Out of of the lavishness displayed in the marvelous variety and richness of creation itself, God continues to pour out his common blessings on all people. . . . He is an inexhaustible fountain of loving generosity. Therefore, we neither hoard possessions as if God’s gifts were scarce nor deny ourselves good pleasures as if God were stingy.
—Michael Horton, Pilgrim Theology: Core Doctrines for Christian Disciples, 114
It’s not just in a few doctrines here or there where biblical faith differs from its rivals; rather, biblical faith springs from a radically different paradigm. In addition to providing a different understanding of God and the God-world relationship generally, a covenantal paradigm grounds a fundamentally different view of human personhood. We do not meet God in the inner realm of our spirit or at sacred rivers, trees, or mountains. Rather, God hallows common places as historical venues of His discourse. Places are special (holy) in biblical faith because God met with His people there and spoke to His covenant word.
—Michael Horton, Pilgrim Theology: Core Doctrines for Christian Disciples, 123-24
One of the reasons that many Christians have found little practical relevance of this doctrine for their lives is that our public worship—and therefore private piety—has become increasingly emptied of Trinitarian references. . . . In addition to the New Testament formulas for baptism and benedictions, ancient prayers and hymns planted the Trinitarian faith deep in the hearts of Christian people across many times and places. . . . Many forms of worship today, however, have dispensed with these rich resources without replacing them with equally Trinitarian elements. . . . To the extent that our experience is not Trinitarian, it is not properly Christian.
—Michael Horton, Pilgrim Theology: Core Doctrines for Christian Disciples, 103-4
The Trinity is not one doctrine among others, but gives distinctive shape to Christian faith and practice. . . . The Father, the Son, and the Spirit stride across the chapters of redemptive history toward the goal whose origin lies in an eternal pact between them. We worship, pray, confess, and sing our laments and praises to the Father, in the Son, by the Spirit. . . . We are adopted as children, not of a unipersonal God, but of the Father, as coheirs with His Son as mediator, united to the Son and His ecclesial body by the Spirit.
Michael Horton, Pilgrim Theology: Core Doctrines for Christian Disciples, 103
The law commands and the gospel gives. The law says, “Do,” and the gospel says, “Done!”
—Michael Horton, Pilgrim Theology: Core Doctrines for Christian Disciples, 38
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.
—Michael Horton, Pilgrim Theology: Core Doctrines for Christian Disciples, 40
The prophets and the apostles believe more deeply in God’s transcendence of and independence from the world than the most ardent deists and more deeply in God’s immanence than the most ardent pantheists. No religion faces, welcomes, and proclaims this paradox as does the Christian faith. No religion is more convinced simultaneously of God’s radical difference from creatures and God’s radical identification with them.
—Michael Horton, Pilgrim Theology: Core Doctrines for Christian Disciples, 30