Door of Hope Northeast

Matthew 5:43-48 - In his 6th and final case study, Jesus takes us to where it all has led: the call to love--as God our Father loves--even our enemies. This was an earth-shattering teaching 2000 years ago and is no less difficult to live out today. But gazing at Jesus who has first loved us even when we were His enemies, we are motivated to love others like this and so bear God's family resemblance. A sermon by Cameron Heger. [Part 10 of our series “Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace”] Questions for reflection: 1) What was so unique about this teaching at the time Jesus gave it? What is still unique about it? 2) "And hate your neighbor" is not a quotation from the Old Testament--what was Jesus doing with this? 3) What does it mean to love with this (agape, in Greek) love? 4) How does God embody and originate this type of love? 5) How does Jesus want to lead us into "perfection" or "completion"? When will this happen? 6) Who are some "enemies" that you struggle to love? How might you grow in this?

Matthew 5:38-42 - In Jesus's 5th case study, He begins to broach one of the most revolutionary teachings in all of human intellectual history. He reveals that the true heart of God found in the laws about just recompense is oriented toward generosity, mutual dignity, and quiet boldness. And Jesus not only taught about this revolutionarily tender heart, He fully embodied it in all of his interactions--especially on the way to the cross. A sermon by Pip Craighead. [Part 9 of our series “Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace”] Questions for reflection: 1) How would you describe the purpose of the "eye for an eye" laws (such as in Ex. 21:24; Lev. 24:20; Deut. 19:21)? 2) Why are Jesus's words here so countercultural? How are they difficult? 3) Would you describe Jesus's prescription here as "passive"? Why or why not? 4) How would the world be different if everyone lived this way? 5) How did Jesus personally embody this principle in HIs own life and ministry? How does He personally embody it toward you?

Matthew 5:33-37 - In His fourth case study, Jesus turns his attention to a subject that may not seem super applicable to us: oath-making. But in our post-truth culture, Jesus's call to holistic, pervasive truthfulness is both radical and powerful. It turns out that truth is inseparable from love and its absence is a danger to us all. A sermon by Cameron Heger. [Part 8 of our series “Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace”] Questions for reflection: 1) How would you describe our culture's relationship to the concept of truth? 2) What were the norms around swearing oaths in Jesus's day? What was the difference between swearing by God or by something else? 3) Why does Jesus ultimately forbid swearing oaths altogether? 4) What might holistic, pervasive truthfulness look like in someone's life? 5) What habits might help us cultivate both our truth-discerning and truth-telling “muscles”? 6) Why is it significant for this conversation that Jesus refers to Himself as “the truth”?

1 John 3:16-18 - God cares deeply for the poor and demands that His people do the same. In this final message of the series, we consider the Apostle John's call to meet the needs of our impoverished brothers and sisters, knowing that this is a test of true love, and knowing that it flows out of the knowledge that Jesus laid down His own life for you. May we become a church that does justice for the poor, because the poor, the same as anyone else, are image bearers of God. A sermon by Cameron Heger. [Part 5 of our series "Images and Neighbors, Every One"] Questions for reflection: 1) How do you relate to the idea from The Brothers Karamazov that people can be easy to love in abstract while a person can be difficult to love practically? 2) How is caring for the needy evidence of "God's love in you"? 3) How does the Bible describe the causes of poverty? How does this differ from other assessments in our culture? 4) In what ways does poverty lead to additional vulnerabilities? 5) Do you think of yourself as one who "has the world's goods"? What might generosity look like for you in these things? 6) Discuss how Jesus becoming poor was part of his plan to save us. How does this motivate our generosity, care, and acts of justice toward others?

James 1:26-27 - Those whose stability is impacted by the dissolution of their families are consistently included among the groups that God has special concern for. In fact, Psalm 68 describes God as "Father of the fatherless and protector of widows." So it makes perfect sense that God's new covenant family, the church, is meant to be a place where these same groups are cared for and advocated for. In this sermon, we consider what it might look like for us to be a church that does justice for the orphan and widow, which James tells us is a crucial aspect of "pure and undefiled" religion before God. A sermon by Cameron Heger. [Part 4 of our series "Images and Neighbors, Every One"] Questions for reflection: 1) Why do you think James highlights "visiting orphans and widows in their affliction" as one of his 3 key markers of "pure religion"? 2) Why did the fracturing of family make certain people especially vulnerable in the ancient world? How does it do the same today? 3) What groups today sit adjacent to "orphans and widows" in our culture? 4) How does this command relate to the New Testament conception of the church as a family? 5) How might you personally be involved in the care of orphans, widows, and related groups? 6) How does the spiritual adoption that Jesus offers us all relate to this command?

