Door of Hope Northeast

2 Peter 1:16-21 - The bishops who formulated the Creed wanted to make sure the authority and trustworthiness of Scripture was acknowledged, and what better way than to highlight Scripture as the vehicle of prophetic words from the Holy Spirit (another way of saying the Bible is the word of God)? And although the prophets, the Apostles, and Jesus Himself had an exceedingly high view of the Bible and its divine origin, they also readily acknowledged its thoroughly human origin. This is all the more evidence of the desire God has to work in, through, and alongside His image bearers to accomplish His purposes—even in the creation of his sacred texts! A sermon by Cameron Heger. [Part 15 of our series “The Nicene Creed: The Ancient Theology of the Triune God”]

John 15:26-27 - The brevity, mystery, and church-splitting importance of the phrase "Who proceeds from the Father" make it among the most difficult in the Creed to unpack. Debates over the eternal relations within God--especially the procession of the Spirit from the Father--led in part to the split of the single Christian church into the Eastern Orthodox and Roman Catholic churches in 1054 AD (the Protestant Reformation came later). But before we dismiss this debate as too obscure, we should fight to see the importance that the great Christian theologians of history have attached to it. It helps us understand the key distinctions within the trinity and ensures that we view the Holy Spirit, alongside the Father and the Son, as fully God and utterly worthy of our worship. A sermon by Cameron Heger. [Part 14 of our series "The Nicene Creed: The Ancient Theology of the Triune God"]

Acts 2:1-4 - The third section of the Nicene Creed explores the person and work of the Holy Spirit. In this message we consider Genesis 1-2, John 16, and Acts 2 to see how the Bible reveals the Holy Spirit not as an impersonal force, but as God Himself--the third person of the trinity--who brings His people to new life. A sermon by Cameron Heger. [Part 13 of our series "The Nicene Creed: The Ancient Theology of the Triune God"]

Luke 18:28-30 - Jesus and the Apostles had a radical vision for the burgeoning church community: a spiritual family or parents, siblings, and children to one another with Jesus at the head. Reclaiming this vision reminds us that we aren't meant to parent alone, but that it truly takes a village. The implications of truly pursuing this vision of life are powerful for parents, other adults, and children alike. A sermon by Cameron Heger. [Part 4 of our series "Bearing the Image as Fathers and Mothers"]

Ephesians 6:1-4 - The biblical perspective on the value of children was a revolution in its ancient context, one we're still struggling to fully live into today. Paul's teaching in Ephesians 6 to parents is what flows out of a view of children as full image-bearers of God--full of dignity and value given by God Himself. In it, we are challenged to take seriously kids' personhood and feelings and to nourish them through our discipline and instruction, empowerment and nurture. A sermon by Cameron Heger. [Part 3 of our series "Bearing the Image as Fathers and Mothers"]

Deuteronomy 6:4-9 - The Shema in Deuteronomy 6 is one of the most important, load-bearing passages in the entire Bible. Its content and then application in the following verses has deep implications for all of life, especially for Christian parenting. In it we see that whatever we want to communicate to our children about God, we must first find that we know and love Him in our own hearts. Healthy, engaged, intentional Christian parenting flows out of a life of integrity beginning in the heart then out through our words and actions. A sermon by Cameron Heger. [Part 2 of our series "Bearing the Image as Fathers & Mothers"]

Luke 15:11-24 - In this sermon we start a 4-part teaching series on parenting called "Bearing the Image as Fathers & Mothers." We begin with a consideration of the fundamental task of parenting: Spirit-empowered embodiment of the compassionate and gracious heart of our Father God toward our children—children both literal and spiritual. A sermon by Cameron Heger. [Part 1 of our series "Bearing the Image as Fathers and Mothers"]

John 5:19-29 - In this message we look at the final section of the 2nd article of the creed, which says Jesus "shall come again in glory to judge the living and the dead, of whose kingdom there shall be no end." The return and final judgment of Jesus are often considered scary or uncomfortable doctrines, but rightly understood, they give us confidence that truth, goodness, beauty, and justice will win out in the end. We are also told in Scripture that God desires that none should perish and so He gives all time to repent and turn to Him--His invitation to find oneself on the right side of His judgment is widely open to all who will take it. Jesus's judgment, in the end, is an indispensable part of His good news. A sermon by Pip Craighead. [Part 12 of our series "The Nicene Creed: The Ancient Theology of the Triune God"]

Acts 1:6-11 - The ascension of Jesus is an often-neglected event, but it helps us answer the question, "Where is Jesus right now and what is He doing?" In this sermon we consider the implications of the Nicene Creed's statement that Jesus "ascended into heaven, and sits at the right hand of the Father" in fulfillment of Daneil's incredible prophecy about one like a "Son of Man" given a "dominion, and glory, and a kingdom." The ascension of Jesus to the right hand of God is not just esoteric theology, but it is an indispensable part of the good news that Jesus now rules as prophet, priest, and king. A sermon by Cameron Heger. [Part 11 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) What do you think the average non-Christian thinks Christians think Jesus is doing right now? What have you thought? 2) Why is the ascension an important doctrine for understanding the good news of Jesus? 3) What does it mean for Jesus to "sit at the right hand of the Father"? 4) Discuss Jesus as reigning king, interceding priest, and empowering prophet? 5) What does acknowledgement of Jesus's cosmic reign look like in your own life? What should it look like?

