Inspirational Quotes by Michael S. Horton

“There is no place for suffering in a life whose goals are determined by a hedonistic culture,”

“many Christians wonder if it is good for children to have them in the regular service. After all, they cannot understand what is going on. But imagine saying that you’re not going to have toddlers sit at the table for meals with the family because they do not understand the rituals or manners. Or keeping infants isolated in a nursery with nothing but mobiles and squeaky toys because they cannot understand the dialogue of the rest of the family around them. We know, instinctively, that it’s important for our children to acquire language and the ordinary rituals of their family environment in order to become mature.”

“The Next Big Thing is not another Pentecost or another apostle or another political or social cause. It is Christ’s return.”

“The Next Big Thing is Christ’s return. Until then, we live in hope that changes our ordinary lives here and now.”

“There are two kinds of prosperity gospels. One promises personal health, wealth, and happiness. Another promises social transformation. In both versions, the results are up to us. We bring God’s kingdom to earth, either to ourselves or to society, by following certain spiritual laws or moral and political agendas. Both forget that salvation comes from above, as a gift of God. Both forget that because we are baptized into Christ, the pattern of our lives is suffering leading to glory in that cataclysmic revolution that Christ will bring when he returns. Both miss the point that our lives and the world as they are now are not as good as it gets. We do not have our best life or world now.”

“Martin Luther put it well: “I have held many things in my hands, and have lost them all; but whatever I have placed in God’s hands, that I still possess.”84”

“We’re not building a kingdom, but receiving one.”

“In many ways, it’s more fun to be part of movements than churches. We can express our own individuality, pick our favorite leaders, and be swept off our feet at conferences. We can be anonymous. Although encouraged by like-minded believers, we are not bound up with them so that we should feel compelled to bear their burdens or suffer their rebukes. Yet this movement mentality keeps us restless and makes ordinary life in and submission to an actual church seem intolerably confining. And terribly ordinary.”

“To be clear, it’s not as if all of the values being promoted today by calls to be “radical” or invitations to change the world are wrong-headed or unbiblical. Taking a summer to build wells in Africa is, for some, a genuine calling. But so is fixing a neighbor’s plumbing, feeding one’s family, and sharing in the burdens and joys of a local church. What we are called to do every day, right where God has placed us, is rich and rewarding.”

“Because of our common curse, no time, place, cultural movement, or civilization is capable of restoring paradise”

“Like every other area of life, we have come to believe that growth in Christ — as individuals or as churches — can and should be programmed to generate predictable outcomes that are unrealistic and are not even justified biblically. We want big results — sooner rather than later. And we’ve forgotten that God showers his extraordinary gifts through ordinary means of grace, loves us through ordinary fellow image bearers, and sends us out into the world to love and serve others in ordinary callings.”

“Our families, including us, do not need more quality time, but more quantity time.”

“What would it say to our youth group if, instead of inviting the former NFL star, we had a couple visit who had been married for forty-five years to talk honestly about the ups and downs of growing together in Christ? What if we held up those “ordinary” examples of humble and faithful service over the worldly success stories?”

“No longer a star in my own movie, I can take my place in this gift exchange. The gifts that I have are not only for my private use, but for me to pass along to others. And the weaknesses I have are important because they make me more dependent on others.”

“Despite the touching sentimentality of my grandmother’s favorite hymn, “In the Garden,” it is simply not true that you come to the garden alone with Jesus and “the joy we share as we tarry there none other has ever known.” If your personal relationship with Jesus is utterly unique, then it is not properly Christian.”

“Where the biblical message calls us to the cross, to die to self and to be raised in Christ, the new message calls the old Adam to an improved self, empowered to fulfill more easily his own life project.”

“We need to take the pressure off of both parents, let them take a breath, and, resting in God’s grace, let them revel in the ordinary chat in the car, the normal conversation over family devotions, and the countless moments that add up. Our families, including us, do not need more quality time, but more quantity time. That’s when most of the best things happen. We think that such events are spontaneous — and to a certain extent they are. But they are really the things that bubble up when people are living ordinary lives together.”

“This has been the vicious cycle of evangelical revivalism ever since: a pendulum swinging between enthusiasm and disillusionment rather than steady maturity in Christ through participation in the ordinary life of the covenant community. The regular preaching of Christ from all of the Scriptures, baptism, the Supper, the prayers of confession and praise, and all of the other aspects of ordinary Christian fellowship are seen as too ordinary.”

“In the doctrine of the Trinity,” wrote Herman Bavinck, “beats the heart of the whole revelation of God for the redemption of humanity.” As the Father, the Son, and the Spirit, “our God is above us, before us, and within us.” The doctrine of the Trinity — God as one in essence and three in person — shapes and structures Christian faith and practice in every way, distinguishing it from all world religions.”

“In other words, the canon is inspired; the community is illumined to understand, embrace, interpret, and obey it. Jesus taught that there is a qualitative distinction between the prophets and the tradition of the elders who were Israel’s teachers after the Old Testament canon was closed (Mt 15:2, 6). Similarly, Paul distinguishes between the foundation-laying era of the apostles and the building-erecting era of the ordinary ministers who follow after them (1Co 3:11 – 12). Although Paul could appeal to no human authority higher than his own office, he encouraged Timothy to recall the gift he received at his ordination, “when the council of elders [presbyteriou] laid their hands on you” (1Ti 4:14). None of us, today, is a Moses. None is a Paul or a Peter. We are all “Timothys,” no longer adding to the apostolic deposit, but guarding and proclaiming it (1Ti 6:20). The apostolic era has now come to an end; the office was a unique one, for a unique stage of redemptive history, a period of time used by God for the drafting of the new covenant constitution.”