Colossians 3:8-14 - The Bible often speaks of four especially vulnerable groups of people that God's people are to make sure don't lose out on the justice they are owed. In this message, we consider the first group: the sojourner (or the immigrant). In considering the repeated calls to make sure that sojourners are shown compassion, fairness, and spiritual brotherhood, we are reminded of the ways in which both we ourselves and our savior Jesus have become strangers in strange lands. A sermon by Cameron Heger. [Part 3 of our series "Images and Neighbors, Every One"] Questions for reflection: 1) What are "sojourners" and why were they repeatedly listed among the most vulnerable groups worthy of extra concern? 2) How would you summarize the Old Testament's expectations for how the nation of Israel was to treat foreigners? 3) How does that same heart get expressed in the very different New Testament context? 4) Brainstorm together some ideas for doing justice for the sojourner across our 3 categories: serving, giving, and advocating. 5) What does Colossians 3:8-14 invite us to do with regard to our national or ethnic divisions? 6) In Matthew 25, Jesus identifies closely with the sojourner. How were His incarnation and even His crucifixion on our behalf related to this idea?

Micah 6:6-8 - "How should someone approach God?" is one of the most important questions a person can ask. The Christian gospel contends that God has graciously first approached His people in the person and work of Jesus Christ--God with us. But to walk in intimacy with God, we are called to be conduits of the heart of God to others around us through what the prophet Micah calls "doing justice." In this sermon, we consider some basic principles for doing justice with a sacrificial heart, both responsively and proactively. A sermon by Cameron Heger. [Part 2 of our series "Images and Neighbors, Every One"] Questions for reflection: 1) This passage from Micah first outlines some wrong answers to the question "With what shall I come before the Lord?" What does this make clear about how not to approach God? 2) How would you define "doing justice"? What are some of the most important aspects? 3) Doing justice can involve time, treasure, and talents or serving, financially giving, and advocacy. Why is "doing justice' not reducible to just one of these activities? 4) Discuss the idea of planning for both responsive/reactive justice work and proactive/strategic justice work. 5) Why is a loving heart an indispensable part of this? 6) What is the connection between the grace of Christ toward us and our doing justice toward others?

Luke 4:16-21 - We are beginning a 5-week examination of God's demand for His people to be about justice and compassion, just as He is. We begin with the words Jesus used to announce the character of His public ministry: words that contain the heart of God, the example of Jesus, and a call to all of His disciples. A sermon by Cameron Heger. [Part 1 of our series “Images and Neighbors, Every One: A Brief Theology of Justice and Compassion”] Questions for reflection: 1) How would you answer the question: "What did Jesus come to do?" 2) Why should we take this passage in Luke 4 as especially important for understanding Jesus's overall mission? 3) What all did Jesus say that He came to do in Luke 4:18-19? 4) What is the relationship between physical needs and spiritual needs in Jesus's words here? What is the relationship between them in general for Jesus? 5) How did Jesus actually put these words into practice over the course of His ministry? 6) How is this passage a reminder of what Jesus first did for us spiritually? How might that motivate us to become people of justice and compassion toward our neighbors?

1 Peter 3:15 - In this short verse, Peter challenges his readers to be "prepared to make a defense to anyone who asks you for a reason for the hope that is in you." It's a call to spend the time needed to sort out how our own stories intersect with the gospel of Jesus, or, put another way, to prepare our own spiritual testimonies. It turns out, our stories are an indispensable part of boldly going to our neighbors in word and witness. In this message, Cameron also shared a practical framework for writing a testimony ("before, how, after, now") and challenged our whole church community to spend the month of January brainstorming, refining, writing, and sharing each of our stories with someone else. You have a story and it's both meaningful and powerful--let's get ready to tell it! A sermon by Cameron Heger. [Part 4 of our series "Confidently Be, Boldly Go: On the Dance of Family Formation and Neighbor Witness"]