Luke 24:1-32 - The Nicene Creed reminds us that the resurrection of the Son of God is the centerpoint of both the Biblical story and God's plan for salvation. The whole Old Testament looks forward to it in anticipation. The whole New Testament looks back on it with exposition. In Luke 24 we are reminded of the challenge of the empty tomb, the surprising evidence from ancient doubts, and what ultimately gives us the eyes to see Jesus for who He really is as risen Lord and Savior. A sermon by Cameron Heger. [Part 10 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Many characters in Luke 24 had been told by Jesus that He would die and rise again, but they all struggled to believe it after it happened. Why do you think that is? 2) How is the fact that a group of women were the first witnesses to the empty tomb an evidence for the truthfulness of the accounts of Jesus's resurrection? 3) What do we make of the fact that the Apostles are made to look foolish and faithless so much across the 4 gospels? 4) Jesus taught the two disciples on the road to Emmaus about the things concerning himself across the Old Testament. What stories, images, or prophecies in the Old Testament come to mind for you that concern Jesus? 5) How is the resurrection of Jesus evidence of both God's love AND God's power?

Luke 23:1-56 - We continue unpacking the creed's statement about the humanity of Jesus, this week turning to His passion (or suffering). The creed explains that Jesus "was crucified also for us under Pontius Pilate, and suffered and was buried," scaffolding our belief in the legal subjugation, multifaceted suffering, and genuine death that Jesus experienced "for us human beings and for our salvation." In this sermon we consider Luke's telling of these events and what they reveal about Jesus and His mission. A sermon by Cameron Heger. [Part 9 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Why is the Nicene Creed so significant for Christians? What is its relationship to Scripture? 2) Jesus is questioned about His kingship or HIs reign. What does his elusive answer suggest? 3) How is the story of Jesus and Barabbas a picture of the kind of theological "substitution" that is part of the gospel? 4) What kinds of suffering did Jesus endure after his arrest? What kinds of suffering did He endure across His whole human life? 5) What is the relationship between the torn curtain in Luke 23:45 and Jesus's offer to the trusting thief on the cross? 6) Why do you think the authors of the creed wanted to emphasize the burial of Jesus? Why is it important to acknowledge?

Luke 12:35-48 - Here Jesus tells two short parables about what faithfulness looks like for those who wait on Him. We don't know when He will return, but we know we are called to be ready and faithful in the meantime. All disciples are called to ready, watchful waiting, and leaders have a special burden to serve at Jesus's pleasure, under Jesus's vision, by Jesus's methods, with Jesus's tone, for Jesus's purposes. In these two parables we learn about the grace and justice at the heart of God, both flowing out of His love, and both reaching their culmination on the last day. A sermon by Cameron Heger. [Part 7 of our series "Imagining the Kingdom: Jesus's stories about the already and not yet reign of God"] Questions for reflection: 1) Can you think of an example of how certainty of a future event shaped your behavior in the waiting? What was that like? 2) What does it look like for us today to be "dressed for action" with "lamps burning?" What is spiritual readiness in light of Jesus's return? 3) What is surprising about the master's behavior in Luke 12:37? How did Jesus himself embody this? 4) The second parable (vv. 42-48) focuses on those entrusted with leadership responsibility. What does the manager's abusive behavior look like when we see it today? 5) How does the master's (Jesus's) severity toward the abusive manager reveal God's love? 6) This passage points to the fact that the return of Christ will be a day of both grace and justice. How do these two values come together in the cross of Jesus?

Luke 18:9-14 - Jesus told a simple parable about a Pharisee and a tax collector "to some who trusted in themselves that they were righteous, and treated others with contempt." The parable is about how righteousness and justification work in God's Kingdom and the surprising centrality of humility, mercy, and grace. The parable puts this question to its hearers: will we choose the way of the legalist, the libertine, or the disciple? A sermon by Cameron Heger. [Part 6 of our series "Imagining the Kingdom: Jesus's stories about the already and not yet reign of God"] Questions for reflection: 1) What is notable about Pharisees and tax collectors for understanding this parable? 2) Cameron said that most commentators agree that it is hard for modern readers to hear this parable with Jesus's intended shock. He suggested we consider subbing in a career 3rd grade teacher and a pornography producer to try to capture it. How does this change the dynamic for you? 3) What does each man pray in the parable? 4) How do the legalist and the libertine miss the mercy of God? 5) How can God be both just AND merciful in response to sin? How does Jesus fit in? 6) Do you ever find yourself "trusting in yourself that you are righteous?" What does that look like in your own life?

