Russell D. Moore Quotes

Walking away from our own lordship - or from the tyranny of our desires - has always been a narrow way. The rich young ruler who once encountered Jesus wanted a religion that would promise him his best life now, extended out into all eternity. But Jesus knew that such an existence isn't life at all, just the zombie corpse of the way of the flesh - always hungry but unable to die. Jesus came to do something else; he came to wreck our lives, so that he could join us to his. We cannot build Christian churches on a sub-Christian gospel. People who don't want Christianity don't want almost-Christianity.

It's not that Jesus is the copy of Israel coming out of Egypt, but that Israel coming out of Egypt was the copy - in advance - of Jesus.

Maybe such questions bothered me so much because they are being asked about me, all the time, within the echo chamber of my own fallen psyche and by unseen rebel angels all around. Are you really a son of the living God? Does your God really know you? Does this biblical story really belong to you? Are these really your brothers and sisters? Do you really belong here? ...

We do not see orphaned children as just another social problem, but we recognize that we were once orphans, received into a family by the adopting grace of God. Their story is our story too. We

Our end goal is not a Christian America, either of the made-up past or the hoped-for future. Our end goal is the kingdom of Christ, made up of every tribe, tongue, nation, and language. We are, in Christ, the heirs of this kingdom.

As American culture changes, the scandal of Christianity is increasingly right up front, exactly where it was in the first century. The shaking of American culture will get us back to the question Jesus asked his disciples at Caesarea Philippi: "Who do you say that I am?" As the Bible Belt recedes, those left standing up for Jesus will be those who, like Simon Peter of old, know how to answer that question. Once Christianity is no longer seen as part and parcel of patriotism, the church must offer more than "What would Jesus do?" moralism and the "I vote values" populism to which we've grown accustomed. Good.

The kingdom to come includes not just worship but righteousness (ethics), communion (society), authority (politics), and "the glory and honor of the nations" (culture).

If you are not drawing fire from both Pharisees and Sadducees, you are probably saying something other than what Jesus said. And if your message is not drawing both tax collectors (Roman collaborators) and zealots (anti-Roman insurrectionists) to repentance, you are probably speaking with a different voice than does he. Jesus wasn't inconsistent. He saw the Roman Empire, despite all its pretensions to preeminence both in its own mind and in the mind of its opponents, as a temporary obstacle, not the defining point of his agenda. We stand and we speak, with reconciliation in view. We see, therefore, even our most passionate critic not as an argument to be vaporized but as a neighbor to be evangelized. This doesn't mean that we back down one iota from the truth. But we proclaim the whole gospel of truth and grace, never backing down from either. That means taking seriously the arguments of our opponents, not merely caricatures of those arguments.

The church of Jesus Christ ought to be the last people to fall for hucksters and demagogues. After all, the church bears the Spirit of God, who gifts the Body with discernment and wisdom. But too often we do.

The temptation for a new generation, however, could be to see Baptist identity as a nuisance in the quest for converts. The effort to minimize an offensive "denominational brand name" will be counterproductive if we produce a generation of "anonymous Baptists," those whom we believe cannot handle the truth about Christ's design for His church. It will be tragic indeed if a future Broadman and Holman catalog includes a book titled, "Why I Am a Community Church (SBC) member."
But it will be equally tragic if the volume is titled, "Why I Want to Be a Presbyterian, but the Bible Won't Let Me.

It's easy to shake our heads in disgust at Pharaoh or Herod or Planned Parenthood.

If infants are not conscious of themselves, and if self-consciousness and reason are what it means to be human, then what are they? It turns out that if one doesn't know what it means to be a person, one can kill without ever feeling bloodthirsty. In fact, you can feel as though you are saving the world.

Kindness is not "niceness." Kindness does not avoid conflict; kindness engages conflict, but with a goal of reconciliation.

It is not, in Calvin's view, that we sin because we believe the wrong things; it is, rather, that we believe the wrong things because we sin.

And yet, if we were to inject truth serum into the communion wine in our churches, I think we might find that many of us dread life in the kingdom of God, not because we find it terrifying but because we find it boring.

We know, then, what human father-hood ought to look like on the basis of how our Father God behaves toward us. But the reverse is also true. We see something of the way our God is fatherly toward us through our relationships with human fathers.