Ezekiel 37:24-28 - The prophet Ezekiel prophesied from exile in Babylon about both the reasons for the judgment God's people were experiencing as well as the very real hope of what God would do among Israel, the nations, and the whole creation. In this passage, we get another prophecy about the Messiah, this time connected to a new covenant God would make with His people and a related promise to be present with them forevermore. And although the name "Immanuel" is not in this passage, the idea of "God with us" very much is--a promise that Jesus would fulfill in stages through His incarnation, sending of the Holy Spirit, and eventual return. We conclude Advent 2025 reflecting on the God who is truly with us, even in this dark in-between. A sermon by Cameron Heger. [Part 4 of our series "Advent in the Prophets"]

Micah 5:1-6 - The prophet Micah prophesied about both God's impending judgment through rival nations AND the anointed king (messiah) who would come and shepherd God's people. In this passage we learn several things about what the Messiah would be like, including the surprisingly humble place of his birth. As we encounter the Messiah as Jesus Christ in the New Testament, we learn that that particular surprise wasn't the half of it. A sermon by Cameron Heger. [Part 3 of our series "Advent in the Prophets"]

Daniel 7:9-14 - The Old Testament prophet Daniel's vision of a mysterious figure like a "son of man" approaching "the ancient of days" was shrouded in mystery for centuries--until Jesus came and claimed that title for Himself. In considering some of the connections between Daniel, the gospels, and Revelation, we learn deep truths about the surprising nature of God as Father, Son, and Spirit AND about what it will be like when the Son of Man returns. A sermon by Brette Way. [Part 2 of our series "Advent in the Prophets"]

This past Sunday 3 of our elders shared the latest updates and answers to some frequently asked questions concerning our ongoing Fremont Building Restoration Project and fundraising efforts. For ongoing updates, be sure to visit our website and subscribe to our newsletter. Support this project by giving and sharing with those who might be interested in helping to restore a 111-year-old church building in the heart of Portland! Learn, share, and give at www.doorofhopene.org.

Isaiah 9:2-7 - For Advent we'll be considering four passages from the Old Testament prophets that anticipated the coming of God's Spirit-anointed Messiah-King, who we know as Jesus Christ. In Isaiah 9, we get a picture of God's light entering the dark, breaking the chains of His people's oppression, and sending a Son to rule in perfect wisdom, strength, and peace. We learn that God doesn't fear the dark, but enters it with us to dispel it. A sermon by Cameron Heger. [Part 1 of our series “Advent in the Prophets”] Questions for reflection: 1) What is the difference between Advent and “the Holiday Season?” 2) How does Advent carry both a realistic and optimistic message? 3) What is God's relationship to darkness? 4) How is God's promised ruler different from the various ones that come and go in our world? 5) How does the cross illustrate the totally unique nature of Jesus's rule and reign?

Matthew 5:31-32 - In His third case study, Jesus naturally turns from adultery and lust to marriage and divorce. Jesus's short statement highlights and answers one of the chief debates of His day: who or what is a marriage for? And how is it most wounded? In this passage we find Jesus's kingdom once again to be a place that champions the sanctity of marriage, in general, and the dignity of women, in particular. A sermon by Cameron Heger. [Part 7 of our series "Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace"] Questions for reflection: 1) What experience do you have with divorce in your own family or friendships? 2) Recap the debate in Jesus's day about the grounds for divorce according to the law of Moses? 3) What do you think marriage is popularly thought to be "for" in our culture? 4) What does Jesus's teaching here indicate about how He sees the purpose of marriage? 5) How do we not trivialize the deep importance of our marriage commitments when acknowledging the grounds for divorce that the New Testament gives? 6) If you're married, how have you worked to cultivate health in your own marriage? If you're single, how have you worked to cultivate health in your own singleness?