Luke 15:11-32 - This parable of Jesus's is often known as "the parable of the prodigal son," but it could just as easily be thought of as "the parable of the gracious father" or even as "the parable of the religious older brother." Each of these three main characters unlocks a world of meaning within this parable. In this sermon, we focus especially closely on the older brother and what Jesus has to teach us through him about the dangers of legalism, entitlement, resentment, and bitterness toward God's grace for others. A sermon by Naseem Khalili. [Part 5 of our series "Imagining the Kingdom: Jesus's stories about the already and not yet reign of God"] Questions for reflection: 1) When you read this parable, which character do you most relate to? 2) What motivates the older brother's frustration after seeing how the father treats the younger brother's return? Have you ever felt similarly? When? 3) Tim Keller coined the term "older brother lostness" to describe the sense of frustration and bitterness that comes from keeping the rules but not being rewarded how you want. How does the grace of God upend our expectations around these things? 4) What does this parable have to say about the character of our God as revealed in Jesus? 5) Naseem gave us a powerful question: Why do you love God? Or why do you follow Jesus? How does the story of the older brother press us for an answer?

Matthew 13:31-33 - As the disciples would have likely begun to feel fear, insecurity, and doubt about Jesus's message and methods, Jesus told these two short, simple parables to help set their expectations. No, the kingdom of God would not advance according to the world's expectations and standards. But yes, the kingdom would advance--slowly, but surely--and become a place of belonging, safety, nourishment, and celebration to all who would receive the gospel. A sermon by Cameron Heger. [Part 4 of our series "Imagining the Kingdom: Jesus's stories about the already and not yet reign of God"] Questions for reflection: 1) Have you ever felt discouraged about the place of Jesus's kingdom or church in the world? What brought about that feeling? 2) How do you imagine the disciples would have felt in the midst of all the opposition Jesus received during his earthly ministry? 3) Compare and contrast the main points made by these two parables. 4) Discuss God's pattern of using humble things to bring about His purposes. 5) How have Jesus's promises in these parables been proven true over time and geography? 6) How does the cross of Christ embody the ideas of these two parables?

Luke 10:25-37 - Jesus's parable of the good Samaritan is one of his most iconic stories, but our overfamiliarity can make its shocking points harder to see. When asked by an expert in Israel's law, "Who is my neighbor?" Jesus tells a story that turns the concept of neighbor from object to subject, challenging us all with what it truly looks like to love others as ourselves. A sermon by Cameron Heger. [Part 3 of our series "Imagining the Kingdom: Jesus's stories about the already and not yet reign of God"] Questions for reflection: 1) What is the lawyer's answer to his own question about how to inherit eternal law? How does Jesus respond to it? 2) What do you think motivated the lawyer's follow-up question, "And who is my neighbor?" 3) It is important to know something about the relationship between Israelites and Samaritans in their day. What was the source of their tension? 4) To understand the parable, we have to recognize Jews and Samaritans as enemies. How does imagining your own "enemies" in the Samaritan role change the force of what Jesus is saying? 5) How did Jesus embody this radical neighbor- and enemy-love ethic? How does He embody it toward us, specifically? 6) What might it look like for you to "go and do likewise?"

Matthew 13:44-46 - This week we consider two short related parables from Jesus: the parable of the hidden treasure and the parable of the pearl of great price. Both deal with questions around the cost and value of the kingdom. Just what is the Kingdom of God worth? A sermon by Tsion Reid. [Part 2 of our series "Imagining the Kingdom: Jesus's stories about the already and not yet reign of God"] Questions for reflection: 1) Have you ever felt misunderstood by others about why you valued something? What was that experience like? How did you help them see? 2) In both parables, how does the man respond who finds the valuable object? 3) What is the does it look like for us to "sell all that we have" in order to become part of the Kingdom of God? 4) Tsion connected this parable to story of Jesus's encounter with the rich young ruler (Matthew 19:16-22). In what ways did the rich young ruler value the kingdom? In what ways did he not? 5) How does your own life reflect the degree to which you, personally, value the Kingdom of God?

Matthew 13:1-23 - Jesus was a deeply creative teacher and a cornerstone of his teaching ministry was imaginative stories called parables. His parables were both short and complex, invitational and alienating. In them, Jesus announced the Kingdom He was bringing and sought to paint a picture of and develop an appetite for His Kingdom. In this teaching, we consider His first parable and the one that helps us understand the others: the parable of the sower. May we heed Jesus's call to be those with ears to hear. A sermon by Cameron Heger. [Part 1 of our series “Imagining the Kingdom: Jesus's stories of about the already and not yet reign of God”] Questions for reflection: 1) How do you imagine Jesus would have struck you as a teacher of parables in the 1st century? How does he strike you today? 2) How do the parables both reveal and conceal the good news of the Kingdom? 3) What role does imagination play in the Christian life? How do the parables help us cultivate our imaginations? 4) What do we learn about the character of the sower in this parable? 5) How can we be sure we are really “hearing” the teachings of Jesus (and the word of God in general)?