We are to hold accountable those on the inside, and speak to those on the outside with persuasion and mission.
We tend to do the exact reverse. We rail against the culture outside, and speak in muted and ambiguous terms about what is common among us. We lambaste political and cultural heresies on the outside, but sit silently in the face of doctrinal heresies in the inside. That's because we are seeing the wrong kingdom first.

I believe that we're all created in the image of God and we're all fallen sinners. And I think we can recognize that as we look backward in history.

We need to create the kind of kingdom-shaped culture within our churches that constantly shines the light of Christ wherever these false gods exist in our own affections.

The effective evangelist must engage not only at the level of the answers, but also at the level of the questions themselves.13

We should protect our legacy of a free church in a free state. We ought to pray and work for a "quiet and peaceable life in all godliness and honesty" (1 Tim. 2:2 kjv). But that is not the ultimate sign of our success. It is better for our future generations to be willing to go to jail - for the right reasons - than to exchange the gospel of the kingdom for a mess of Esau's pottage. Sometimes jails filled with hymn-singing, letter-writing, gospel-preaching Christians can do extraordinary things.

The first step to a kingdom-focused cultural engagement is the recovery of a church that practices church discipline.

Ultimately, the transgender question is about more than just sex. It's about what it means to be human.

Total disengagement is itself a privilege of a cultural Christendom that is fast passing away.

Finding Jesus was his way of asking America into his heart, as his personal lord and savior. He was one of many, those who recognized that to be good citizens, to be good neighbors, to be at home in America, one needed to be a Christian. This Christianity didn't require one to carry a cross, just to say a prayer and to agree to certain values and norms.

Conservative evangelicals don't want government support for our faith, because we believe God created all consciences free and a state-coerced act of worship isn't acceptable to God. Moreover, we believe the gospel isn't in need of state endorsement or assistance. Wall Street may need government bailouts but the Damascus Road never does.

In the world of the Bible, one's identity and one's vocation are all bound up in who one's father is. Men are called "son of" all of their lives (for instance, "the sons of Zebedee" or "Joshua, the son of Nun"). There are no guidance counselors in ancient Canaan or first-century Capernaum, helping "teenagers" decide what they want "to be" when they "grow up." A young man watches his father, learns from him, and follows in his vocational steps. This is why "the sons of Zebedee" are right there with their father when Jesus finds them, "in their boat mending the nets" (Mark 1:19-20).
The inheritance was the engine of survival, passed from father to son, an economic pact between generations. To lose one's inheritance was to pilfer for survival, to become someone's slave.

The shaking of American culture is no sign that God has given up on American Christianity. In fact, it may be a sign that God is rescuing American Christianity from itself.

In this fallen world, the devil is normal; it's the gospel that's strange

Those who would pretend to enforce the kingdom with tanks or guns or laws or edicts do not understand the nature of the kingdom Jesus preached.

In you the orphan finds mercy" (Hos. 14:3).

Turning the other cheek often leaves you with two broken jaws, but Jesus is still King, and still right.

We must learn to be strange enough to have a prophetic voice, but connected enough to prophesy to those who need to hear. We

The kingdom of God is vast and tiny, universal and exclusive.

One cannot coerce faith into being, or out of being,

The kingdom's advance is set in motion by the Galilean march out of the graveyard. We should then be the last people on earth to skulk back in fear or apathy. And we ought also to be the last people on earth to uncritically laud any political leader or movement as though this were what we've been waiting for. We need leaders and allies, but we do not need a Messiah. That job is filled, and he's feeling fine.

The kingdom of God dawns in trailer parks and refugee camps. That shouldn't surprise us. The kingdom came to us not from a boardroom or a literary guild, but from a feeding trough and an execution stake.

The root of impatience in discipline is really the same as that of overindulgence. In both instances, parents want to make up for lost time, to speed up a process that takes time.

Sexuality isn't ancillary to Christianity, in the way some other cultural or political issues are. Marriage and sex point, the Bible says, to a picture of the gospel itself, the union of Christ and his church. This is why the Bible spends so much time, as some critics would put it, "obsessed" with sex. That's why, historically, churches that liberalize on sex tend to liberalize themselves right out of Christianity itself.