Matthew 5:27-30 - In His second case study, Jesus explores the connection between the call to faithfulness to the one-flesh marriage covenant and the little looks and thoughts that reduce our brothers and sisters to sexual objects. In Jesus's kingdom, His disciples will fight to dignify one another as the divine image bearers that we are--and they'll live in light of the radical stakes that Jesus introduces here. All of this without shame, but in the loving light of the forgiving, merciful grace of our savior. A sermon by Cameron Heger. [Part 6 of our series "Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace"] Questions for reflection: 1) What parallels did you notice in the stories Cameron shared about women's response to Jesus in the 2nd century and British journalist Louise Perry's response to Jesus over the last few years? 2) Why are Christians sometimes accused of being anti-sex? How would you answer that charge? 3) Talk about "covenant commitment" as the center of the biblical sexual ethic. 4) Jesus affirms the Old Testament's prohibition of adultery, but then He reveals its deeper heart. Why is Jesus concerned with what people do even with their eyes and minds? 5) How is this teaching good news for women, in particular? 6) What are some radical measures you could take to step into this fight in light of verses 29-30?

Matthew 5:21-26 - Through 6 case studies, Jesus explains what it means for Him to fulfill the law and to invite His disciples into a righteousness "greater than the pharisees." In the first case study, Jesus explores the deeper heart behind the Old Testament command not to murder. In a shocking twist, Jesus reveals the equal culpability of belittling words and the contemptuous heart. He also explores the connection between love for God and love for neighbor in surprising fashion. Through it all, Jesus affirms the incredible dignity with which disciples must learn to view their neighbors if they're going to live in step with His kingdom. A sermon by Cameron Heger. [Part 5 of our series "Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace"] Questions for reflection: 1) Explain the connection between this passage and the previous one (Matthew 5:17-20). 2) Why would Jesus say that anger in the heart or contemptuous words will receive the same judgment as murder? What's he getting at? 3) In what ways can anger be a proper response? In what ways can it be a dangerous response? How does our culture often get this wrong? 4) What principle do you think is behind Jesus's story about not offering temple sacrifice while there is unresolved conflict with a brother or sister? 5) How does this passage push us toward a deeper recognition of our need for forgiveness through Christ?

Matthew 5:17-20 - Jesus transitions into the main body of His sermon by establishing His relationship to "the law and the prophets," which is shorthand for the entire Old Testament. Contrary to the thinking of many who want to simply pit Jesus against Israel's Scriptures, Jesus emphatically announces that HE has come not to abolish them, but to fulfill them--to bring them to their completion. In doing so He hints at the fact He is the one bringing about God's New Covenant, where the law will be written on the new heart and lived from the inside out with a new righteousness. A sermon by Cameron Heger. [Part 4 of our series "Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace"] Questions for reflection: 1) What are some ways you've heard Jesus's relationship to the Old Testament described previously? 2) What do you make of Jesus's emphatic point about his "not abolishing" the law and the prophets? 3) What does this teaching have to do with Jesus's later encounters with the Pharisees (like in Matthew 12:1-8 or Matthew 23:23-24)? How does it help us make sense of later passages where certain requirements of the law are loosened like in Acts 10 or Acts 15? 4) Where does someone find a righteousness that "exceeds that of the scribes and Pharisees"? 5) How would you summarize Jesus's relationship to the Mosaic law? 6) How would you answer someone who asked why Christians don't observe the laws about wearing clothes of mixed fabrics?

Matthew 5:13-16 - Jesus's introduction to the Sermon on the Mount continues with His proclamation of His receptive audience's role in the world as both salt and light. In this short saying, Jesus is calling His disciples to be who they were made to be: those who together make things better (and for a long time) in a broken world and those who boldly shine Christ's light in a dark world. Underneath it all is the great call to "love God with all of your heart, soul, mind, and strength... and to love your neighbor as yourself." A sermon by Tsion Reid. [Part 3 of our series "Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace"] Questions for reflection: 1) What would you say you are known for? 2) What does it mean to be "the salt of the earth?" 3) How does someone let their light shine boldly as on "a stand?" 4) What is the relationship here between faith and works? Or between Christ's work in your life and your work out in the world? 5) How does this passage point us to the grace of Christ? How does it point us to the Holy Spirit's empowerment?