Acts 17:22-31 - We conclude our series with an exploration of what it might look like to treat art appreciation as a spiritual discipline, or, to practice art appreciation in the name of the Lord. We look to Paul's example at the Areopagus (or Mars Hill) and his engagement with Greek poetry for a few basic principles related to receiving art, wisely discerning art, and encountering God through art. May we recognize the unique power beauty has to help people see the goodness and truth of God. May we learn to look the world to His grace, both common and saving. A sermon by Cameron Heger. [Part 6 of our series "Looking the World to Grace: Art, Makers and the Christian Life"] Questions for reflection: 1) Have you ever considered art appreciation as a spiritual discipline? What might the potential value be? 2) Describe Paul's missionary strategy in his speech in Acts 17:22-31. 3) How do we see Paul expressing receptivity, discernment, or God-encounter through the Greek poetry he quotes? 4) What experience do you have discerning which works of art you should or shouldn't view through the lens of temptation and sin? 5) Have you ever encountered God through art in any of the ways Terry Glaspey described (or another)? 6) What connection is there between beauty where we encounter it and the grace of God in Christ?

Colossians 3:15-17 - Paul writes, "And whatever you do, in word or deed, do everything in the name of the Lord Jesus." The totality of Paul's statement tells us that there is a way to do art, making, and creativity in the character of and through the eyes of the Lord. In this sermon we consider 5 principles that help us apply all that we've been learning about art and faith as artists. A sermon by Cameron Heger. [Part 5 of our series "Looking the World to Grace: Art, Makers and the Christian Life"] Questions for reflection: 1) How is the short biblical phrase "Is this not the carpenter?" (Mark 6:3) full of wisdom for our theology of art and faith? 2) How does human art take on special significance in our age of generative AI? 3) What are valid subjects for Christians' art? How does the question "How much of life is Jesus Lord over?" help us answer? 4) How can artists balance a commitment to excellence with a commitment to play and exploration? 5) Have you ever struggled with making an idol out of your art? What was that experience like? 6) How is discipleship in general intimately connected to our ability to make art "in the name of the Lord?"

Matthew 6:24; Jeremiah 6:13-14; Matthew 5:27-30 - Money, sex, and power, while not inherently evil, have long been understood as uniquely destructive potential idols. It turns out that they not only pose great dangers to our discipleship in general, but also to the arts. Love of money can degrade art into commercialism. Distorted sexuality can degrade art into pornography. Mis-pursued power can degrade art into propaganda. The answer, in both art and life, is to reject these idols for Jesus Christ, the Son of God, who leads us into goodness, beauty, and truth in all things. A sermon by Cameron Heger. [Part 4 of our series “Looking the World to Grace: Art, Makers and the Christian Life”] Questions for reflection: 1) Money, sex, and power have often been identified as significant temptations for idolatry. What do you think sets these 3 apart from others? 2) What is so dangerous about the love of money for our spiritual lives? Why is it a threat to our art as well? 3) How do you identify propaganda when you see it? 4) Pornography is a killer of art, a cesspool of abuse and degradation among its performers, and a toxic source of addiction and distortion for its viewers. How can the church fight porn's influence? How might Christians refuse to leave the realm of sexuality to the pornographers? 5) How is Jesus the answer to each of these idols? What does he uniquely have to say to each?

Various Scripture - According to Jesus, the Bible is the authoritative, inspired, unbreakable word of God that all leads to Him. The Bible is also a word of man with a very complicated and human history. At the same time, the Bible is a unified but incredibly diverse work of literary artistry spanning many authors, genres, and tones. To encounter the Bible is like stepping into a gallery containing the transcendently beautiful, the shockingly ugly, and the fascinatingly complex all at once. The Bible itself and as a whole is an irreplaceable guide for thinking Christianly about the arts. A sermon by Cameron Heger. [Part 3 of our series "Looking the World to Grace: Art, Makers & the Christian Life"] Questions for reflection: 1) What is your relationship to the Bible like right now? What aspects of it are life-giving? What aspects are challenging or discouraging? 2) How did Jesus himself view the Bible of HIs day (the Old Testament)? What role did it play in His life? 3) Talk about the significance of God using human partners to author His sacred Scripture with Him? 4) What does it mean to read the Bible "literarily"? How/when does this overlap with a "literal" reading? How does it distinguish itself? 5) What do you make of the especially bizarre, grotesque, or dark biblical passages? 6) How might some of these ideas help get us beyond boredom with the Bible? 7) How does the life, death, resurrection, and reign of Jesus anchor our relationship to the Bible?

Exodus 25-31 - Does God care about human artistic excellence? Does He have aesthetic preferences? In Exodus 25-31 we learn much about the answer to these questions through His commissioning of the building of the tabernacle and its associated designs. We learn that He commissions human art, inspires human art, and empowers human art. And while we live in a new era this side of the cross, in many ways God remains the divine patron of the arts. A sermon by Cameron Heger. [Part 2 of our series "Looking the World to Grace: Art, Makers and the Christian Life] Questions for reflection: 1) Have you ever been moved to humble reverence by a well-designed physical space? What was that like? 2) Cameron alluded to a tension for the church between financing God-glorifying art and financing gospel proclamation. How have you navigated this tension in your own view? 3) How did God operate as a commissioner, inspirer, and empowerer of human art in Exodus 25-31? Why do you think He did this? 4) Discuss the fact that God empowered a major work of human art to facilitate worship to Him. How many artistic mediums were involved? What was the purpose? 5) What is the connection between the tabernacle and the garden of Eden? 6) In what ways does the cross of Jesus change our view of sacred/religious spaces? In what ways does it not?

