The Sunday Bible readings in the Revised Common Lectionary

These links are to Year A, Year B and Year C will take you to the PowerPoint lesson for the Bible readings for each Sunday in the three-year lectionary cycle. Lick on the link Year A B or C, then locate the lesson. The PowerPoint decks are numbered and titled with Advent, Christmas, Epiphany, Lent, Easter, Pentecost and the Proper also known as Ordinary time. These are linked to a OneDrive Cloud location and may be viewed online or downloaded.  

USE

These may be used to facilitate an adult education group discussion for an Episcopal Church. On the other hand, you may use these as a personal study about the readings for each Sunday. Each power point deck deals with the designated scripture readings for that Sunday, the collect from the BCP for that Sunday, and related artwork chosen for readings or the Collect.

Why these were Created

These were developed for a Sunday morning discussion group that meets for about one hour. The slides can be projected on a screen or shown on a television set placed so that the entire group can easily see the slides. The leader should have a general knowledge of theology and scriptures. The leader may be a member of the clergy or a layman who is qualified by for example completion of the four-year EFM (Education for Ministry) program or an equivalent. 

Sources

The scripture commentary is taken largely from the introductions, footnotes, and reference materials in the New Oxford Annotated Bible with Apocryphal / Deuterocanonical Books, from the New Revised Standard Version, Edited by Bruce M. Metzger and Roland E. Murphy, 1989 Edition, Oxford University Press. The collects are drawn from the Book of Common Prayer 1979 using the modern language. There are other sources used which are indicated in the materials. The Notes page feature of the PowerPoint decks will often have more information than the slide. The group leader will need minimal skills with PowerPoint as each deck is complete with maps and animations. 

Scope and Time Available

A presenter can download and edit the decks as needed for the circumstances. The decks are long as they cover the readings and alternative readings and the collect. If there is limited time, then a class might cover only some of the readings. A facilitator may wish to cover only the Collect and one of the reading selections such as the day’s Gospel. 

Discussion

The class works best as a group discussion using the PowerPoint for the basic information about the reading. Some members may want to participate by reading the scripture aloud to the others and exchanging comments. Others may not want to speak at all but may wish only to listen or read the PowerPoint slides. Very often one of the readings on a given Sunday may spark a spirited discussion that uses up class time. When this happens let the discussion go and if needed skip to the end. When this happens that’s a good day. Even when there is ample time for formation a lively discussion will make the time seem short.

Questions

If you have questions about the use of these PowerPoint decks or glitches you can contact me by email at jbcross@cei.net.

