead merely to save individuals from hell.
  • The ekklesia believes in a divine cosmic plan that includes this present earth; the congregation believes in a (postponed) cosmic plan that (largely) excludes this present earth.
  • The ekklesia disciples whole nations (Matthew 28:19); the congregation disciples individual ethnic people groups.
  • The ekklesia has a vision for the whole community; the assembly for their whole congregation.
  • The ekklesia aspires to influence each of the seven cultural mountains of society; the congregation aspires to function only in the mountain of “religion.”

This article is reprinted in full from Joseph Mattera’s website.  Consider becoming a premium member if you enjoy Joe’s insights.

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