Pastors, we have to ask ourselves honestly whether the divorce culture and family breakdown inside the churches have not been fueled in part by our own preaching and teaching. When we reduce marriage to endless sermon series on "Putting the Sizzle Back in Your Spouse" and "Ten Tips for Couples for a Hotter, Holier Romance," are we not contributing to the very same emphasis on hormonally-driven acquisitiveness as the culture, rather than on the model of a Christ who displays not just affection but cross-carrying fidelity to his Bride?

Family is not the gospel. If you think that family is the source of ultimate meaning in your life, then you will expect your family to make you happy, to live up to your expectations.

A religion that needs state power to enforce obedience to its beliefs is a religion that has lost confidence in the power of its Deity.

The problem with carnal anger and outrage is that it's one of the easiest sins to commit while convincing oneself that one is being faithful. The

How often do I rage rather than lament?

The church now has the opportunity to bear witness in a culture that often does not even pretend to share our "values." That is not a tragedy since we were never given a mission to promote "values" in the first place, but to speak instead of sin and of righteousness and judgment, of Christ and his kingdom. We

Not everything that offends us should offend us, and not everything that offends us is persecution.

We are Americans best when we are not Americans first.

If we belong to Christ, then this is our assigned mission field. To rail against the culture is to say to God that we are entitled to a better mission field than the one he has given us. At the same time, if we simply dissolve into the culture around us, or refuse to leave untroubled the questions the culture deems too sensitive to ask, we are not on mission at all.

As such, we must oppose torturing human beings for the same reason we oppose "choice" in abortion rights, because torture dehumanizes both the tortured and the torturer. We ought to be those insisting that capital punishment, where it exists, is not discriminatory against the poor or racial minorities and that it not exist as part of a system in which innocent persons are mistakenly executed. A death penalty that exempts the white and the affluent, while putting to death those without the power to evade such justice, is hardly what God set forth in the covenant with Noah or in the sword-wielding delegated authority to Caesar to punish evildoers. And, even short of the death penalty, we should care about impartiality before the law, in the making and in the enforcement of laws for all persons, regardless of race or ethnicity or background.

Nothing signals conviction and passion in this age more than the art of being theatrically offended. And it would be easy to see the vehemence of our outrage as evidence that we are "engaging the culture," when we would be doing nothing of the sort. If outrage were a sign of godliness, then the devil would be the godliest soul in the cosmos.

You will be tempted exactly as Jesus was, because Jesus was being tempted exactly as we are. You will be tempted with consumption, security, and status. You will be tempted to provide for yourself, to protect yourself, and to exalt yourself. And at the core of these three is a common impulse - to cast off the fatherhood of God.

A church can ignore the culture only until, as the divorce culture did in the past, that culture reshapes the church in a way that obscures the gospel itself.

In his temptation of Jesus, Satan quoted Scripture, and he didn't remember, misquote anything. God wants his children to eat bread, not to starve before stones. God will protect his anointed one with the angels of heaven. God will give his Messiah all the kingdoms of the earth. All this is true. What is satanic about all of this, though, is that Satan wanted our Lord to grasp these things apart from the cross and the empty tomb.

Whatever the desire - for food, for attention, for admiration, for adventure, for fame, for security, for whatever it is that you crave at the moment - once it's redirected away from its intended end, it becomes a master.

In the New Testament, we don't find our gift through self-examination and introspection and then find ways to express it. Instead, we love one another, serve one another, help one another, and in so doing we see how God has equipped us to do so.

For too long, we've called unbelievers to "invite Jesus into your life." Jesus doesn't want to be in your life. Your life is a wreck. Jesus calls you into his life. And his life isn't boring or purposeless or static. It's wild and exhilarating and unpredictable.

Once Christianity is no longer seen as part and parcel of patriotism, the church must offer more than "What would Jesus do?" moralism and the "I vote values" populism to which we've grown accustomed.

Sanctity of Human Life Sunday" ought to be as unnecessary as a "Reality of Gravity Sunday.

I placed my hand on both of their heads and said, knowing they couldn't understand a word of English, "I will not leave you as orphans; I will come to you." I don't think I consciously intended to cite Jesus' words to his disciples in John 14:18; it just seemed like the only thing worth saying at the time.

