Michael S. Horton Quotes

It is all too easy to turn other people in our lives into a supporting cast for our life movie. The problem is that they don't follow the role or the lines we've given them. They are actual people with actual needs that get in the way of our plot, especially if they're as ambitious as we are. Sometimes, chasing your dreams can be "easier" than just being who we are, where God has placed you, with the gifts he has given to you.

Start with Christ (that is, the gospel) and you get sanctification in the bargain; begin with Christ and move on to something else, and you lose both.

The ladders of glory we are told to climb to behold the "naked God" are now marked, "Danger: No Entry." Just as we would not have expected to find God in a feeding trough of a barn in an obscure village, much less hanging, bloody, on a Roman cross, we do not expect to find him delivering his gifts in such humble places and in such humble ways as human speech, a bath, and a meal. Think cross, not glory.

Nietzsche may have been accurately describing the feeble pietism that surrounded him, the saccharine portraits of Jesus from childhood, but he could not have been more incorrect in his analysis that as a religion of the "sick soul," the preaching of Christ was simply a message of resignation to the powers and principalities. On the contrary, it was the most radical renunciation of the herd mentality that keeps us addicted to the power brokers of this age.

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

When people call for "deeds, not creeds," asking, "What Would Jesus Do?" without much interest in the query, "What has Jesus done?" identifying themselves as "spiritual but not religious," they are asking for the law without the gospel.

We ought to care for those closest to us in terms of relatedness. After our immediate family, we ought to pursue our calling diligently as employees and provide just incentives (perhaps through profit-sharing) and reasonable care for our workers as employers. We should seek the wisdom of teachers and elders in society and look to them for leadership, while rejecting their folly when it is discerned. We must put our children and their education, both at home and in school, before our own entertainment, pleasure, and success. We ought not to tolerate insolence or haughtiness in them; nor ought we to punish them too severely, but should lead them as good teachers, by example and patient instruction.

God loves 'stuff;' after all He made it

The same word that is faith-producing and life-generating for some is for others an occasion to become more resolute in unbelief.

What we moderns call "addictions" God calls "idols," and all of God's good gifts are meant to raise our eyes in thanksgiving to our benevolent heavenly Father, not to fix our eyes on the gifts themselves.

Sending his emissaries to sinners rather than sinners trying to make their way to God by their own skill, cleverness, imagination, or efforts. God has already accommodated himself to our weakness. He is not far from us, if we will but attend to the ministry of the Word. Therefore, we must resist "the sky's the limit" when it comes to accommodation. The Bible must be read, sung, and preached in the common language of the people, but when we introduce skits, musicals, and puppet shows on the basis of wanting to bring God down to the level of the people, they can only conclude that God has not already accommodated himself sufficiently through the ministry of the Word.

This may be the most valuable and the most challenging thing we can learn from Calvin's ecclesiology today: that the church is not something that we form of our own accord. It is not a product of our reaching out to God, but a gift of God reaching out to us.107

As C. S. Lewis pointed out, it is not that our desires are too strong (as Stoicism would have it), but that they are too weak. 3 The irony of our lives is that we demand the ephemeral, momentary glories of this fading age, too easily amused and seduced by the trivial, when ultimate joy is held out to us.

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.

In American religion, as in ancient Gnosticism, there is almost no sense of God's difference from us - in other words, his majesty, sovereignty, self-existence, and holiness. God is my buddy, my inmost experience, or the power source for my living my best life now.

Where the first Adam sought to break free of his created rank and ascend to the throne of God, the last Adam - who is God in his very nature - left his throne and descended to our misery.

But I've come to the point where I'm not sure anymore just what God counts as radical. And I suspect that for me, getting up and doing the dishes when I'm short on sleep and patience is far more costly and necessitates more of a revolution in my heart than some of the more outwardly risky ways I've lived in the past. And so this is what I need now: the courage to face an ordinary day - an afternoon with a colicky baby where I'm probably going to snap at my two-year old and get annoyed with my noisy neighbor - without despair, the bravery it takes to believe that a small life is still a meaningful life, and the grace to know that even when I've done nothing that is powerful or bold or even interesting that the Lord notices me and is fond of me and that that is enough.