 Pentecost RCL C Whitsunday Acts 2:1-21 or Genesis 11:1-9 Psalm 104:25-35, 37 Romans 8:14-17 or Acts 2:1-21
John 14:8-17, (25-27)The Collect One Almighty God, on this day you opened the way of eternal life to every race and nation by the promised gift of your Holy Spirit: Shed abroad this gift throughout the world by the preaching of the Gospel, that it may reach to the ends of the earth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen. Two O God, who on this day taught the hearts of your faithful people by sending to them the light of your Holy Spirit: Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort; through Jesus Christ your Son our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen. Collect One Pentecost Almighty God, on this day you opened the way of eternal life to every race and nation by the promised gift of your Holy Spirit: Shed abroad this gift throughout the world by the preaching of the Gospel, that it may reach to the ends of the earth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen. Collect One Pentecost The image here is the Spread of the Gospel to the world through the Holy Spirit. The two readings that are the same for all three years are Acts 2:1-21 when tongues of fire rested on each of the people gathered in the upper room and they began to preach in a language understood by all. And Psalm 104 V 31 where God sends his Spirit to renew the earth. In RCL C one alternate is Genesis 11 concerning the tower of Babel another time when all humans spoke one language. The theme is that the Gospel is spread through all the world aided by the spirit in a language understood by all. A metaphor for the heavenly life when all people will be united again in understanding symbolized by a common language. Collect Two Pentecost O God, who on this day taught the hearts of your faithful people by sending to them the light of your Holy Spirit: Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort; through Jesus Christ your Son our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen. Collect Two Pentecost The central image of this collect is the gift of the holy spirit. The two readings that are the same for all three years are Acts 2:1-21 where in tongues of fire rested on each and they began to preach in a language understood by all and Psalm 104 V 31 where God sends his Spirit to renew the earth. The Gospel for years RCL A, B and C all feature a section from John, the 4thGospel describing the Holy Spirit. RCL A also features Moses imparting some of his spirit on the 70 elders and in Corinthians the gifts of the Spirit. RCL B features a selection from Romans about the spirit’s aid in our weakness. RCL C also features Romans and those who are led by the Spirit. Genesis 11:1-9 Now the whole earth had one language and the same words. And as they migrated from the east, they came upon a plain in the land of Shinar and settled there. And they said to one another, "Come, let us make bricks, and burn them thoroughly." And they had brick for stone, and bitumen for mortar. Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves;  Genesis 11:1-9 otherwise we shall be scattered abroad upon the face of the whole earth." The LORD came down to see the city and the tower, which mortals had built. And the LORD said, "Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them.  Genesis 11:1-9 Come, let us go down, and confuse their language there, so that they will not understand one another's speech." So the LORD scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore it was called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth. Introduction to Genesis Genesis - meaning “origin” covers the time from creation to the Israelite sojourn in Egypt.  The book falls naturally into two main sections.  The primeval history Genesis 1–11 is universal in scope & relates how God caused humanity to multiply, diversify, and disperse on the face of the earth.  The ancestral history Genesis 12–50 deals with the family history of Israel’s ancestors.  Today’s reading is from the primeval section, one its best known stories. THE TOWER OF BABEL  In the story we call “The tower of Babel” God frustrates an attempt by mankind to overreach by scattering and confusing our language. This story is thought to be from an independent tradition. The plain is the Tigris-Euphrates basin. Shinar was an ancient name for Babylon as indicated in Daniel 1:1. THE TOWER OF BABEL To ancient nomads Mesopotamian city culture was characterized by the ziggurat, a tower whose summit was believed to be the gateway to heaven.  Similar to Prometheus and the gift of fire, here men have a desire for unity, fame, and security. And as with the pagan myth it ended in misunderstanding and as an explanation for the various language groups.  The story here portrays a divine judgment based on Babylon.  THE TOWER OF BABEL Babel is the Hebrew word for Babylon. To the Babylonians the word meant “gate of God.” This etymology is probably not original, but the meaning is significant for a famous city whose central temple tower was said to reach the heavens. In Genesis 11.9 the meaning of Babel is explained as “to confuse or mix.”  Genesis 11.1–9 was to explain the variety of languages among the earth’s people. The understanding that the earliest humans shared a common language is found in Sumerian Epics. THE TOWER OF BABEL Building the tower is interpreted as an act of arrogance.  The enormous ziggurats of Mesopotamia were such that even as ruins in the time of the patriarchs of the OT their massive dimensions would have been striking to Ancient Hebrews The Sumerian temple tower of the moon god Nanna at Ur may have been the model for the tower of Babel. It was huge and even as a ruin was at least 21 m (70 ft) above ground level. It was built about 2100 BC.   Psalm 104:25-35, 37b Benedic, anima mea 25 O LORD, how manifold are your works! *
in wisdom you have made them all;
the earth is full of your creatures.  26 Yonder is the great and wide sea
with its living things too many to number, *
creatures both small and great.  27 There move the ships,
and there is that Leviathan, *
which you have made for the sport of it.  Psalm 104:25-35, 37b Benedic, anima mea 28 All of them look to you *
to give them their food in due season.  29 You give it to them; they gather it; *
you open your hand, and they are filled with good things.  30 You hide your face, and they are terrified; *
you take away their breath,
and they die and return to their dust.  31 You send forth your Spirit, and they are created; *
and so you renew the face of the earth.  Psalm 104:25-35, 37b Benedic, anima mea 32 May the glory of the LORD endure for ever; *
may the LORD rejoice in all his works.  33 He looks at the earth and it trembles; *
he touches the mountains and they smoke.  34 I will sing to the LORD as long as I live; *
I will praise my God while I have my being.  35 May these words of mine please him; *
I will rejoice in the LORD.  37 Bless the LORD, O my soul, *
Hallelujah!  Psalm 104:25-35, 37b Benedic, anima mea The language of the Psalm described God / Elohim explicitly as the universal creator. This fits nicely with the theme for the day. The use of this selection today is for this verse: “31 You send forth your Spirit, and they are created; *
and so you renew the face of the earth.” Leviathan …and there is that Leviathan, which you have made for the sport of it. “Leviathan” is variously interpreted as a sea monster, dragon, or whale. But would the psalm writer have ever seen a whale in the Mediterranean? Does this have anything to do with Jonah and the Whale? William Blake illustrating the Book of Job with its reference to all that God created, shows a dragonish creature. William Blake, Illustrations to The Book of Job: Behemoth and Leviathan, 1825, reprinted 1874
