A free resource for content and presentation Technology
Complete Adult Formation Kit
A free resource for content and presentation Technology
Complete Adult Formation Kit
Complete Adult Formation Kit
Complete Adult Formation Kit
I have been doing an Adult Education or Formation class each Sunday since the 1990s at Christ Episcopal Church Little Rock, Arkansas. Years ago I started to use PowerPoints lectionary / Bibles since you never knew how many copies of paper materials you'd need. Plus you can add art, stained glass, maps like those flip charts from Sunday Sc
I have been doing an Adult Education or Formation class each Sunday since the 1990s at Christ Episcopal Church Little Rock, Arkansas. Years ago I started to use PowerPoints lectionary / Bibles since you never knew how many copies of paper materials you'd need. Plus you can add art, stained glass, maps like those flip charts from Sunday School.
Some Churches already have all the things needed. The "How to" section has instructions that should allow any congregation to have an entertaining adult formation space on a budget.
The class materials here are free - I enjoyed making them and presenting them. I want you to enjoy them as well. You can do every course here for one initial investment of less than $200.00. If you are lucky enough to have a class space already equipped for PowerPoint, then you would have no cost.
Check out the samples and instruction videos to see what the possibilities are and know you can answer your call to formation. Technology can be intimidating, but also can let you explore so much more. The axe to be ground here is that adults in the Episcopal Church should know more about the Bible and what it does say and not what others
Check out the samples and instruction videos to see what the possibilities are and know you can answer your call to formation. Technology can be intimidating, but also can let you explore so much more. The axe to be ground here is that adults in the Episcopal Church should know more about the Bible and what it does say and not what others insist that it must say.
You can find that the Gospel is really very good news, not just kind of good. The Lord loves you and will never abandon you. The Lord is there if you look.
The link below is to a regular Sunday session of the Lectionary Class held each Sunday at 9:00 AM U S Central Standard Time. The class uses a Microsoft Teams format. No down load is needed beyond clicking the Link and following the on screen directions.
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+1 501-295-7463 United States, Little Rock (Toll)
Conference ID: 969 280 966#
Local numbers | Reset PIN | Learn more about Teams | Meeting options
If you have questions about the opportunities available to you in our programs, feel free to send us a message. We will get back to you as soon as possible. Our hope is to help Episcopal Churches with Bible oriented Adult Education.
Easter from Eostre a Saxon goddess Her celebration is the Spring Equinox. Easter for Christians is a commemoration of the resurrection of Jesus. Passover known in Latin as ‘pascha’ and in the adjective form “Paschal.” Easter When? The initial controversy was whether Easter should occur on a fixed date of the lunar month or always on Sunday. In ancient times some observed Easter on 14 Nisan the Passover date of the Jewish lunar calendar regardless of the day of the week. Gentile Christians started to use the Sunday following, with the preceding Friday observed as the day of the crucifixion. In 197 AD this controversy came to a head when Victor of Rome excommunicated those using 14 Nisan. This was finally settled by Constantine through Nicaea. This doctrine was called Quartodecimanism [Latin for 14]. Next was the difference between the calculation in Alexandra [using a 19 year cycle] and the Roman Church [using an 84 year cycle]. Eventually [455 AD] the Alexandrian method was adopted. This was inconvenient for England because prior to this date England was abandoned by the Roman army and what was left of Christianity retreated to Ireland where the Celtic Church survived cut off from Rome and using the old date. Northumbria in the North celebrated using the Celtic method. Southern King Oswy was celebrating Easter Day while his northern Queen was still in Lent. The Synod of Whitby in 664 settled on the Roman date. Collect One O God, who for our redemption gave your only-begotten Son to the death of the cross, and by his glorious resurrection delivered us from the power of our enemy: Grant us so to die daily to sin, that we may evermore live with him in the joy of his resurrection; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. Collect One The Collect for the day is a celebration of Christ’s resurrection. The Image is one of sinners thus saved. RCL A B and C all include from John 20:1-18 concerning Mary at the grave “When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.” The readings from all three lectionary years revolve around the resurrection. Collect Two O God, who made this most holy night to shine with the glory of the Lord's resurrection: Stir up in your Church that Spirit of adoption which is given to us in Baptism, that we, being renewed both in body and mind, may worship you in sincerity and truth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen. Collect Two This is one of three Collects for Easter, it alone uses an image of darkness to light in its resurrection / salvation image. None