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A free resource for content and presentation Technology
Complete Adult Formation Kit
The Following are Samples of the offerings
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About Us
Since the 1990s, I have led an Adult Education, or Formation, class most Sundays at Christ Episcopal Church in Little Rock, Arkansas. Years ago, I began using PowerPoint presentations for lectionary and Bible study materials because it was hard to know how many paper copies we would need. PowerPoint also made it easy to include art, sta
Since the 1990s, I have led an Adult Education, or Formation, class most Sundays at Christ Episcopal Church in Little Rock, Arkansas. Years ago, I began using PowerPoint presentations for lectionary and Bible study materials because it was hard to know how many paper copies we would need. PowerPoint also made it easy to include art, stained glass images, maps, and other visual aids—the kind of resources once found on Sunday school flip charts.
Some churches already have everything required for this kind of setup. For those that do not, the “How to” section offers practical instructions to help any congregation create an engaging adult formation space on a budget.
$200.00 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.
Take the Plunge
Take the Plunge
Explore the samples and instruction videos to see what is possible—and to be reminded that you can answer your call to formation. Technology can feel intimidating at first, but it can also open the door to richer study, deeper conversation, and a wider range of resources. My hope is to help adults in the Episcopal Church become more fam
Explore the samples and instruction videos to see what is possible—and to be reminded that you can answer your call to formation. Technology can feel intimidating at first, but it can also open the door to richer study, deeper conversation, and a wider range of resources. My hope is to help adults in the Episcopal Church become more familiar with the Bible: what it actually says, rather than only what others insist it must say.
With a little study, you may discover that the Gospel is truly good news—not merely somewhat good news. The Lord loves you, will never abandon you, and is there when you look.
Invitation to Sunday Lectionary Class
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 download 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#
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Proper 11 RCL A
Sample of a Genesis Bible Study
Nicene Creed
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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.
Proper 11 RCL A
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The Collect Almighty God, the fountain of all wisdom, you know our necessities before we ask and our ignorance in asking: Have compassion on our weakness, and mercifully give us those things which for our unworthiness we dare not, and for our blindness we cannot ask; through the worthiness of your Son Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. The Collect — Proper 11 The collect recognizes that, in and among the vast theological points, God recognizes that we have needs and that God cares for those needs. The second point is that it is God, and not us, who knows what we should be asking. What we need may be different from what we want. The readings for Proper 11 through the three-year cycle deal with the Lord's recognition of basic human desires in a variety of ways. In RCL A and C, the Old Testament reading concerns God's promise to Abraham, confirmed to Jacob, of land and offspring — common and understandable human desires. But perhaps most appropriate is the alternative for RCL B, the 23rd Psalm, a message of hope in times of trouble. Verse 5: “You spread a table before me in the presence of those who trouble me; you have anointed my head with oil, and my cup is running over.” In this way we see examples of caring for those lifelong desires for prosperity and lively offspring, but also for the times of great trouble and our needs in time of acute distress. Genesis 28:10–19a Jacob left Beer-sheba and went toward Haran. He came to a certain place and stayed there for the night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place. And he dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it. And the LORD stood beside him and said, "I am the LORD, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; and your offspring shall be like the dust of the earth, Genesis 28:10–19a and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you." Then Jacob woke from his sleep and said, "Surely the LORD is in this place-- and I did not know it!" Genesis 28:10–19a And he was afraid, and said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven." So Jacob rose early in the morning, and he took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. He called that place Bethel. The Story Line We have skipped ahead; there is a second trick to fool Isaac into giving a blessing to Jacob. Esau is furious at being cheated of his blessing and plans revenge. Rebekah advises her son to go to her brother, then gets Isaac's agreement by saying that Jacob should not marry a Canaanite wife. Esau, wishing to please his father, takes another wife from Ishmael's children. Jacob heads on his way . . . Jacob's departure for Aram and his dream at Bethel According to ancient belief, oracles could be received by sleeping in a holy place. The angels in a company suggest a view of a retinue surrounding the heavenly King. In this dream God renews the promise to Jacob, perhaps a way to confirm that the covenant continues through Jacob even though it was obtained by trickery. The “gate of heaven” suggests the ancient view that a sanctuary was a place where God came down to meet the people. The pillar was a sacred stone, often found at ancient sanctuaries, and anointing the stone made it holy, that is, set it apart for the Deity. The story explains the origin of the northern sanctuary at Bethel, which flourished for a time. Jacob’s Dream / Jacob’s Ladder (Proper 11-A) Jusepe de Ribera, Jacob's Dream, 1639. Oil on canvas, 179 × 233 cm. Museo del Prado, Madrid. William Blake, Jacob’s Ladder, c. 1800 Psalm 139:1–11, 22–23 — Domine, probasti 1 LORD, you have searched me out and known me; *