Since God has descended to us in swaddling clothes and in hanging on a cross, we should not consider any calling menial or unimportant. When Christ - the God of the universe - wrapped a towel around his waist to wash his disciples' feet, Calvin observes, he dignified the humblest callings. No one and no service is "beneath us" if it benefits others.

As we discussed earlier, the gospel is "folly to Gentiles" (1Co 1:23) not only because of its message (namely, a crucified Messiah crowned King of kings in his bodily resurrection as the beginning of the new creation) but because of its very form.

Jesus Christ is called "the image of the invisible God" (Colossians 1:15). The Greek word used for image in the passage is eikon, from which we get the word icon. Jesus Christ is the only exact icon or physical representation of the invisible and unrepresentable deity. "For in Christ all the fullness of the Deity lives in bodily form" (Colossians 2:9). This is what paganism attempts with its idols - having a point of contact with God. By being close to the idol, the worshiper hopes to be close to God, for to his mind the idol possesses some degree of deity in itself. But just as God ridiculed the pagan idols as being blind, deaf, and dumb, so surely did Jesus Christ not only possess sight, hearing, and speech but give sight to the blind, hearing to the deaf, and speech to the dumb. He was God in the flesh, walking among us, talking to us, eating with us, weeping with us.

The Internet is the quarry from which younger generations craft their own selves and then advertise a desired persona on Facebook.

We do not read the Bible somewhere off by ourselves in a corner; we read it as a community of faith, together with the whole church in all times and places.

The pursuit of autonomous metaphysics is idolatry.

We rise up to God in pride, while God descends to us in humility.

The gospel is unintelligible to most people today, especially in the West, because their own particular stories are remote from the story of creation, fall, redemption, and consummation that is narrated in the Bible. Our focus is introspective and narrow, confided to our own immediate knowledge, experience, and intuition. Trying desperately to get others, including God, to make us happy, we cannot seem to catch a glimpse of the real story that gives us a meaningful role.

A revival is not a miracle," Finney declared.

All it takes for us to be guilty of theft is one misspent hour at work; one item we "forgot" to return from the office; one personal long-distance phone call we made at the company's expense; one overpriced item in our store. We see our sinless Lord, crucified for thieves not unlike the one hanging next to Him. Here was one person who never took what did not belong to Him, and who fulfilled all His obligations and paid debts He did not owe, and yet He hangs here next to a common thief, bearing His shame and guilt before God as though He had committed the crime. The thief crucified next to our Lord may have experienced the wrath of Rome that dark Friday afternoon, but because of the crucifixion of a Man just feet from him, he would not have to endure the wrath of heaven. All thieves who trust in Christ can expect to hear those same words on their death-bed from the spotless Lamb: "Today you shall be with me in Paradise.

Because of Christ alone, embraced through faith alone, for the glory of God and the good of our neighbors alone, on the basis of God's Word alone - and nothing more. This is the slogan of the ordinary Christian (Luke 10:27).

The Sinai covenant itself, then, is a law-covenant. The land is given to Israel, but for the purpose of fulfilling its covenantal vocation. Remaining in the land is there fore conditional on Israel's personal performance of the stipulations that people swore at Sinai ... The ultimate promise of a worldwide family of Abraham
sinners justified and glorified in a renewed creation
is unconditional in its basis, while the continuing existence of the national theocracy as a type of that everlasting covenant depended on Israel's obedience ... The Decalogue and Joshua 24 fit this suzerainty pattern, but as Mendenhall observe, "it can readily be seen that the covenant with Abraham (and Noah) is of completely different form." P.15

Finally, Lutheran and Reformed traditions distinguish (without separating) three uses of the law: the first (pedagogical), to expose our guilt and corruption, driving us to Christ; the second, a civil use to restrain public vice; and the third, to guide Christian obedience. Believers are not "under the law" in the first sense. They are justified. However, they are still obligated to the law, both as it is stipulated and enforced by the state (second use) and as it frames Christian discipleship (third use). We never ground our status before God in our obedience to imperatives, but in Christ's righteousness; yet we are also bound to Christ, who continues to lead and direct us by his holy will.

