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.

The Lessons Appointed for Use on the Sunday closest to September 21
Proper 20 Year C RCL Jeremiah 8:18-9:1
Psalm 79:1-9
or
Amos 8:4-7
Psalm 113
1 Timothy 2:1-7
Luke 16:1-13  The Collect Grant us, Lord, not to be anxious about earthly things, but to love things heavenly; and even now, while we are placed among things that are passing away, to hold fast to those that shall endure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. THE COLLECT Proper 20 The Collect for Proper 20 petition is for help in keeping focused on Heavenly things and not be distracted by life around us. According to Saint Paul, we can draw strength in difficult times by redirecting our focus to God. This will help place our present difficulty into the perspective of the great reality around us. No matter the present temporary outcome, in God's time all will be reconciled.    THE COLLECT Proper 20 In contrast to last week, the readings for all three years deal with the contrast of Heavenly and earthly perspective. THE COLLECT Proper 20 Each reading deals with the contrast of heavenly logic as opposed the earthly logic?  THE COLLECT Proper 20 RCL A - Matthew 20:1-16 The parable of the hired laborers for his vineyard RCL B - James 3:13-4:3, 7-8a But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy.  RCL C - Luke 16:1-13 The Parable of the Dishonest Manager.  Lorenzo Monaco
Jeremiah, c. 1407
Fragment from an altarpiece
Tempera and gold on panel,
21 x 11 cm
Private collection Jeremiah 8:18-9:1 My joy is gone, grief is upon me, my heart is sick. Hark, the cry of my poor people from far and wide in the land: "Is the LORD not in Zion? Is her King not in her?" ("Why have they provoked me to anger with their images, with their foreign idols?") "The harvest is past, the summer is ended, and we are not saved." For the hurt of my poor people I am hurt, I mourn, and dismay has taken hold of me. Is there no balm in Gilead? Is there no physician there? Why then has the health of my poor people not been restored? O that my head were a spring of water, and my eyes a fountain of tears, so that I might weep day and night for the slain of my poor people! The times of Jeremiah Jeremiah was born into a priestly family, with an apparently happy youth referred to as joyful, but with the difficulties described in the book he is known as “the weeping prophet.”  Since Jeremiah emerged well trained and fully literate from his earliest preaching, it has been suggested that he may have been trained at the scribal school in Jerusalem. In his early ministry, Jeremiah was primarily a preaching prophet, going where the LORD sent him and preaching in Jerusalem and Judah in support of the reform program of Josiah, predicting consequences for past sins, urging whole-hearted repentance from lusting after idols, and condemning the greed of priests and prophets in supporting false religion for monetary gain. The Text This is not an easy text to sort out. First the speaker here is the prophet rather than the Lord or Israel personified. I know this not from keen insight, but because the Oxford Annotated Bible has entitled this section “The Prophet Mourns for the People” Perhaps as the Footnote suggests Jeremiah does not like denouncing his people but would rather, they repented. The Text There is one interesting twist concerning the Balm in Gilead. Balm in Gilead, resin from the Styrax tree, produced in Gilead was widely used for medicinal purposes. The reference is not whether the people in Gilead lack medical care. The question is whether there is any cure for the corruption of Israel. There is another curious connection This is not the first mention of curative oils from Gilead! Genesis 37: 23-25 23 So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves † that he wore;  24 and they took him and threw him into a pit. The pit was empty; there was no water in it.  25 Then they sat down to eat; and looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. So there is also a dig being taken by those who seek an alliance with Egypt!  So what’s in this for us? – Good Advice. We are not deciding between Egyptian vs Babylonian overlords. When you are confronted with a prophet, especially one saying unpleasant and unpopular things, or just a coworker with bad news. Keep in mind that the prophet may take no pleasure in the denunciation.  Direct your attention and anger to the bad news and not the messenger. Psalm 79:1-9 Page 701, BCP
Deus, venerunt  1 O God, the heathen have come into your inheritance;
they have profaned your holy temple; *
they have made Jerusalem a heap of rubble.  2 They have given the bodies of your servants as food for the birds of the air, *
and the flesh of your faithful ones to the beasts of the field.  3 They have shed their blood like water on every side of Jerusalem, * and there was no one to bury them.  4 We have become a reproach to our neighbors, *
an object of scorn and derision to those around us.  Psalm 79:1-9 Page 701, BCP
Deus, venerunt  5 How long will you be angry, O LORD?*
will your fury blaze like fire for ever?  6 Pour out your wrath upon the heathen who have not known you *
and upon the kingdoms that have not called upon your Name.  7 For they have devoured Jacob *
and made his dwelling a ruin.  8 Remember not our past sins;
let your compassion be swift to meet us; *
for we have been brought very low.  9 Help us, O God our Savior, for the glory of your Name; *
deliver us and forgive us our sins, for your Name's sake. Psalm 79:1-9 Page 701, BCP