Genesis 1-2 - We begin a new series on the place of art and creativity in the Christian life with a consideration of the creativity of God. In Genesis 1-2, we learn that God is the metaphysical creator, the ordering craftsman, and the delight-giving artist. We also learn that He is the archetype, maker, and partner of human artists. We even get a glimpse of God's posture toward his creation after it has fallen into sinful rebellion. A sermon by Cameron Heger. [Part 1 of our series "Looking the World to Grace: Art, Makers and the Christian Life] Questions for reflection: 1) Share an experience you've had with a work of art that produced a significant response. What was that like? 2) What kinds of teachings (if any) have you heard in Christian churches about the role of art and artists in the Christian life? 3) How does Genesis 1-2 depict the creativity of God? 4) Cameron highlighted God as metaphysical creator, ordering craftsman, and delight-giving artist. In what ways can humans reflect these qualities? In what ways can only God have them? 5) What was God's response to humanity's "defacing" of His art/creation?

Psalm 100 - The fourth traditional Advent theme is “love.” In this poem, the psalmist calls us into thankful, celebratory praise over the fact of God's loving, good, faithful character. He reminds us that we have been created by God, that we belong to God, and that we are lovingly shepherded by God. All of this finds its fullest expression and fulfillment in both the first and second advents of Jesus, which also motivates and enable us to become conduits of God's love outward to others. A sermon by Cameron Heger. [Part 4 of our 2024 Advent series "Poems of Longing, Songs of Joy"]

Various scriptures - We step into 2025 with a refresh on our central vision and values as a church--our four pillars--and their connection to this year's unique vision of replacing technology's yoke with Jesus's. Our pillars are the cross (defining our theology), community (defining our membership), simplicity (defining our philosophy), and the city (defining our mission). The world and what we've been calling “the machine" they have their plans for us, but these pillars are our priorities because we believe they are Christ's. In 2025, may we go further up and further in. A sermon by Cameron Heger. [Part 4 of our vision series "Human Amidst the Machine"] Questions for reflection: 1) How has your relationship to technology been this past fall/winter? 2) Of the 4 pillars of Door of Hope, which most powerfully resonates with you? Which resonates least? 3) Have you made a commitment to our 7 disciplines (scripture, prayer, worship, community, giving, serving, inviting)? How has it been going? 4) How can we keep the cross central while not neglecting the various other important elements of Christian life and belief? 5) What are your prayers for our church as we enter the new year?

Psalm 98 - The third traditional Advent theme is "joy." Joy can be a vulnerable feeling to share with others as it is often associated with naivety or guilt. But joy is a major theme across both the Psalms and the whole Bible itself as well as the appropriate response to the character and salvation of God. In Portland earnest, expressive, vulnerable joy in Jesus might be one of the most counter-cultural postures we can take. A sermon by Cameron Heger. [Part 3 of our 2024 Advent series "Poems of Longing, Songs of Joy"] Questions for reflection: 1) How are "joy" and "happiness" similar? How are they different? 2) In the Bible, joy can be held alongside and underneath negative emotions. What does it look like to have joy alongside grief, for example? 3) The psalmist looks to the past (to the mighty saving acts of God) and to the future (to the coming judgment of God) to find motivation to joy and praise. How is Christian joy experienced "in the painful middle?" 4) How does the structure of Psalm 98 point us to the increase of joy to come? 5) Why does the psalmist rejoice at the judgment of God? How can we rejoice at this judgment especially on this side of the cross of Jesus?

Psalm 85 - This psalm, a psalm of lament, invites us to consider our need for peace, what peace is, and when peace will come. But the Hebrew word for peace, "shalom," speaks of something far deeper than we typically think: a kind of universal wholeness and flourishing that only God can provide. Ultimately, God has delivered and will deliver this deeper peace through His Son, Jesus, who promised, "Peace I leave with you; my peace I give to you. Not as the world gives do I give to you." A sermon by Michelle Jones. [Part 2 of our 2024 Advent series "Poems of Longing, Songs of Joy"] Questions for reflection: 1) What are some differences between our common conception of "peace" and biblical "shalom?" 2) The psalmist declares, "Steadfast love and faithfulness meet; righteousness and peace kiss each other." How do these qualities meet in God? In the cross? 3) How will the second coming of Christ bring about the peace we long for? 4) Michelle asked us, "What would it look like for us to live into and out of God's peace?" What do you think?

Psalm 132 - We'll be spending Advent 2024 considering the traditional themes of hope, peace, joy, and love through the Psalms. In this sermon, Cameron introduced the Psalms as a book of poems, songs, and prayers that have led the people of God in how to bring their whole selves to God in worship and prayer. Psalm 132, specifically, is one of the "songs of ascents," sung by pilgrims on their way to the temple mount for key festivals. The psalm expresses a hopeful longing to encounter the presence of God based on His promises to King David--promises that were ultimately fulfilled in the advent of Jesus Christ. It is a refreshing picture in a world often embarrassed by earnest hope. A sermon by Cameron Heger. [Part 1 of our 2024 Advent series "Poems of Longing, Songs of Joy"] Questions for reflection: 1) How do you perceive our culture's relationship to "hope?" 2) Psalm 132 emphasizes a longing for communion with God. Why is God's presence a consistent source of hope in the Bible? 3) Discuss the relationship between David's promises and God's promises in this psalm? 4) What promises in this Psalm found their ultimate fulfillment in Jesus? 5) Why does biblical hope contain both a backward-looking element and a forward-looking element? Why are things so difficult in the in-between? 6) In what sense can we say "In Jesus, everything is going to be ok"?