 Line engraving on paper, 200 x 151 mm, Tate Gallery Romans 8:14-17 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. When 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. 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 see that something greater is coming. Acts 2:1-11 When the day of Pentecost had come, the disciples were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Amazed and astonished, they asked, "Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own Acts 2:1-11 native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs-- in our own languages we hear them speaking about God's deeds of power." All were amazed and perplexed, saying to one another, "What does this mean?" But others sneered and said, "They are filled with new wine." Acts 2:1-11 But Peter, standing with the eleven, raised his voice and addressed them, "Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Indeed, these are not drunk, as you suppose, for it is only nine o'clock in the morning. No, this is what was spoken through the prophet Joel: `In the last days it will be, God declares, that I will pour out my Spirit upon all flesh,
and your sons and your daughters shall prophesy, Acts 2:1-11 and your young men shall see visions,
and your old men shall dream dreams. Even upon my slaves, both men and women,
in those days I will pour out my Spirit;
and they shall prophesy. Acts 2:1-11 And I will show portents in the heaven above
and signs on the earth below,
blood, and fire, and smoky mist. The sun shall be turned to darkness
and the moon to blood,
before the coming of the Lord's great and glorious day. Then everyone who calls on the name of the Lord shall be saved.' " PENTECOST A parallel event in Isiah 66:18 Starting at 66:18 “For I know t their works and their thoughts, and I am coming to gather all nations and tongues; and they shall come and shall see my glory, and I will set a sign among them.. ., to my holy mountain Jerusalem, says the LORD, just as the Israelites bring a grain offering in a clean vessel to the house of the LORD. 21 And I will also take some of them as priests and as Levites, says the LORD.” PENTECOST in the OT In Greek it means `fiftieth day‘ This is the Greek name given to the Feast of Weeks so called because it fell on the 50th day after Passover.  At this feast the first-fruits of the corn harvest were presented  In later times the giving of the Law by Moses was commemorated.  Pentecost in the NT As the Holy Ghost descended on the Apostles on this day the name was applied by the Church to the feast celebrating this event.  In the Nicene canons # 20 the word `Pentecost' was also used for the whole period between Easter and Pentecost. Also Known as the Paschal time during which no fast was allowed, prayer was only made standing, and the Alleluia was sung more frequently. Pentecost the Promise Eventually, Christians came to understand the meaning of Pentecost in terms of the gift of the Spirit.  The Pentecost event was the fulfillment of a promise which Jesus gave concerning the return of the Holy Spirit.  The speaking in tongues, which was a major effect of having received the Spirit, is interpreted by some to symbolize the church's worldwide preaching in the Christian tradition Modern Pentecost Pentecost is now the seventh Sunday after Easter. It emphasizes that the church is understood as the body of Christ which is drawn together and given life by the Holy Spirit.  Some understand Pentecost to be the origin and sending out of the church into the world.  The Day of Pentecost is one of the seven principal feasts of the church year in the Episcopal Church (BCP, p. 15).  The Day of Pentecost is identified by the BCP as one of the feasts that is "especially appropriate" for baptism (p. 312).  Pentecost (Season) The season after Pentecost, according to the calendar of the church year (BCP, p. 32) begins on the Monday following Pentecost, and continues through most of the summer and autumn.  It may include as many as twenty-eight Sundays, depending on the date of Easter. This includes Trinity Sunday which is the First Sunday after Pentecost.  Prior to the 1979 BCP, Sundays in this long period of the church year were identified and counted in terms of the number of Sundays after Trinity Sunday instead of the number of Sundays after Pentecost.  This period is also understood by some as "ordinary time," a period of the church year not dedicated to a particular season or observance, as in the Roman Rite adapted after Vatican II. See Ordinary Time.   Whitsunday  The liturgical color for the feast is red.  Pentecost has also been known as Whitsun or Whitsunday, a corruption of "White Sunday." This term reflects the custom by which those who were baptized at the Vigil of Pentecost would wear their white baptismal garments to church on the Day of Pentecost. John 14:8-17 Philip said to Jesus, "Lord, show us the Father, and we will be satisfied." Jesus said to him, "Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, `Show us the Father'? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works.  John 14:8-17 Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it. John 14:8-17 "If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you." Orientation The reading without context makes little sense. In Chap 14 we remain in the Farewell Discourse Jesus. In Chapter 13 John addresses the washing of the feet of the Apostles, the betrayal and Peter’s Denial. Immediately before the reading in Chapter 14, Jesus tells of the many dwellings in his father’s house and addresses Thomas. Chapters 14-17 of The Gospel of John This entire section of John’s Gospel is described by Scholars as: John 14.1-17.26: “Jesus' farewell discourse and prayer.” The section is an interpretation of Jesus' completed work on earth and relation to both believers and the world after his resurrection and ascension.  The Oxford Footnotes describe it as a “meditation, which—like a love-letter—is difficult to outline.” Answers [Remember Easter 5 RCL C?] In the selection Phillip asks one question, but seems to get an answer to another question.  The reason is that Jesus is addressing a misunderstanding of Thomas. Just prior Jesus has said that he is going to prepare a place for them and that he “will take you to myself.” Thomas then asks where this place is? The misunderstanding is that Jesus is going to take them to a ‘place.’ When Jesus starts to respond, Phillip interrupts apparently asking to be shown the place where God is located. Jesus is trying to tell them who and what He is - they do not realize He is talking about the crucifixion and resurrection and perhaps why and not a trip! Confused? If you have questions about the entire season of Easter, resurrection, and God. Remember Philip, Thomas, Peter and the rest were there, had a chance to ask questions and witnessed each of the events and still never fully understood. Unable to explain, Jesus says in essence, all you need to worry about is keeping My commandments – remember we were told His ‘new’ commandment – John 13:34-35  “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another.”  Images of Pentecost Medieval and early Renaissance images of Pentecost usually have the Virgin Mary very prominent, sometimes she is teaching or reading from a book. The tongues of flames are shown above or in halos. The first image is from a very famous Book of Hours (hours referring to prayers for specific hours of the day or of liturgical seasons). Jean Colombe, Hours of the Holy Ghost,
from the Tres Riches Heures du Duc de Berry, c. 1415
Musee Conde, Chantilly Hours of the Holy Spirit
 