Deus, venerunt  The Psalm is obviously a Prayer for deliverance from national enemies. The occasion is probably the same as that of Psalm 74.  In Psalm 74 the foe had devastated and burned the temple. If it were not for the statement in Psalm 74.9 that there is no longer any prophet, it would be natural to take the situation as being that of the conquest by the Babylonians in 587 BC., but at that time, as evidenced by the activity of Jeremiah and Ezekiel, the prophetic movement was at its height.  Consequently the situation must be some otherwise unknown event of the post-exilic period such as the Maccabean age, when there were no prophets (see 1 Maccabees 4.46 & 41). Mistaken by the lectionary authors as a reference to time after 587 BC.  Amos 8:4-7 Hear this, you that trample on the needy, and bring to ruin the poor of the land, saying, "When will the new moon be over so that we may sell grain; and the Sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great, and practice deceit with false balances, buying the poor for silver and the needy for a pair of sandals, and selling the sweepings of the wheat." The LORD has sworn by the pride of Jacob: Surely I will never forget any of their deeds.  Introduction to Amos During the long and peaceful reign of Jeroboam 11 (786 - 746 B.C.) Israel attained a height of territorial expansion and national prosperity never again reached.  The military security and economic affluence which characterized this age were taken by many Israelites as signs of the Lord’s special favor that they felt they deserved because of their extravagant support of the official shrines. Introduction to Amos Into this scene stepped the prophet Amos, probably sometime during the decade 760 - 750 B.C. Amos was called by God from being a shepherd to the difficult mission of preaching harsh words in a smooth season.  Introduction to Amos He denounced Israel, as well as its neighbors, for reliance upon military might, and for grave injustice in social dealings, abhorrent immorality, and shallow, meaningless piety.  Amos's forceful, uncompromising preaching brought him into conflict with the religious authorities of his day. He was expelled from the royal sanctuary at Bethel and commanded not to prophesy there again. Context The reading is near the end of Five visions of God's judgment followed by a prophecy of restoration. The first three visions are Judgment by various things. Our reading is the Fourth vision.  Context A basket of ripe summer fruit symbolizes the immediacy of Israel's end and is omitted from our reading. Merchants are impatient for the holy days to pass so they can resume their fraudulent business, Today we will deal with Good times and Rich Folks! The readings for today are related by the theme of Faith in Good Times! James Tissot (1836 – 1902),
The Prophet Amos, c. 1888
watercolour
Antonio del Pollaiuolo (1431/32-1498), Prophet Amos
 Intarsia
Florence, Cathedral, New Sacristy Psalm 113 Page 756, BCP Laudate, pueri1 Hallelujah!
Give praise, you servants of the LORD; *
praise the Name of the LORD.  2 Let the Name of the LORD be blessed, *
from this time forth for evermore.  3 From the rising of the sun to its going down *
let the Name of the LORD be praised.  4 The LORD is high above all nations, *
and his glory above the heavens.  5 Who is like the LORD our God, who sits enthroned on high *
but stoops to behold the heavens and the earth?  6 He takes up the weak out of the dust *
and lifts up the poor from the ashes.  7 He sets them with the princes, *
with the princes of his people.  8 He makes the woman of a childless house *
to be a joyful mother of children. Psalm 113 Page 756, BCP Laudate, pueriPsalm 113 is a hymn celebrating the Lord as helper of the humble.  In Jewish liturgical tradition, Psalm 113–118 constitute the so-called “Egyptian Hallel,” and was used in connection with the great festivals.  At the Passover meal, everyone ate some of the Passover animal. After the second cup, a son asked the father, “Why is this night different from all other nights?” Between the second and third cups, Psalm 113 was sung. 1 Timothy 2:1-7 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. This is right and is acceptable in the sight of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth.  1 Timothy 2:1-7 For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all -- this was attested at the right time. For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. Introduction The First Letter to Timothy has a double purpose: to provide guidance in the problems of church administration, and to oppose false teaching of a speculative and moralistic type.  It covers such topics as the regulation of worship, the qualifications of “bishops” and “deacons” but does not define either bishop or deacon or clearly describe their functions. The author is especially sharp in reproving those who seek to make profit out of religion. The letter attacks an asceticism related to Gnosticism, namely the attitude of one who claims to possess true knowledge and is therefore superior to the claims of the body abstaining from marriage and certain foods. Today’s Reading The text for today relates to the regulation of worship. It is a particularly appropriate lesson for Episcopalians and enlightened Anglicans of all stripes. So why do you think? Hint it caused a real stir after the Revolutionary War! Revolutionary War? It’s the part about the King. A service that included a prayer for George III was not the best way to win friends and converts or avoid Church burnings for many years after the Revolution. Okay for 1789 what about 1979? Form 1 Page 383 Prayers of the People   With all our heart and with all our mind, let us pray to the Lord, saying "Lord, have mercy.“  For the peace of the world, for the welfare of the Holy Church of God, and for the unity of all peoples, let us pray to the Lord.  Lord, have mercy.   For our Bishop, and for all the clergy and people, let us pray to the Lord.  Lord, have mercy.  For our President, for the leaders of the nations, and for all in authority, let us pray to the Lord.  Lord, have mercy.  