Galatians 4:4-7 - After establishing the genuine divinity of Jesus the creed turns to establish the genuine, full humanity of Jesus. In order to seek and save a people for Himself, God the Son entered the sin-stained world in actual flesh. He fully identified with us—even in our weakness—without ever giving in to sin. All of this that we might become the righteousness of God in Him through faith. A sermon by Josh White. [Part 8 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Discuss the reality that God the Son knew both eternity as God and then finitude as man when He incarnated. 2) How is the incarnation (i.e. the “enfleshing” of the Son of God) an act of love? 3) Josh urged us to consider the extent to which Jesus identified with and experienced our fallen/sin-stained flesh without succumbing to sin. How does this make him a “sympathetic high priest” in the words of Hebrews 4:15? 4) How is the incarnation of Jesus our greatest and clearest revelation of/from God? 5) Describe the “salvation” that Jesus secures for us? What does he save us from? What does he save us for?

Colossians 1:15-17 - There are at least two ways to argue for the divinity of Jesus: First, from biblical statements about His identity as the Son of God and second, from biblical statements about what He did and does. This section of the creed reminds us that Jesus did something that only God can do: He created all things. It also reminds us of the other amazing things that Jesus did that led so many who knew him to utter "Truly this man was the Son of God." A sermon by Cameron Heger. [Part 7 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Why do you think it was important for the creed to mention the divine act of the Son of God in creation? 2) How does the language of Colossians 1:15-17 help us understand Jesus as both "God" and "with God" in the act of creation? 3) Reflect on the claim that Jesus is both the agent of creation and the goal of creation. 4) How did we get an image of Jesus as creator God in his earthly miracles? 5) How do we (as Spirit-empowered witnesses to Jesus) play a role in imaging His creative and re-creative power?

John 1:1-18 - One of the primary aims of the Nicene Creed was to clarify what the Bible says about the divinity of Jesus. He was neither a lesser, "created" god nor a god with the (false) appearance of humanity. He was, as the creed declares, "the only-begotten Son of God, who was begotten of the Father before all ages, Light from Light, True God from True God, begotten, not made, having the same being as the Father." A sermon by Cameron Heger. [Part 6 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Cameron mentioned three false beliefs about Jesus from church history: that Jesus was God in human disguise, that Jesus was created by God to be a lesser god, and that Jesus was merely an amazing human. Which of these do you hear argued for most often? 2) Why is the biblical claim that Jesus is both fully, genuinely God and fully, genuinely human important? 3) How is Jesus as the "only Son of God" different from us as adopted children of God? 4) Discuss the idea that God has eternally existed as both a Father and a Son (and Spirit)? 5) In Mark 2:5-7 Jesus claims to be able to forgive sins. What significance does this have for our understanding of Jesus's divinity?

1 Corinthians 8:5-6 - The second article of the creed focuses on the second person of the trinity--God the Son. This opening declaration that we believe in "One Lord, Jesus Christ" tells us about Jesus the human, Jesus the Messiah, and Jesus the divine Son of God. Each of these will be explored further in the creed, but for now we let them shape our answer to Jesus's greatest question: "Who do you say that I am?" A sermon by Cameron Heger. [Part 5 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) At a key turning point in his ministry, Jesus asked His disciples, "Who do people say that I am?" What answers do you see given by non-Christians that you rub shoulders with? 2) Why do you think our Christology (our doctrines/beliefs about Jesus Christ) especially distinguishes Christianity from all other religions? 3) What does "Christ" mean as a title for Jesus? Why is it important? 4) This phrase in the creed highlights Jesus as human, messiah, and God. How do these three identities relate to one another? 5) What was so radical about Paul's phrasing in 1 Corinthians 8:5-6? How can he both say there are not many Gods, and that there is one God (the Father) and one Lord (Jesus)? What is Paul getting at?

Genesis 1:1-2:3 - The creed declares God to be "maker of heaven and earth, of all things visible and invisible," and thus declares the natural outflow of who God is as life-giving Father almighty. In considering God as creator, we are pushed to consider Him as loving provider of free gifts of grace. A sermon by Cameron Heger. [Part 4 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Cameron mentioned that God has always been trinity, Father (and Son and Spirit), and almighty, but that He was not always "creator." What does this tell us about Him? 2) Theologian T.F. Torrance once wrote, “Far from grudging the creation's existence and reality beyond himself, God freely brought it into being out of his sheer liberality, in order to lavish his love upon it.” Is this how you think of God as creator? Why or why not? 3) How does Genesis 1 speak of the overflowing love of God in its depiction of creation? 4) How does this creator God relate to His now fallen, sin-stained creation? 5) How does the Christian doctrine of creation help us avoid worshipping creation OR abusing/denigrating creation?