of the selections in any of the three years use the light / dark image or the adoption motif. Both are found in other parts of the scriptures. The adoption image is used in Paul’s letters as an explanation of the nature of salvation through Jesus, Ephesians 1:5 He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will,..” Collect Three Almighty God, who through your only-begotten Son Jesus Christ overcame death and opened to us the gate of everlasting life: Grant that we, who celebrate with joy the day of the Lord's resurrection, may be raised from the death of sin by your life-giving Spirit; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. Collect Three The image in this collect is the open gate to life everlasting and the joy to be found through that gate. The readings for RCL B reflect this in the selection from Isaiah 25:6-9 “he will swallow up death forever. Then the Lord GOD will wipe away the tears from all faces” All three years A B and C use Psalm 118:1-2, 14-24 – “17 I shall not die, but live, * and declare the works of the LORD. “ Isaiah 25:6-9 On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear. And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; he will swallow up death forever. Then the Lord GOD will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the LORD has spoken. It will be said on that day, Lo, this is our God; we have waited for him, so that he might save us. This is the LORD for whom we have waited; let us be glad and rejoice in his salvation. The Isaiah Apocalypse – Chapter 24-27 These chapters are frequently called the "Isaiah Apocalypse" because of their use of eschatological themes found in later apocalyptic writings Universal judgment, Eschatological banquet, Heavenly signs, This section is a transitional form between traditional prophetic and apocalyptic materials, dating between 540 and 425 B.C. Our reading is a part of the third eschatological section. “This Mountain” means Zion. The shroud could be a metaphor for mourning, ignorance or death. Zion The earliest reference to Zion is as a part of David's conquest of Jerusalem. The reference was to a specific fort on a hill crest in southeast Jerusalem. Known as “the stronghold of Zion." Zion - Then Later poetry “recalled” that it was David who had found the ark and brought it to Zion as a location, the place Yahweh desired for "his habitation." As time went on the reference was not to a particular place but to Yahweh's dwelling place. Yahweh's "holy hill." Finally Zion became a symbol of the dwelling place of Yahweh as king. Zion was then portrayed as a lofty peak extending into heaven, the point at which heaven and earth meet. Zion - Now After Jerusalem and the Temple were destroyed in 587/586 BCE, hope for the future were expressed in terms of the restoration of Zion. The return to their homeland. The modern Zionist movement took the ancient designation as its own name. Zion – in Poetry In some texts from the exilic and postexilic periods, Zion is an expression for Jerusalem. In others such as Isaiah Zion is portrayed as a mother . Zion may also be identified with the community itself. Zion can also mean a heavenly Jerusalem that would ultimately replace the earthly one. In Hebrews [12.22] Zion refers to the "new covenant" of Jesus. Zion is then the “City of God.“ Today’s Lectionary Context In the context of this day the shroud destroyed by God would be death! And a place and time where for a moment Heaven and Earth met in physical way in the person of Jesus. Psalm 118:1-2, 14-24
Confitemini Domino 1 Give thanks to the LORD, for he is good; * his mercy endures for ever. 2 Let Israel now proclaim, *
"His mercy endures for ever." 14 The LORD is my strength and my song, * and he has become my salvation. 15 There is a sound of exultation and victory * in the tents of the righteous: Psalm 118:1-2, 14-24
Confitemini Domino 16 "The right hand of the LORD has triumphed! *
the right hand of the LORD is exalted!
the right hand of the LORD has triumphed!" 17 I shall not die, but live, *
and declare the works of the LORD. 18 The LORD has punished me sorely, *
but he did not hand me over to death. 19 Open for me the gates of righteousness; *
I will enter them;
I will offer thanks to the LORD. 20 "This is the gate of the LORD; *
he who is righteous may enter.” Psalm 118:1-2, 14-24
Confitemini Domino 21 I will give thanks to you, for you answered me *
and have become my salvation. 22 The same stone which the builders rejected *
has become the chief cornerstone. 23 This is the LORD'S doing, *
and it is marvelous in our eyes. 24 On this day the LORD has acted; *
we will rejoice and be glad in it. A “Hallelujah!” Psalm Psalms 113-118 are called the “Egyptian Hallel” and were used in connection with the great festivals. Psalm 118 is 29 verses long we have only a few. The editing obscures the liturgical use omitting the directions for the audience response and the priest in the Temple. The speaker is a king as a thanksgiving for a victory in battle. The service starts out side of the temple and the suppliant is later admitted with a choral blessing. Fra Angelico, St. Peter Preaching in the Presence of St. Mark, c. 1433
Tempera on panel, 39 x 56 cm, Museo San Marco, Florence
This small panel shows St. Peter preaching, probably referring to an earlier episode in Acts, but suitable for today’s reading. St. Mark is also emphasized because this was in the Monastery of St. Mark in Florence, Fra Angelico being a monk there.