In his bestseller, The Shallows, Nicholas Carr argues that in the Internet age we are losing our capacity for deep thinking, reading, and conversation.

Although it is a bit of a caricature, I think that there is some truth in the generalizations I'm about to make. The tendency in Roman Catholic theology is to view the kingdom of Christ as a cosmic ladder or tower, leading from the lowest strata to the hierarchy led by the pope. Anabaptists have tended to see the kingdom more as a monastery, a community of true saints called out of the world and a worldly church. Lutheran and Reformed churches tend sometimes to see the kingdom as a school, while evangelicals (at least in the United States) lean more toward seeing it as a market.

Theologies of glory ascend to heaven with humanly devised methods for bringing Christ down or for descending into the depths to make him living and real to us, but a theology of the cross receives him in the humble and weak form of those creaturely means that he has ordained.3

As the pretensions of modernity are unmasked today, it is a good time for us to recover our nerve, "always being prepared to make a defense to anyone who asks [us] for a reason for the hope that is in [us]" (1Pe 3:15). By breaking into our history, sharing our history, and transforming that history from the inside out, God has indeed made himself the object of our knowledge.

The point is this: The deepest distinction in Scripture is not between the Old and New Testaments but between the covenants of law and the covenants of promise that run throughout both ... Therefore, the distinction between law and gospel or between the covenant of works and the covenant of grace is not the result of imposing an alien sixteenth-century construct on the biblical text. P.17-18

The gospel isn't just enough to justify the ungodly; it's enough to regenerate and sanctify the ungodly. However, only because (in the narrower sense) the good news announces our justification are we for the first time free to embrace God as our Father rather than our Judge.

Surely it is not the business of the Church to adapt Christ to men, but to adapt men to Christ.

In evangelical circles we typically think of preaching as teaching and exhorting. Of course, Scripture informs, instructs, explains, asserts, and commands. Yet for the Reformers, the preaching of the Word is more than a preacher's thoughts, encouragements, advice, and impassioned pleas. Through the lips of a sinful preacher, the triune God is actually judging, justifying, reconciling, renewing, and conforming sinners to Christ's image. God created the world by the words of his mouth and by his speech also brings a new creation into being. In other words, through the proclamation of his Word, God is not just speaking about what might happen if we bring it about but is actually speaking it into being. Hence, Calvin calls preaching the sacramental word: the word as a means of grace. Faith comes by hearing the Word - specifically, the gospel (Rom. 10:17). Thus, the church is the creation of the Word (creatura verbi).

The law tells us what to do; the gospel tells us what God has done for us in Christ.

Contentment is the virtue that contrasts with restlessness, ambition, avarice. It means realizing, once again, that we are not our own - as pastors or parishioners, parents or children, employers or employees. It is the Lord's to give and to take away. He is building his church. It is his ministry that is saving and building up his body. Even our common callings in the world are not really our own, but they are God's work of supplying others - including ourselves - with what the whole society needs. There is a lot of work to be done, but it is his work that he is doing through us in daily and mostly ordinary ways.

Being "ordinary" means that we reject the idolatry of pursuing excellence for selfish reasons. We aren't digging wells in Africa to prove our worth or value. We aren't serving in the soup kitchen or engaging in spiritual disciplines because we long to be unique, radical, and different. When we do these things for selfish reasons, God becomes a tool for winning our lifetime achievement award. Our neighbors become instruments in the crafting of our sense of meaning, impact, and identity. What we do for God is really for ourselves.

In an economy of grace, there is enough to go around. The Father's love and generosity are not scarce. His table is brimming with luxurious fare. That is why we invite those who cannot repay us. After all, it is not our table, but his.

Reason quite properly rejects contradiction, but rationalism abhors mystery, which every heresy attempts in its own way to resolve.

Secularization - that is, the gradual conformity of our thinking, beliefs, commitments, and practices to the pattern of this fading age - is not just something that happens to the church; it is something that happens in the church. In fact, it's difficult to think of secularism as anything other than a Christian heresy.

Not even the most hardened nihilist can live in the world of pure meaninglessness that his or her narrative presupposes. In their daily practice, the most ardent religious skeptics have to presuppose a basic order and intelligibility in reality that contradicts the creed of self-creation through random chance.