John 17:1-3 - The Nicene Creed rightly emphasizes the identity of God as "the Father, the Almighty." These two qualities together--the loving, compassionate, self-giving, life-generating fatherliness of God AND the endlessly powerful, capable might of God--distinguish this God from all others and are a powerful cornerstone of the Christian gospel. May we cherish the privilege of being made His sons and daughters through Jesus! A sermon by Josh Wilder. [Part 3 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) What comes to mind when you think of the word "father," "mother," or "parent?" 2) In what ways does human fatherhood illuminate the fatherhood of God? In what ways does it obscure the fatherhood of God? 3) What qualities of God are emphasized when the Bible talks about God as Father? 4) How does Jesus invite us into aspects of His Father-Son relationship to God the Father? 5) Why is it important for God to be both "the Father" and "the Almighty?" What would He be like if He were only one or the other?

Exodus 3:13-15; John 14:8-11; Acts 2:1-4 - The Nicene Creed begins with an affirmation that there is "one God," though it makes clear as it goes on that it is not only the Father, but also the Son and the Spirit who are also to be worshipped as God. With this statement, we are plunged into the heart of the mysterious, beautiful doctrine of who the Christian God is: the doctrine of the Trinity and the love of God. A sermon by Cameron Heger. [Part 2 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Why is it important that we spend the effort necessary to think rightly about God? Do you find it naturally exciting or difficult? 2) How is the Trinity different from polytheism (multiple gods), modalism (God shows up in different modes), and subordinationism (Jesus is a lesser god/entity)? 3) Why do you think the Trinity became such an important concept for Christians despite the word not appearing in the Bible? 4) Cameron (following Fred Sanders) argued that we might get our best glimpse at the Trinity in the major moments of salvation history--through the missions of the Father (at the Exodus), the Son (at the incarnation/crucifixion), and the Spirit (at Pentecost). As God acted to save His people, we learned more about who He is. What do you think of this? 5) In John 17:24, Jesus shared about the love He experienced from the Father before creation. What light does this shed on the idea that "God is love"?

Jude 3 - In an age where ideas and information come and go at the speed of light, there is a deep need for timeless truths that transcend our present moment. In the Nicene Creed we find a summary of “the faith once for all delivered to the saints” and step into a tradition that unites us with Christians across time, geography and the various branches of Christianity. As we anchor ourselves in this ancient statement of faith this year, may God help us see who He is clearly in more of His mystery, beauty, and love. A sermon by Cameron Heger. [Part 1 of our series "The Nicene Creed: The Ancient Theology of the Triune God"] Questions for reflection: 1) Are you experiencing the ephemeral, quickly evaporating nature of ideas and information today? How does an ancient religious faith provide an antidote? 2) What has your relationship to the Apostles' Creed or the Nicene Creed been like? How have you viewed them? 3) Why are summaries of the basics of the Christian faith important for us? What is uniquely important about the Nicene Creed as one of these? 4) Discuss the authority of the creed relative to the authority of Jesus and the Bible. 5) Do you see evidence of people experimenting with "remixed religion" in your friendships? 6) Why is it important that we build our theology in community with others? How does the creed play a part in this?

Genesis 1:26-28; Matthew 22:36-40; Mark 10:28-31 - We are living amidst a loneliness epidemic. There are many reasons for it, but at least one is our retreat from embodied, flesh-and-blood, local communities into digital spaces. In the age of "the machine," it could be that one of the most valuable counter-cultural things we can do is fight for community among the people of God. And perhaps our most powerful witness to the good news of Jesus will come through our living as a Spirit-enabled picture of the love of God between us. A sermon by Cameron Heger. [Part 3 of our 2024 vision series "Human Amidst the Machine"]

Psalm 104 - We continue our 2024 vision series considering more ways in which our digital culture leaves us feeling dehumanized and disembodied. In Psalm 104, we find a model for how to reclaim the lens of our ancient faith by moving from distraction to focused attention, from disenchantment to divine recognition, and from disposability to cherishing. A sermon by Cameron Heger. [Part 2 of our 2024 vision series "Human Amidst the Machine"]

Matthew 11:28-30 - We begin our 2024 vision series with an examination of the dehumanizing, technological, inhumane age we find ourselves in: what we might call the age of the machine. Amidst all the other stressors of life, it seems our culture is uniquely suited to leaving us feeling distracted, disembodied, and disenchanted. We are anxious, lonely, and tired. Amidst all of this, Jesus's words are like rain in the desert. He promises rest for our souls, if we'll trade out the yokes of this age for His. This year, may we reclaim our genuine humanity in Jesus for one another and for our neighbors. A sermon by Cameron Heger. [Part 1 of our 2024 vision series]

Colossians 1:1-4:18 - The public reading of Scripture has been a significant practice for the people of God throughout history. As a church, we join the global and historic church in declaring that the Bible is the divinely inspired, wholly infallible, and completely authoritative Word of God that points us to Jesus, the Word of God made flesh. If this is true, then it is the case that every time people listen to the word of God together there is a fresh opportunity for encounter, obedience and transformation. In this message, a short teaching on the importance of publicly reading scripture is followed by a reading of the entire letter to the Colossians. [Part 8 of our series "Paul's Letter to the Church in Colossae"]