Luke 16:1-13 Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, `What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' Then the manager said to himself, `What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg.  Luke 16:1-13 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' So, summoning his master's debtors one by one, he asked the first, `How much do you owe my master?' He answered, `A hundred jugs of olive oil.' He said to him, `Take your bill, sit down quickly, and make it fifty.' Then he asked another, `And how much do you owe?' He replied, `A hundred containers of wheat.' He said to him, `Take your bill and make it eighty.’ Luke 16:1-13And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes. Luke 16:1-13 "Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve God and wealth." A parable This parable is called the “Dishonest Manager” and sometimes the “Unjust Steward” It is one of a number of parables found only in Luke which has nine other singles, compared to Matthew with 6 and Mark with only one, single. Context  The section of Luke is called the Perean ministry of Jesus it is unique to Luke and covers the events and teachings on the way to Jerusalem.  The point here is the dishonest manager was prudent in using the things of this life to ensure the future. His master is the rich man. Children of light - those who are spiritually enlightened.  What did He say…. Did Jesus just tell us to be dishonest? The Cast of Characters ? A Rich Man and Master A Manager accused of squandering the Master’s Property. Debtors of the Master. Children of this age  Children of light The Action The manager is accused The manager goes through a period of quandary To gain favor from the debtors the manager wrongfully lowers the debts, some more than others.  The Master then commends the manager. The Master’s reaction! And his master commended the dishonest manager because he had acted shrewdly; The rest of the sentence is an observation by Jesus. The Master’s reaction to the embezzlement was natural – fire the steward. The Masters commendation of the ‘steward’s recovery plan’ may be a hint that we are no longer speaking in terms of earthly riches or debts. The rest of the sentence is an observation by Jesus “And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.” Debtors who make dishonest deals will have eternal homes – Good News for Lawyers Paradox 1 If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? So we get true riches through dishonest wealth? Paradox 2 And if you have not been faithful with what belongs to another, who will give you what is your own?  If IT is yours why would anyone need to give it to you. Unless We are not talking about ‘wealth’ but salvation. About the here and now as compared to the hereafter. . . . If the Master is God perhaps the issue is pardon, and the steward ‘squandered’ the debts when he kept the accounts and properly used them when he forgave them.  Perhaps  If the Master is the World. When the Stewart turns His back on the world .. Then salvation in the form of forgiveness is the result. A complete reversal of the ‘economics’ of the world causes an out break of forgiveness.  Or we are talking about Perspective The key may also be perspective. Looking at it from the steward’s point of view – he is giving away his Master’s property in the hope of mercy later. The debtors are forgiven the debt to the Master by the Steward. Jesus did forgive our debts [sins] but not dishonestly since the debts were paid in His sacrifice. Jesus said to the disciples… Luke Timothy Johnson, NT Author Notes that this is directed at the disciples. To him this is about using possessions in almsgiving. In the next verses, the Pharisees who are called ‘lovers of money’ reject this teaching and Jesus then tells them parable of the rich man and Lazarus. Final word – let’s look at the teacher’s guide There does not seem to be any really satisfactory analysis of this parable. The economy of heaven and the economy of earth are very different and perhaps this is like Economics 101….. And, we can’t really understand it because earthly logic just won’t work. Forgiveness is always good, someone did get some forgiveness.  Good is good even if from bad? Dishonest Steward
1695 German Bible Parable of the Unmerciful Servant
Illustration from German Lutheran Bible of 1563 St. Matthew Feast Day: Sept. 21 A very famous group of paintings about St. Matthew are ones by Caravaggio, still in the Contarelli Chapel. The first painting completed shows the martyrdom of St. Matthew. According to tradition, the saint was killed on the orders of the king of Ethiopia while celebrating Mass at the altar. The king lusted after his own niece, and had been rebuked by Matthew, for the girl was a nun, and therefore the bride of Christ. Cardinal Contarelli, who had died several decades earlier, had laid down very explicitly what was to be shown: the saint being murdered by a soldier sent by the wicked king, some suitable architecture, and crowds of onlookers showing appropriate emotion. A more successful work is the one showing the calling of St. Matthew. There are two versions of the work over the chapel’s altar showing St. Matthew inspired as gospel writer. The first was rejected because the figure seemed too ignorant. That painting was destroyed in a German museum during World War II. Caravaggio,The Martyrdom of St Matthew, 1599-1600
Oil on canvas, 323 x 343 cm, Contarelli Chapel, San Luigi dei Francesi, Rome Caravaggio, The Calling of Saint Matthew, 1599-1600
Oil on canvas, 322 x 340 cm
Contarelli Chapel, San Luigi dei Francesi, Rome Caravaggio, St Matthew and the Angel (rejected for Contarelli Chapel), 1602
Oil on canvas, 232 x 183 cm, Formerly Kaiser-Friedrich-Museum, Berlin
The Inspiration of Saint Matthew, 1602
Oil on canvas, 292 x 186 cm, Contarelli Chapel, San Luigi dei Francesi, Rome