God's downward descent to us in grace reversed by our upward ascent in pragmatic enthusiasm, we are increasingly becoming a sheep without a Shepherd - and all in the name of mission. Instead of churching the unchurched, we are well on our way to even unchurching the churched.

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

The problem is not covenant theology in general, but covenantal nomism in particular. Wright's primary objection to the imputation of Christ's active obedience is that it's a category mistake: "If we use the language of the law-court, it make no sense whatever to say that the judge imputes, imparts, bequeaths, conveys or otherwise transfers his righteousness to either the plaintiff or the defendant. Righteousness is not an object, a substance or gas which can be passed across the courtroom ... To imagine the defendant somehow receiving the judge's righteousness is simply a category mistake." P.25

If we are not explicitly and regularly taught out of it, we will always turn the message of God's rescue operation into a message of self-help.

Jerome does not condemn singing absolutely, but he corrects those who sing theatrically, or who sing not in order to arouse devotion but to show off or to provoke pleasure. Hence Augustine says, When it happens that I am more moved by the voice than the words sung, I confess to have sinned, and then I would rather not hear the singer. Arousing men to devotion through preaching and teaching

Well, it was one more nail in the coffin of the old Adam" or "God absolved me" or maybe something as simple as, "It's been good to understand the Gospel of John a little better over these past few months.

The power of our activism, campaigns, movements, and strategies cannot forgive sins or raise the dead.

While I agree with Wright's claim that covenant theology is more crucial for understanding justification than Piper suggests, I argue that it is Wright's version of covenant theology (viz., reducing different types to "covenant nomism") that generates false choices...At least as defined by its confessions and dogmatic consensus, Reformed theology is synonymous with covenant theology...This federal theology gathers various biblical covenants under two broad types: law and promise, or the covenant of works and the covenant of grace. P.12

12. Historians today rely on classics like Thucydides' History of the Peloponnesian War, Caesar's Gallic War, and Tacitus's Histories. The earliest copies we have for these date from 1,300, 900, and 700 years after the original writing, respectively, and there are eight extant copies of the first, ten of the second, and two of the third. In contrast, the earliest copy of Mark's gospel is dated at AD 130 (a century after the original writing), and there are 5,000 ancient Greek copies, along with nearly 20,000 Latin and other ancient manuscripts. The sheer volume of ancient manuscripts provides sufficient comparison between copies to provide an accurate reproduction of the original text. Ironically, a number of fashionable scholars attracted to the so-called gnostic gospels as an "alternative Christianity" have far fewer manuscripts, and the original writings cannot be dated any earlier than a century after the canonical Gospels.

As Earl Lautenslager writes, "A minister without theology is like an engineer without physics or a doctor without anatomy. He'll kill you."[

In my view, it is inappropriate for us to refer to our confession as the Reformed Faith. The reformed churches did not (and do not) believe that they were confessing the Reformed Faith, but that they were confessing the "undoubted Christian Faith" in their confession and catechisms. There is a reason that this wing of the reformation called itself "Reformed." Unlike the Anabaptists, Reformed churches understood themselves as a continuing branch of the catholic church. At the same time, the Reformed wanted to reform everything "according to the Word of God." Not only our doctrine, but our worship and life must be determined by Scripture and not by human whim or creativity.

When the focus becomes 'What would Jesus do?' instead of 'What has Jesus done?' the [conservative/liberal] labels no longer matter.

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.

It is important for us to realize that it is not only the message of the Word but the method of preaching that God has promised to use for salvation and growth. It must, therefore, be central in worship.

If we think the main mission of the church is to improve life in Adam and add a little moral strength to this fading evil age, we have not yet understood the radical condition for which Christ is such a radical solution.

It is ironic that we have more technology to make our lives more efficient, ostensibly reducing our workload, and we work harder than we ever have. I was dragged into email kicking and screaming. On most issues technological I'm wrong, but I think I had this one nailed. Given the way emails come like baseballs from a machine in a batting cage, I spend more time responding to them than I spent manually opening and responding to letters. My friends from England write beautiful letters: bonded correspondence paper, elegant penmanship, and prose that reads like poetry. I shoot back an email. To the equivalent of a well-prepared feast I reciprocate with the equivalent of a bag of chips.