Colossians 4:2-18 - Paul concludes his letter to the church in Colossae with a set of final commands around prayer and witness before sending his greetings to and from a group of first century Christians. Even here we see that Christ has been faithful to knit together an improbably diverse community around Himself through HIs amazing grace. A sermon by Cameron Heger. [Part 7 of our series "Paul's Letter to the Church in Colossae"]

Colossians 3:17-4:1 - In this passage Paul takes his ideas about the new humanity in Christ and imports them into the Greco-Roman household codes. The result is not the destruction of the household or its roles, but instead the radical reorientation of them all around Jesus. For those who listen, marriages, parent-child relationships, and economic relationships never were and will never be the same. A sermon by Cameron Heger. [Part 6 of our series “Paul's Letter to the Church in Colossae”]

Colossians 3:1-17 - In this passage, Paul turns the corner from the largely doctrinal to the largely practical. In light of who Jesus is and what He has done, how then shall we live? But rather than giving us license to sin or laws to perform, Paul centers our motivation on the gracious, saving work of Jesus and the new humanity He is bringing about. Secure in our life with Him, we are to acknowledge our new humanity with gratitude, take off all that is not part of it, and put on what is part of it, that we might be a picture of the life to come. A sermon by Cameron Heger. [Part 5 of our series "Paul's Letter to the Church in Colossae"]

Colossians 1:24-2:5 - A sermon by Tim Coburn. [Part 4 of our series “Paul's Letter to the Church in Colossae”]

Colossians 1:24-2:5 - In this passage Paul writes of his suffering on behalf of both Jesus and his gospel as well as the Colossian Christians he has never met. In Paul's example we are reminded that suffering is inevitable, but our faithfulness through it is dependent upon the depth of our love. Thankfully, Christ was faithful through His suffering first. A sermon by Cameron Heger. [Part 3 of our series “Paul's Letter to the Church in Colossae”]

Colossians 1:15-23 - Colossians 1:15-20 is one of the most Christologically-rich passages in the entire Bible. It's poetic form and density of theological truth have made it widely recognized as one of the most powerful passages in the New Testament. In it we learn of Jesus as both the divine, transcendent creator of all things AND as the intimate, sacrificial reconciler between God and humanity. Paul follows it up with application that is as relevant to us as it was to the Colossians: if you want spiritual wisdom and depth, remain in Jesus and His one true unchanging Gospel. A sermon by Cameron Heger. [Part 2 of our series “Paul's Letter to the Church in Colossae”] #doorofhope #doorofhopepdx #doorofhopene #doorofhopenortheast #portland #pdx #gospel #jesus

Colossians 1:1-14 - A sermon by Ean Cornell. [Part 1 of our series exploring Paul's letter to the church in Colossae] #doorofhope #doorofhopepdx #doorofhopene #doorofhopenortheast #portland #pdx #gospel #jesus

Revelation 19-22 - The ending to our series on the Kingdom has to end where the whole biblical story does: with the return of Jesus and the final consummation of heaven, earth, and the Kingdom of God. Amidst all the strange poetry, imagery, and symbolism of Revelation's apocalyptic literature, we discover at least two basic themes about the return of Jesus. First, He will return as judge. Second, He will return as healer. In Jesus's final reign we find not only the fulfillment of every spiritual hope we've ever had, but also every political hope. In light of all of this, may we repent, believe, and take the water of life without price. A sermon by Cameron Heger. [Part 12 of our series "One King and One Kingdom"] #doorofhope #doorofhopepdx #doorofhopene #doorofhopenortheast #portland #pdx #gospel #jesus

John 19:12-16 - Political ideologies tend to become all-consuming systems of thought that bend everything to their worldview and assumptions. In their own way, they can become similar to and examples of idolatry, biblically defined. In this passage, we see the power of ideology and idolatry as the religious leaders of Israel, standing before Jesus, vocalize a preference for the Roman Caesar over their long-promised Messiah-King and Son of God. How can we avoid similarly bending our Jesus to our political ideologies in our day and age? A sermon by Cameron Heger. [Part 11 of our series "One King and One Kingdom"] #doorofhope #doorofhopepdx #doorofhopene #doorofhopenortheast #portland #pdx #gospel #jesus

John 18:33-38 - After His arrest, Jesus was questioned by Roman governor Pontius Pilate. Their conversation--another one to see just what kind of King Jesus was claiming to be--revealed much about the nature of the Kingdom of God. Its power is not of this world, its methods are not by the sword, but it moves through peaceful witness and invitation to come follow King Jesus, who is the Truth. In this teaching we are also given an opportunity to reflect on how Jesus inspires us to understand our relationship to our own political system and to our vote itself. A sermon by Cameron Heger. [Part 10 of our series “One King and One Kingdom”] #doorofhope #doorofhopepdx #doorofhopene #doorofhopenortheast #portland #pdx #gospel #jesus