you know my sitting down and my rising up;
you discern my thoughts from afar. 2 You trace my journeys and my resting-places *
and are acquainted with all my ways. 3 Indeed, there is not a word on my lips, *
but you, O LORD, know it altogether. 4 You press upon me behind and before *
and lay your hand upon me. Psalm 139:1–11, 22–23 — Domine, probasti 5 Such knowledge is too wonderful for me; *
it is so high that I cannot attain to it. 6 Where can I go then from your Spirit? *
where can I flee from your presence? 7 If I climb up to heaven, you are there; *
if I make the grave my bed, you are there also. 8 If I take the wings of the morning *
and dwell in the uttermost parts of the sea, 9 Even there your hand will lead me *
and your right hand hold me fast. Psalm 139:1–11, 22–23 — Domine, probasti 10 If I say, "Surely the darkness will cover me, *
and the light around me turn to night," 11 Darkness is not dark to you;
the night is as bright as the day; *
darkness and light to you are both alike. 22 Search me out, O God, and know my heart; *
try me and know my restless thoughts. 23 Look well whether there be any wickedness in me *
and lead me in the way that is everlasting. This is a prayer for deliverance from personal enemies. An appeal to the LORD, on the basis of his omniscience and universal power, to save the psalmist. There can be no secret crimes, for God is with everyone, everywhere. Note the concept that God is in Sheol as well as in heaven. Wisdom of Solomon 12:13, 16–19 There is no god besides you, whose care is for all people, to whom you should prove that you have not judged unjustly; for your strength is the source of righteousness, and your sovereignty over all causes you to spare all. For you show your strength when people doubt the completeness of your power, and you rebuke any insolence among those who know it. Although you are sovereign in strength, you judge with mildness, and with great forbearance you govern us; for you have power to act whenever you choose. Through such works you have taught your people that the righteous must be kind, and you have filled your children with good hope, because you give repentance for sins. Introduction to the Wisdom of Solomon The book is attributed to Solomon, though his name never appears. It was composed in Greek by an unknown Hellenistic Jew, probably at Alexandria. The date is uncertain, most likely the first century B.C. Introduction to the Wisdom of Solomon The author has borrowed phraseology from the Septuagint, the Greek translation that would have been the Bible of his Jewish compatriots, and it is written in the poetic parallelism characteristic of the Hebrew Bible. Wisdom of Solomon 11–19 has an elaborate system of contrasts between God's treatment of the Israelites and of the Egyptians at the time of the plagues. The theme is that the very things that punished their enemies benefited Israel — for instance, water from the rock, instead of the plague of the Nile. The Text This is a historical meditation comparing Israel to Egypt. The particular text selected for today concerns the fortunate fact that, while all-powerful, God nevertheless delights in benevolence. Since God is sovereign, he answers to no one. The 'wisdom' for us is that we should emulate God and treat the weak around us with benevolence. The thinking is almost 'Pauline,' in that good works should be a reaction to God's grace and not a reason for it. Isaiah 44:6–8 Thus says the LORD, the King of Israel, and his Redeemer, the LORD of hosts: I am the first and I am the last; besides me there is no god. Who is like me? Let them proclaim it, let them declare and set it forth before me. Who has announced from of old the things to come? Let them tell us what is yet to be. Do not fear, or be afraid; have I not told you from of old and declared it? You are my witnesses! Is there any god besides me ? There is no other rock; I know not one. Introduction to Isaiah The historic Isaiah was active from 742 BC to 701 BC. The first 39 chapters are thought to have been written in this period. Chapters 40 through 66 are called by scholars Second Isaiah and are thought to have been written shortly after the fall of Babylon in 539 BC. Second Isaiah generally deals with the significance of historical events in God's plan. The Text The chapters from 40 to 55 are part of the 'Book of the Consolation of Israel.' The particular text here concerns God's uniqueness. Christians adopted this imagery in Revelation. Revelation 2:8, 22:13 Revelation 2:8 The Message to Smyrna 8 “And to the angel of the church in Smyrna write: These are the words of the first and the last, who was dead and came to life: 9 “I know your affliction and your poverty, even though you are rich. I know the slander on the part of those who say that they are Jews and are not, but are a synagogue of Satan. 10 Do not fear what you are about to suffer. Revelation 22:13 13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” Psalm 86:11–17 (BCP, Page 710) — Inclina, Domine 11 Teach me your way, O LORD,