We were to have enough Christianity to fight the Communists and save the Republic, as long as we didn't take it all too seriously. We weren't there to carry a cross; we were there to earn a badge. We weren't to be about Christ and kingdom, just God and country. This notion of Christian America stood in the backdrop of the culture wars of the last generation.

We must repent of the way that we, sometimes without even knowing it, have prized the powerful over the powerless.

Moreover, seeing ourselves as a majority led at times to both a theological downgrade and a counter-productive public stance. The application of the promises to Israel to the United States of America, for example, caused many to miss, as we will see in the next chapter, the meaning of the kingdom of God, and thus to bypass Jesus Christ himself. The idea of America as a Christian nation is able to get "Amens" in the churches only as long as the churches believe America is, at least in some ways, with us and not against us. But what happens when the cultural climate starts to shift in obvious ways? If the church believes the United States is a sort of new Israel, then we become frantic when we see ourselves "losing America." We then start to speak in gloomy terms of America as, at best, Babylon, a place of hopeless exile, or, at worst, Gomorrah, slouching toward the judgment of God.

We have to be the people who stand up and say look, vigilance is good and prudence is good. But a kind of irrational fear that leads itself to demagogic rhetoric is something that we have to say no - no, we're not going to go there.

Resistance to temptation means taking desire seriously. Both Jesus and Satan do.

If we come to God, it will be through one Jewish mediator-king, or it will not be at all.

Flannery O'Connor's writing is quite dark, but it is so because she believes in the Devil, and in the Fall, and in humanity as it is. Novels that avoid the horror of human existence in this time between Eden and New Jerusalem can reinforce a Christian's tendency to Pelagianism. The Christian gospel isn't "clean" and "safe" and "family-friendly." It comes to its narrative climax at a bloody Place of the Skull and in a borrowed grave.

I heard someone say that concern over the [Confederate] Flag is sensitivity to micro-aggressions, to which my response is to say that kidnapping and enslaving people, breaking up families, terrorizing families, if that's not a macro-aggression, I don't know what is.

When my sons arrived in the family, their legal status was not ambiguous at all. They were our kids. But their wants and affections were still atrophied by a year in the orphanage. They didn't know that flies on their faces were bad. They didn't know that a strange man feeding them their first scary gulps of solid food wasn't a torturer. Life in the cribs alone must have seemed to them like freedom. That's what I was missing about the biblical doctrine of adoption. Sure it's glorious in the long run. But it sure seems like hell in the short run ...

Without the theological aspect, the emphasis on adoption too easily is seen as mere charity. Without the missional aspect, the doctrine of adoption too easily is seen as mere metaphor.

It's hard to imagine a more biblical definition of devil worship than an exaltation of the self, an exaltation of the ego, and a tearing down of that countercultural sign of the cross," Moore argued. This pride – doing things our way instead of following God's plan

The demonic powers hate babies because they hate Jesus. When they destroy "the least of these" (Matthew 25:40, 45), the most vulnerable among us, they're destroying a picture of Jesus himself.

We can learn to be pilgrims again, uneasy in American culture, as we should have been all along. But we are not pilgrims cringing in protective silos, waiting for the sound of trumpets in the sky. We are part of a kingdom, a kingdom we see from afar (Heb. 11:13) and a kingdom we see assembling itself all around us in miniature, in these little outposts of the future called the church.

A prosperity gospel applied to a nation is no more biblical than a prosperity gospel applied to a person.

For a long time, the church in America has assumed that its cultural conservatism was American, that most people at least ideally wanted to live up to our conception of the good life. Those with eyes to see ought to recognize that if those days ever existed, they are no more.

A Christianity that is walled off from the culture around it is a Christianity that dies. The

But wouldn't we see more women willing to give their children life if they'd seen with their own eyes what an adoption culture looks like? And wouldn't these mothers and fathers, who may themselves feel unwanted, be a bit more ready to hear our talk about a kingdom where all are welcomed?

Too often, our concept of pastors and church leaders reinforces rather than obliterates the sad state of family life in our current context.

Every (Christian) generation has a choice: to go out like [King] Saul or to go out like Paul.

In Christ Jesus, God joins deity to humanity, permanently, in the human heir of the universe. It is not that Jesus was human, but rather that Jesus is human.

Whenever we are tempted to despair about the shape of American Christianity, we should remember that Jesus never promised the triumph of the American church. He promised the triumph of the church.