Matthew 5:3-12 - The opening of the sermon on the mount sets out to answer a question of great importance: Who is really blessed in God's kingdom? Who is really happy in His kingdom? Who is really well-off in His kingdom? Who has the good life? This opening, often called “the beatitudes,” gives an answer that shocks us the same way it shocked Jesus's first audience the same way it shocks people from any human culture that hears it–because its answer never comes naturally or peacefully into any culture in this world. And that's for good reason, because it is an otherworldly answer. And yet, it is an answer that is full of hope to all who recognize their need. A sermon by Cameron Heger. [Part 2 of our series "Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace"] Questions for reflection: 1) According to your natural mind, who would you say has possession of "the good life?" 2) Who was the specific group of people Jesus was speaking to? What do we know about them? Why is their identity important for what Jesus says to them? 3) How does the list of types of people that Jesus mentions strike you? Why are they difficult ways of being in this world? 4) Where does the "blessing" lie in these statements? 5) How is Jesus the embodiment of the beatitudes? 6) How is the importance of the recognition of our own need highlighted here in Jesus's words?

Matthew 4:23-5:2 - This teaching begins our deep dive into Jesus's Sermon on the Mount, which is one of the most famous and important collections of teachings of all time and an especially load-bearing part of the New Testament. Matthew's gospel frames the sermon in ways that highlight it as an important part of Jesus's gospel of the kingdom, as a new law for the New Covenant community, and as an extension of Jesus's whole-person approach to ministry in word and deed. In short, it is Jesus's vision of the good life in His kingdom of grace. It also begs the question, "What if Jesus was serious?" A sermon by Cameron Heger. [Part 1 of our series "Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace"] Questions for reflection: 1) What have you previously heard about the purpose of the sermon on the mount? 2) What do you make of the radical claims the sermon makes on Jesus's disciples? 3) What part of Jesus's sermon do you find most beautiful? Most challenging? 4) What does the sermon on the mount have to do with the Kingdom of God? What does it have to do with the grace of God? 5) What are some of the implications for us "if Jesus was serious?"

1 Peter 2:9-12 - In part 3 of our vision series we consider how we are to “boldly go.” Rooted in our identity together as “holy exiles” chiefly allegiant to King Jesus, we are to embrace a posture of love toward our city and neighbors, in word and in deed. A sermon by Cameron Heger. [Part 3 of our series “Confidently Be, Boldly Go: On the Dance of Family Formation and Neighbor Witness”] Questions for reflection: 1) Do you personally tend toward separating into a holy huddle OR assimilating into a fan club in relation to our cultural environment? 2) How have you felt the reality of living as a “holy exile” or “ambassador” in your day-to-day life? 3) How does the idea of evangelizing sit with you? Why? 4) How would you describe your own degree of being wowed with the beauty and goodness of Jesus? 5) What is one population in Portland you struggle to love? Why? 6) What is one population in Portland that your heart really beats for? Why? 7) Why do you think faith and love expressed in word AND deed are so important across the Bible?

1 Peter 2:1-8 - In part 2 of our vision series we consider just what it is we're to "confidently be." Rooted in our cross-centered theology, fighting to be knit together as family, and doggedly committed to a focused simplicity--we are fighting to be formed as a community set apart for Jesus. A sermon by Cameron Heger. [Part 2 of our series “Confidently Be, Boldly Go: On the Dance of Family Formation and Neighbor Witness”]

1 Peter 2:1-12 - We begin our 2025-2026 vision series with an examination of two great temptations that have always been with the people of God: to either separate into a holy huddle or to assimilate into a cultural fan club. The key to avoiding the failings of each is to remain radically committed to the Jesus who deeply cares both about the formation of His people into a spiritual family AND the witness toward their neighbors in word and deed. This year may God allow us to both confidently be AND boldly go. A sermon by Cameron Heger. [Part 1 of our vision series “Confidently Be, Boldly Go: On the Dance of Family Formation and Neighbor Witness”]

Job 42 - At the end of Job it is clear that the book is neither a how-to manual nor a collection of explanations for our sufferings. Even still, the final chapter recounts many of the book's enduring principles that help us stand when suffering comes our way. It also leaves us with its most important principle of all: the call to trust the good and gracious character of the God who promises to one day put all things right. A sermon by Cameron Heger. [Part 6 of our series "God, Goodness & Suffering: The Wisdom of the Book of Job"]

Job 38-41 - All of the questions and wrestlings of Job come to a head in these chapters as God finally responds from the whirlwind. But instead of supplying answers, God introduces even more questions--questions directed to Job meant to illustrate just how incomplete Job's knowledge of the universe and capacity for justice are. But within God's humbling questions is a greater invitation: to trust the goodness of God, even when we're in pain and even when we don't understand. A sermon by Ron Friesen. [Part 5 of our series “God, Goodness & Suffering: The Wisdom of the Book of Job”]