and I will walk in your truth; *
knit my heart to you that I may fear your Name. 12 I will thank you, O LORD my God, with all my heart, *
and glorify your Name for evermore. 13 For great is your love toward me; *
you have delivered me from the nethermost Pit. 14 The arrogant rise up against me, O God,
and a band of violent men seeks my life; *
they have not set you before their eyes. Psalm 86:11–17 (BCP, Page 710) — Inclina, Domine 15 But you, O LORD, are gracious and full of compassion, *
slow to anger, and full of kindness and truth. 16 Turn to me and have mercy upon me; *
give your strength to your servant;
and save the child of your handmaid. 17 Show me a sign of your favor,
so that those who hate me may see it and be ashamed; *
because you, O LORD, have helped me and comforted me. Psalm 86:11–17 (BCP, Page 710) — Inclina, Domine The omitted section is entitled a cry for help. The selected text is entitled a Prayer for Guidance and for preservation against enemies. The superscription is “Supplication for Help against Enemies.” The psalm is attributed to David: “A Prayer of David.” Romans 8:12–25 Brothers and sisters, we are debtors, not to the flesh, to live according to the flesh-- for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. Romans 8:12–25When we cry, "Abba! Father!" it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ-- if, in fact, we suffer with him so that we may also be glorified with him. I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the Romans 8:12–25 children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience. Present Troubles Paul now deals with the troubles of this life. He tries to place the present in perspective and, to do so, looks from this present to the future “in glory.” Our relationship to God is as an adopted child. The “First Fruits of the Spirit” are our present knowledge that we will receive salvation through Jesus. Why in the future and not now! Paul's argument does not so much explain why. Paul uses hope in a word play. Hope relates to an expectation of the future. Once something occurs you no longer hope for it but have it. Paul seeks to change our perspective from the here and now and to see that something greater is coming. Matthew 13:24–30, 36–43 Jesus put before the crowd another parable: "The kingdom of heaven may be compared to someone who sowed good seed in his field; but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. So when the plants came up and bore grain, then the weeds appeared as well. And the slaves of the householder came and said to him, `Master, did you not sow good seed in your field? Matthew 13:24–30, 36–43 Where, then, did these weeds come from?' He answered, `An enemy has done this.' The slaves said to him, `Then do you want us to go and gather them?' But he replied, `No; for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.‘” Matthew 13:24–30, 36–43 Then he left the crowds and went into the house. And his disciples approached him, saying, "Explain to us the parable of the weeds of the field." He answered, "The one who sows the good seed is the Son of Man; the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. Matthew 13:24–30, 36–43 Just as the weeds are collected and burned up with fire, so will it be at the end of the age. The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!" The Weeds in the Wheat Today's parable is similar to last week's in its use of seeds, and the two follow one another closely. This parable, unlike last week's, appears only in Matthew. Teaching in parables Generally, each parable relates to a single point, and apart from this the details may, or may not, have a particular meaning. Jesus used this method of teaching because: (a) it gave vivid, memorable expression to his teachings; (b) it led those who heard to reflect on his words and bear responsibility for their decision to accept or oppose his claim; (c) it probably reduced specific grounds for contention by hostile listeners. Weeds in the wheat A persistent question we all have is why does God tolerate evil. This does not really explain that, it simply says that at the end, God will remove the evil. The point is that evil is removed, not the means. The question for each of us is whether we are the weeds or the wheat? Sowers — Gospel for both 10-A and 11-A Jean-François Millet, The Sower, 1850. Oil on canvas, 40 × 32½ in. Museum of Fine Arts, Boston. Vincent van Gogh, Drawing of a Sower (after Millet), 1881 Vincent van Gogh, A Sower, drawing, 1882 Vincent van Gogh, Sower with Setting Sun, 1888. Oil on canvas, 64 × 80.5 cm. Kröller-Müller Museum, Otterlo. Vincent van Gogh, The Sower, 1888. Oil on canvas. Van Gogh Museum, Amsterdam. Sources & Acknowledgments Scripture: New Revised Standard Version (NRSV), © 1989 National Council of the Churches of Christ in the USA. Psalter & Collect: The Book of Common Prayer (1979). Commentary & Introductions: The New Oxford Annotated Bible (Oxford University Press, 1996). Artwork: Jusepe de Ribera, Jacob's Dream, 1639 — Museo del Prado, Madrid. William Blake, Jacob's Ladder, c. 1800. Jean-François Millet, The Sower, 1850 — Museum of Fine Arts, Boston. Vincent van Gogh — Drawing of a Sower (after Millet), 1881; A Sower, 1882; Sower with Setting Sun, 1888 (Kröller-Müller Museum, Otterlo); The Sower, 1888 (Van Gogh Museum, Amsterdam).
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