All believers in Christ, the Scripture teaches, will suffer-all of us. You will be glorified, Paul says, if you suffer with him. The problem with too many of us is not that we don't suffer, but that we assume that only Third World Christians or heroic missionaries are suffering. My boys didn't know that they were suffering in Russia; they would feel it as suffering now.

When we adopt - and when we encourage a culture of adoption in our churches and communities - we're picturing something that's true about our God. We, like Jesus, see what our Father is doing and do likewise (John 5:19). And what our Father is doing, it turns out, is fighting for orphans, making them sons and daughters.

It's true that gratitude and contentment and self-control don't stop your stomach from grumbling. You want what you want. But the discipline of God teaches you, slowly, to put old appetites to death and to whet new ones. Through the Spirit of Christ you learn to crucify "the flesh with its passions and desires" (Gal. 5:24).

The church is a signpost of God's coming kingdom (Eph. 3:10), a preview to the watching world of what the reign of God in Christ is to look like, a colony of the kingdom coming.

Before we're Americans, we're Christians. And so we have to be informed by a certain moral sense, which means that we need to speak up for moral principle and for gospel principle regardless of who that offends.

A crossless Christianity isn't just a deficient Christianity; it's the same old satanism of human striving.

When we find our identity anywhere other than Christ, our churches will be made up of warring partisans rather than loving siblings.

Christian attempts at social witness have often swung wildly back and forth between chest-beating optimism to withdrawal and despair. One minute we are "reclaiming America for Christ," the next we pronounce that American culture is "slouching toward Gomorrah." We lose sight both of the fact that all of human history - from Eden onward - is a war zone, and that God's kingdom triumph is proven not by our electoral success or our cultural influence - as important as that is in being obediently "salt" and "light" in our culture. Our triumph is proven in the resurrection of the world's rightful ruler.

The contemporary Planned Parenthood movement was started by a woman named Margaret Sanger, who defended abortion rights on the basis of eugenics, the search for "good genes" based on the racist and evolutionary notions of "social Darwinism" prevalent in her day.

We overcome, not because we're a moral majority or a righteous remnant, but because we're blood-covered sinners who know that if the gospel can change us, it can change anyone.

The gospel makes us strange, but the gospel doesn't make us actually crazy. In

Many who are now standing will fall away, unable to bear the scandal that comes with following Christ in a culture that sees such as superstition or hatred. Some who started out well will change their minds. And, at the same time, many who we now see as enemies will see their own lives in the cross of Christ.

We need more worship wars, not fewer. What if the war looked like this in your congregation
the young singles petitioning the church to play more of the old classics for the sake of the elderly people, and the elderly people calling on the leadership to contemporize for the sake of the young new believers? This would signal a counting of others more important than ourselves (Phil 2:3), which comes from the spirit of the humiliated, exalted King, Christ (Phil 2:5-11).

The Bible Belt is collapsing. The world of nominal, cultural Christianity that took the American dream and added Jesus to it in order to say, 'you can have everything you ever wanted and Heaven too,' is soon to be gone. Good riddance.

There's something about patience that God deems necessary for our life in the age to come and so, whether through agriculture or discipleship or bodily development or eschatology or procreation, God makes us wait

The problem was that, from the very beginning, Christian values were always more popular in American culture than the Christian gospel. That's why one could speak of "God and country" with great reception in almost any era of the nation's history but would create cultural distance as soon as one mentioned "Christ and him crucified." God was always welcome in American culture. He was, after all, the Deity whose job it was to bless America. The God who must be approached through the mediation of the blood of Christ, however, was much more difficult to set to patriotic music or to "Amen" in a prayer at the Rotary Club.

The closeness of American culture with the church caused many sectors of the American church to read the Bible as though the Bible were pointing us to America itself. That's why endless recitations of 2 Chronicles 7:14 focused on revival in the nation as a means to national blessing, without ever seeming to ask who the "my people" of this text actually are, and what it means, in light of the gospel, to be "blessed.

The kingdom of God ought to reshape our vision of what matters and who matters,

Soul competency is not the voice of a dean celebrating the latest lesbian at his divinity school; it is the voice of R. G. Lee thundering 'Payday Someday!

Our lives now are an internship for the eschaton.