As a receiving instrument, faith comes by hearing, while idolatry is engendered by the impatient demand for that which is seen and experienced directly by the senses.

Doctrine severed from practice is dead; practice severed from doctrine is just another form of self-salvation and self-improvement. A disciple of Christ is a student of theology.

All of our faith and practice arise out of the drama of Scripture, the "big story" that traces the plot of history from creation to consummation, with Christ as its Alpha and Omega, beginning and end. And out of the throbbing verbs of this unfolding drama God reveals stable nouns - doctrines. From what God does in history we are taught certain things about who he is and what it means to be created in his image, fallen, and redeemed, renewed, and glorified in union with Christ. As the Father creates his church, in his Son and by his Spirit, we come to realize what this covenant community is and what it means to belong to it; what kind of future is promised to us in Christ, and how we are to live here and now in the light of it all. The drama and the doctrine provoke us to praise and worship - doxology - and together these three coordinates give us a new way of living in the world as disciples.

He came down all the way to us, saved us by the death and resurrection of his Son, and continues to provide for our temporal and eternal welfare. But that's not all: After this he still accommodates, coming all the way down to us again here and now as he uses the most everyday and common elements that are familiar to both the uneducated and the academic: water, bread, and wine. Here God even accommodates to our weakness by allowing us to "taste and see that the Lord is good," to catch a glimpse of his goodness as he passes by. The writer to the Hebrews calls it tasting of "the powers of the coming age" (Heb. 6:5). Isn't it a bit arrogant, therefore, for us to respond to this gracious condescension by asking, "But what about the teenagers? How can we make the gospel relevant to people today?

We cannot, therefore, blame the courts, public schools, media, or government for our own theological unfaithfulness. We are the ones - the prophets and priests - who have contributed to this "Ichabod," this departure of God's glory in our time. Only by returning to sound, effective God-centered preaching and teaching can we restore the confidence not only of Christians themselves in God's greatness, but of an unbelieving world that is more apathetic toward our benign, helpless, happy deity than hostile.

We're not building a kingdom, but receiving one.

If the focus of our testimony is our changed life, we as well as our hearers are bound to be disappointed.

Ordinary" has to be one of the loneliest words in our vocabulary today. Who wants a bumper sticker that announces to the neighborhood, "My child is an ordinary student at Bubbling Brook Elementary"? Who wants to be that ordinary person who lives in an ordinary town, is a member of an ordinary church, and has ordinary friends and works an ordinary job? Our life has to count! We have to leave our mark, have a legacy, and make a difference. And all of this should be something that can be managed, measured, and maintained. We have to live up to our Facebook profile. It's one of the newer versions of salvation by works.

Christ's body is not a stage for my performance,

You pursue excellence when you care about something other than your own excellence.

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

When you are trying to sell a product like therapeutic transformation, there can be no ambiguity, no sense of anxiety, tension, or struggle.

A ministry based on pragmatism is built on sand regardless of whether it is more traditional or contemporary.

Pragmatism, consumerism, self-help moralism, and narcissism are simply the symptoms of a disease that is, at its heart, theological:

True faith calls on the name of Jesus for salvation from death, hell, sin, and Satan. Therefore, sound theology has its source in a founding drama with its revealed doctrines. Through the drama and the doctrine together the Spirit produces doxology - repentance and trust - and brings us into the unfolding story of God, no longer as spectators, but as disciples on pilgrimage to the everlasting city.

It is nothing new when young people want churches to pander to them. What is new is the extent to which churches have obliged.

What would things look like if Satan really took control of a city? Over half a century ago, Presbyterian minister Donald Grey Barnhouse offered his own scenario in his weekly sermon that was also broadcast nationwide on CBS radio. Barnhouse speculated that if Satan took over Philadelphia (the city where Barnhouse pastored), all of the bars would be closed, pornography banished, and pristine streets would be filled with tidy pedestrians who smiled at each other. There would be no swearing. The children would say "Yes, sir" and "No, ma'am," and the churches would be full every Sunday ... where Christ was not preached.

It is still through the foolishness of preaching that God gives repentance and faith.