Acts 10:34-43 Peter began to speak to the gentiles: "I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. You know the message he sent to the people of Israel, preaching peace by Jesus Christ--he is Lord of all. That message spread throughout Judea, beginning in Galilee after the baptism that John announced: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, Acts 10:34-43 for God was with him. We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; but God raised him on the third day and allowed him to appear, not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name." Introduction to the Acts of the Apostles Acts continues the story of the Gospel according to Luke from the resurrection to the time of Paul’s appearance in Rome. The first part through today’s reading has Peter as the main player. In the latter section to principal figure is Paul. The book is attributed to Luke by tradition and while scholars disagree it was written between 67 AD. And 80 AD. It is the story of the growth of the Church from Jerusalem to Rome over a short period of time. Luke’s interest in the details of history and the people, places and travel presents a rich view of the early Church. Context The story starts with the Church confined to Jews in Israel and relates the growth of the Church first out of Israel to Samaria. Paul the former persecutor of the Church has been converted, but is not yet active. Peter, is led by a dream to Cornelius, a roman centurion and gentile. Peter resists the call to a gentile, but obeys. Today’s reading is Peter’s address to the household of Cornelius and is a ‘quick sketch’ of the story of the Gospel. Significance Acts tells us, that as these words are spoken that Peter and other circumcised people with him witnessed as the Holy Spirit ‘fell upon all who heard the word.’ We don’t know what they saw that was so unmistakable. But Peter declares that baptism cannot be withheld. Peter then stayed with them for several days. First, Acts makes clear that God was the motivating force in reaching out to gentiles. And, Peter by staying with them indicates unmistakable approval. This will be significant for the decision to come in the Church on reaching out to those rowdy gentiles at Christ Church Little Rock. The Conversion of Cornelius Today’s reading is a part of the conversion of the first gentiles. Cornelius, was a centurion of the Italian Cohort, an angel spoke to him in a vision and he sent two trusted men to find Peter. Peter also had visions in which he was told not to call profane that which God had made clean. Just as the vision ended the servants of Cornelius found him. The reading for today is the address of Peter to Cornelius and the other gentiles. The Controversy One of the early issues that had to be settled in the Church was whether one could be a Christian and not also be Jewish. The appearance of the Holy Spirit among gentiles in this reading and other incidents will lead in Acts 15 to the decision that gentiles could be Christians and need not convert. In context for today in the Gospels salivation is announced by the resurrection to the disciples and here it is spread to the world! The Resurrection of Believers Finally, we concentrate today on the resurrection of Jesus. Jesus is to be the ‘first fruits’ and believers will share in the resurrection. The where, when and how are mysteries In some traditions believers already live in the kingdom of God. In others, this will not occur or will not be complete until the parousia or second coming. 1 Corinthians 15:1-11 I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, through which also you are being saved, if you hold firmly to the message that I proclaimed to you--unless you have come to believe in vain. For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures, 1 Corinthians 15:1-11 and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me has not been in vain. On the contrary, I worked harder than any of them--though it was not I, but the grace of God that is with me. Whether then it was I or they, so we proclaim and so you have come to believe. Introduction to 1 Corinthians There are two canonical letters from Paul to this church. There may have been as many as five such letters in all. Paul had started this church in 51 AD or earlier. This letter is most likely written in 54 AD. The purpose was to respond to problems that had developed. After dealing with these specific issues, Paul then addresses some of the larger issues of Christianity, and today’s reading is in this latter section. First Corinthians In this Epistle Paul in response to a series of questions, issues pronouncements that trouble the Church even today such as the role of women and sexual issues. First Importance more than any of his ‘rules’ is today’s reading. That being the story of the resurrection of Jesus. The fact that he states that the first appearance was to Peter rather than Mary is not his point, his point is the reality of the resurrection of Jesus. This version of the resurrection is earlier than that contained in the Gospels which were written later. Unknown Italian Master,
Crucifixion with Saints and Noli Me Tangere, c. 1350
Tempera and gold on wood, 56 x 38 cm
Pinacoteca, Vatican
SS. Peter and Paul are the two figures around the top scene. Kaspar David
Friedrich,
Easter Morning, 1833
Oil on canvas
43,7 x 34,4 cm
Museo Thyssen-Bornemisza, Madrid Duccio di Buoninsegna, The Three Marys at the Tomb, 1308-11
Tempera on wood, 51 x 53,5 cm
Museo dell'Opera del Duomo, Siena Hubert Van Eyck, The Three Marys at the Tomb, c. 1425
Oil on wood, 71,5 x 89 cm,
Museum Boijmans Van Beuningen, Rotterdam Claude Lorrain, Landscape with Noli Me Tangere Scene, 1681
Oil on canvas, 84,5 x 141 cm
Städelsches Kunstinstitut, Frankfurt Jacob Cornelisz van Oostsanen, Christ Appearing to Mary Magdalen as a Gardener, 1507