Job 30-31 - Throughout the main body of the book of Job, Job himself is responding to his friends and calling out to God with a kind of raw, shockingly honest rhetoric that recalls the Psalms of lament. In his final speech culminating in chapter 31, Job helps us see that learning to similarly bring our laments to God is a crucial part of a healthy path through suffering that ignores neither God nor our deepest emotions. A sermon by Cameron Heger. [Part 4 of our series “God, Goodness & Suffering: The Wisdom of the Book of Job”]

Job 28:1-28 - A sermon by Lindsey Ponder. [Part 3 of our series “God, Goodness & Suffering: The Wisdom of the Book of Job”]

This past Sunday we announced our intent to purchase the beloved Fremont church building we meet in and to make a significant investment in it. Our desire is to raise the money necessary to address long-deferred maintenance so that it would remain a thriving, beautiful, Jesus-proclaiming space in our city for years to come. Listen here to the update that was given and learn how you can play your part in this exciting opportunity!

Job 3-27, 32-37 - The narrative opening of Job concludes with 3 of Job's friends arriving to comfort him. At first, they employ a quiet and compassionate ministry of presence. However, in chapter 3, Job's speech kicks off a series of cyclical dialogues that reveal just how short-sighted, falsely rationalizing, and insensitive the friends' verbal attempts at comfort are. In chapters 16-17, Job gives them his assessment: they are "miserable comforters" who simply can't provide either the full answers or the existential comfort that Job needs in his agony. But in his longing, Job gestures at the possibility of One to come who will embody perfect truth and perfect compassionate presence--the true Comforter, Friend, Lord and Savior. A sermon by Cameron Heger. [Part 2 of our series "God, Goodness & Suffering: The Wisdom of the Book of Job"]

Job 1:1-2:10 - The book of Job is an epic lyrical poem sandwiched between two narrative prose sections that add up to one of the great works of world literature (in addition to being the Spirit-inspired word of God). It examines the question of whether or not God is good and just given all the suffering we find in the world. In the opening section of the book it introduces us to the characters and theological dilemmas that the rest of the book will wrestle with. It also stands in relation to two other load-bearing stories from across the Bible about God, goodness and suffering, both of which will be crucial for understanding the answers the book of Job offers. A sermon by Cameron Heger. [Part 1 of our series "God, Goodness & Suffering: The Wisdom of the Book of Job"]

1 Corinthians 15:50-58 - The Creed ends the way the Bible ends--with an answer to its first problem: How will sin, evil, sickness, death and separation from God be overcome? The answer comes in the form of the resurrection–first Jesus's, and then the resurrection of all of His people into a new, glorious, abundant, eternal life. The Bible and the Creed both end with a vision of real life taken up again (and better than ever before) with Him. Praise be to God! And come, Lord Jesus! Amen. A sermon by Cameron Heger. [Part 18 of our series "The Nicene Creed: The Ancient Theology of the Triune God"]

Acts 2:37-39 - Jesus left baptism to His church as one of its most important sacraments and practices. It serves as a sign and seal of the incredible blessings He brings to His people when they believe and confess Him as Lord. It becomes a deeply powerful act of public witness to our churches and neighbors as well as an anchor point to look back on in moments of discouragement. In this message we consider Peter's command on Pentecost to "repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins..." A sermon by Cameron Heger. [Part 17 of our series "The Nicene Creed: The Ancient Theology of the Triune God"]

Ephesians 2:19-22; 4:4-6 - The Nicene Creed uses some of its valuable real estate to highlight the crucial importance of the church for the Christian faith. In our day of digital and personal substitutes, the Creed seeks to remind us that there is no such thing as a churchless Christianity. Jesus created the church to be His body, His bride, and an embassy of His kingdom. When we confess with the Creed that we believe "in one holy, catholic, and apostolic church," we are reminded to fight for the kind of unity and Christ-likeness that Jesus prayed for, even as we know we won't see it in full until He returns. A sermon by Cameron Heger. [Part 16 of our series "The Nicene Creed: The Ancient Theology of the Triune God"]

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?