If we fail to recognize there is a unified whole to Scripture, we will have only a pile of pieces. Simplistic slogans, formulas and catchphrases will not suffice in conveying the richness of the Scriptures.

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.

Saving faith is not the enemy of good works, but their only possible source.

In a digital age, blogs are often more authoritative than sermons.

Instead of living in monasteries, committing their lives in service to themselves and their own salvation, or living in castles, commanding the world to mirror the kingdom of Christ, Luther argues, believers should love and serve their neighbors through their vocations in the world, where their neighbors need them.101 God does not need our good works, but our neighbor does.

Facing another day, with ordinary callings to ordinary people all around us is much more difficult than chasing my own dreams that I have envisioned for the grand story of my life.

God does not exist for us; we exist for God.

Whenever a new generation announces its radical and totally unprecedented culture shift, there is an evangelical movement that pressures churches to get on board if they want to adapt and survive the next wave. It's doubtful that cultures actually work like that. But it is especially disruptive for the ordinary growth of believers in a covenant of grace that extends to every culture and "to a thousand generations." There is change, to be sure, but what kind of change, to what end, and through what means? For that, Scripture rather than culture must provide the ultimate answer.

How was the sermon?" "Was it a good service?" Same blank stare from the ancestors. In those days, churches didn't have to be rockin' it, nobody expected the preacher to hit it out of the park, and the service was, well, a service.

To serve our earthly superiors is to serve our heavenly Superior; therefore, our attention, efficiency, and diligence are to be motivated not by whether the boss shows enough respect for our work, but by the fact that God our heavenly Father is pleased when we help build a good car or house, use our time at work efficiently, or read and pray with our family. We can endure many of the frustrations of working conditions when we realize that the dignity of our work is measured by God's satisfaction, not merely by our employer's.

This is what God requires of us: to fulfill our obligations, to be faithful to our contracts, to pay our debts, and to honor our word. Anything short is fraud, regardless of how much we think the other party "deserves" what we owe.

If ambition has been converted from a vice to a virtue, contentment has been transformed from a virtue into a vice.

Monastic spirituality concentrated on private disciplines, as if detaching oneself from "the world" (i.e. society) might make one holier. Anabaptist piety was similar in that regard. However, Calvin thought of sanctification as a family affair. How could one learn loving humility, patience, wisdom, and forgiveness in isolation from others?

In essence, don't wait for the host to move you to the children's table.

Election does not exclude anybody from the kingdom of God who wants in. Rather, it includes in God's kingdom those whose direction is away from the kingdom of God and those who would otherwise remain forever in the kingdom of sin and death.

It is the preaching of God's commands that brings conviction, while the proclamation of Christ in the gospel creates and keeps on creating faith and its fruit.

Answer: "First, so that the longer we live the more we may come to know our sinfulness and the more eagerly look to Christ for forgiveness of sins and righteousness." Even in the Christian life we need this first use of the law to drive us out of ourselves to cling to our Savior. "Second, so that we may never stop striving, and never stop praying to God for the grace of the Holy Spirit, to be renewed more and more after God's image, until after this life we reach our goal: perfection."16 "Because

The most that any of us can do is to say with Isaiah, as he beheld a vision of God in his holiness, "Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!" (Isa. 6:5).

How was church today?" In most times and places of the church, this would have been an unlikely question. In fact, the hearer might have been confused. Why? Because it's like asking how the meals at home have been this week

Where did we get the idea that older folks need to be given a "kid-free" environment with other "golden oldies," and that men's groups and women's groups are more meaningful than the communion of saints?

The average person thinks that the purpose of religion is to give us a list of rules and techniques or to frame a way of life that helps us to be more loving, forgiving, patient, caring, and generous. Of course, there is plenty of this in the Bible. Like Moses, Jesus summarized the whole law in just those terms: loving God and neighbor. However, as crucial as the law remains as the revelation of God's moral will, it is different from the revelation of God's saving will. We are called to love God and neighbor, but that is not the gospel. Christ need not have died on a cross for us to know that we should be better people. It is not that moral exhortations are wrong, but they do not have any power to bring about the kind of world that they command. These exhortations and directions may be good. If they come from the Word of God, they are in fact perfect. But they are not the gospel.