This Probably Parisian, c. 1490s, stylistically similar to work of Jean Bourdichon, 17.5 cm. by 11.7 cm
 Hours of the Holy Spirit
 

Paris c. 1450, possibly the work of a follower of the Bedford Master
Washington University Galleries, St. Louis Duccio (1255/60-1318/19) Duccio was the most famous painter in Siena of the late Gothic period; Giotto was his Florentine rival. Previously we have seen other small panels from the great Maesta Altarpiece for Siena Cathedral; this is another. Duccio, Pentecost,
1308-11
Tempera on wood, 37,5 x 42,5 cm, Museo dell'Opera del Duomo, Siena El Greco (1541-1614) Domenicos Theotokopoulos was called "El Greco" because he was born in Cyprus, then part of Greece. After an early career in Italy, he settled in Spain. His religious subjects are noted for the elongated figures, intense and strange lighting, ambiguous space, and sense of energy. His style combines aspects of the Renaissance and Baroque.  El Greco, Pentecost,1596-1600
Oil on canvas, 275 x 127 cm, Museo del Prado, Madrid Jean Restout (1692-1768) Restout was a French neo-classical painter specializing in historical subjects. He was recognized in his time, but is hardly known at all today. Notice the variety of gestures and expressions used; these are very important to an artist following neo-classical rules of composition. Jean Restout, Pentecost, 1732 Oil on canvas, 465 x 778 cm, Musée du Louvre, Paris Emil Nolde (1867-1956) Nolde was one of the major German expressionist painters. His religious scenes, landscapes, and still life works are distinguished by the use of intense colors and primitive qualities inspired by masks and materials from Africa and other non-western cultures. In the 1930s the Nazis considered work by Nolde and other progressive artists as “degenerate.”  Emil Nolde, Pentecost, 1909
oil on canvas, 87 x 107 cm, Nationalgalerie SPMK, Berlin