Oil on oak, 55 x 39 cm
Staatliche Museen, Kassel Lavinia Fontana, Noli Me Tangere, c. 1581
Oil on canvas, 47 3/8" X 36 5/8" Galleria degli Uffizi, Florence Piero della Francesca,
Resurrection, 1463-65 This Italian Renaissance artist was fascinated with geometry and structure. Note how many triangles are used in the composition. This is not a narrative picture, but an image that shows Christ as a triumphant warrior, with flag, conquering death represented by the tomb. Note the trees on the left have no foliage, whereas the ones on the right do, symbolizing new life. Mural in fresco and tempera, 225 x 200 cm
Pinacoteca Comunale, Sansepolcro John 20:1-18 Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him." Then Peter and the other disciple set out and went toward the tomb. The two were running together, but the other disciple outran Peter and reached the tomb first. John 20:1-18 He bent down to look in and saw the linen wrappings lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus' head, not lying with the linen wrappings but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the scripture, that he must rise from the dead. Then the disciples returned to their homes. John 20:1-18 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. They said to her, "Woman, why are you weeping?" She said to them, "They have taken away my Lord, and I do not know where they have laid him." When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. John 20:1-18 Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" Supposing him to be the gardener, she said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." Jesus said to her, "Mary!" She turned and said to him in Hebrew, "Rabbouni!" (which means Teacher). Jesus said to her, "Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, `I am ascending to my Father and your Father, to my God and your God.'" Mary Magdalene went and announced to the disciples, "I have seen the Lord"; and she told them that he had said these things to her. The Text First day refers to Sunday The empty tomb symbolizes an actual resurrection, not mere immortality. The person referred to as the ‘other disciple’ was younger and is thought to be John Jesus' body had escaped without the linen wrappings being unwound. The cloth, which had been wrapped about Jesus' head lay apart, still rolled up. “Believed” means that he had grasped the evidence that Jesus had not been resuscitated from a swoon, or stolen; he had been transformed without corruption into his resurrection body. Gospel Parallels There are four Gospels, from four different points of view. Each with slightly different details about the discovery of the resurrection. But: All agree that the women first approached the tomb to prepare the body. All but Luke agree that Mary Magdalena was the first to encounter and know Him. All agree that the tomb was provided by Joseph of Arimathea. Mark 16:1-8 When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint Jesus. And very early on the first day of the week, when the sun had risen, they went to the tomb. They had been saying to one another, "Who will roll away the stone for us from the entrance to the tomb?" When they looked up, they saw that the stone, which was very large, had already been rolled back. As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. But he said to them, Mark 16:1-8 "Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you." So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid. Mary Magdalene who she was and was not. . .! Mary Magdalene is one of the inner circle of the followers of Jesus in the Gospel narratives. Her name suggests that she came from Magdala a city on the Sea of Galilee. Mary Magdalene is mentioned sparingly but at crucial points in all four Gospels. During the events surrounding the crucifixion of Jesus, she is depicted as watching the proceedings and waiting near the tomb to attend to the body. There are romantic portrayals of Mary as a devoted follower whom Jesus had saved from her errant ways. However, there is no evidence from the Gospels that Mary Magdalene was a prostitute. There is no evidence that Mary Magdalene was the women who anointed Jesus' feet. There is evidence that Mary Magdalene was healed of seven evil spirits by Jesus. But this is in the context of a list of women who were followers of Jesus, who had also been healed, and who supplied the material support for his mission. Mary Magdalene and the women In John, Mark , Matthew and Luke She is one of the first witnesses to the resurrection scene. There is general agreement that she along with other women were taking spices to prepare the body. Matthew places the women first but omits a purpose or mention of spices. Does the role of women in the resurrection seem odd? The society was very paternalistic and the general role women was not great. A crucial message of the faith is the resurrection, why mention women as the primary witnesses? Women were not allowed to testify in court! Why do four Gospels each with different views about women, portray the same sequence? Eastern Orthodox Church Maintains that Mary Magdalene had been a virtuous woman all her life. There is a tradition that Mary Magdalene led so chaste a life that the devil thought she might be the one who was to bear Christ into the world, and for that reason he sent the seven demons to trouble her. According to Eastern traditions, she retired to Ephesus with Mary, the Mother of God where she died. Editing The Gospels maintained this order and sequence even through periods when the interests of the Church would have been much better served by simply taking the women out! Was this moment so important that the writers and later editors were afraid to change any part – even though it would be better to simply leave them out?
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