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.

Last Sunday after PentecostChrist the King Proper 29 Year C RCL Track 1 or Track 2 Jeremiah 23:1-6 Canticle 16 Colossians 1:11-20 Luke 23:33-43   Jeremiah 23:1-6 Psalm 46 Colossians 1:11-20 Luke 23:33-43 THE COLLECT Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. THE COLLECT Proper 29 As is befitting the last Sunday after Pentecost and the Sunday before Advent, the collect this week centers on Jesus and His place in the world. The collect opens with the comment that God sent Jesus to ‘restore’ / reconcile the world and a petition that the world will be united when He returns to rule.  The readings from all three year’s old and new testaments reflect the concept that God will raise a great shepherd to gather the flock, often with a reference that the shepherd will be from the House of David. All as a preparation for the advent season. Feast of CHRIST THE KING The Feast observed as the celebration of the all-embracing authority of Christ which shall lead mankind to seek the “peace of Christ” in the 'Kingdom of Christ'.  From 1970 it has been kept on the last Sunday before the beginning of Advent. Jeremiah 23:1-6 Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. Then I myself will gather the remnant of my flock out of all the Jeremiah 23:1-6 lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD. The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and Jeremiah 23:1-6 shall execute justice and righteousness in the land. In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness." Jeremiah Intro  Jeremiah started his ministry in 627 B.C. he died sometime after 587 in Egypt, according to a questionable tradition stoned by the Israelites! The book is a collection of oracles against Judah and Jerusalem dictated to his aide Baruch  Our reading is from the time of Josiah and Jehoiakim covering Jeremiah 21.1-25.14.  Jeremiah Intro  The material of the book is not in chronological order and the book was compiled over a period of time from smaller collections of oracles. Some other materials were added when the book was edited sometime after 560 B.C. The book of Jeremiah is noteworthy in that the present Hebrew text differs substantially from the Greek version (the Septuagint) in both content and order.  Jeremiah was in favor of the religious reforms under Josiah ending pagan worship. Historical Background The death of the reformer King Josiah at Megiddo (608) caused a change in rulers and Israel fell back into idolatry and abandoned the reforms. From then on Jeremiah proclaimed the coming destruction of Jerusalem and the Temple.  Jeremiah counseled submission to the Babylonians but the kings resisted and sided with Egypt. Jehoiakim died in 597 and was replaced with Zedekiah, a client king to Babylon, who despite everything revolted in an attempt to ally with Egypt. In 586 Babylon destroyed the city in retaliation.  A messianic oracle. Judah's rulers called shepherds are rebuked for scattering Judah. God promises to establish a righteous member of David's line over a restored Israel. This new ruler will act responsibly before God as a king. This messianic expectation differs from the later militant nationalism elsewhere in Jeremiah. To those that heard Jeremiah The prophet’s pronouncements related to the defeat of Josiah and the reaction of Jehoiakim and his relapse into Idolatry. To them very disturbing statements urging virtual surrender to the enemy. To Post Exile Scholars The reading to ancient scholars and editors would refer to the destruction and later restoration of Israel from the exile. The wicked Shepherds who let Israel worship other gods, defeated. A new Israel, to be ruled by the priestly class to preside over a new ‘purified’ Israel. New Testament Times One can see the interest of a first century Christian in this passage. The then current ‘Shepherds’ – the ruling Jewish Establishment are rebuked. And a new ruler, Jesus from David’s line, appointed to rule in their stead. Present Context The proximity to Advent – the next season of the liturgical year. The apparent reference from 600 BC of the birth of Christ. Jeremiah's prophecy of the destruction of Jerusalem and his weeping over the doomed city, have traditionally been interpreted as figures of the life of Christ.
The Response
Canticle 16   Page 92, BCP The Song of Zechariah Benedictus Dominus Deus
Luke 1: 68-79 Canticle 16  Luke 1: 68-79 Blessed be the Lord, the God of Israel; * he has come to his people and set them free.  He has raised up for us a mighty savior, * born of the house of his servant David.  Through his holy prophets he promised of old, that he would save us from our enemies, * from the hands of all who hate us.  He promised to show mercy to our fathers * and to remember his holy covenant.  Canticle 16  Luke 1: 68-79 This was the oath he swore to our father Abraham, * to set us free from the hands of our enemies,  Free to worship him without fear, * holy and righteous in his sight all the days of our life.  You, my child, shall be called the prophet of the Most High, * for you will go before the Lord to prepare his way,  To give people knowledge of salvation * by the forgiveness of their sins.  Canticle 16  Luke 1: 68-79 In the tender compassion of our God * the dawn from on high shall break upon us,  To shine on those who dwell in darkness and the shadow of death, * and to guide our feet into the way of peace.  Glory to the Father, and to the Son, and to the Holy Spirit: * as it was in the beginning, is now, and will be for ever.  Amen.  Canticle 16  Luke 1: 68-79 The “Benedictus,” so called from the first word in the Latin translation.  The next line in the text is “80 The child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel.” The Nativity of John the Baptist This window depicts the Naming of John the Baptist and likely the Visitation. The old man shown is Zacharias, the father of John the Baptist. This scene is often combined with the Visitation when Elizabeth and Mary met. Psalm 46 Deus noster refugium 1 God is our refuge and strength, * a very present help in trouble.  2 Therefore we will not fear, though the earth be moved, * and though the mountains be toppled into the depths of the sea;  3 Though its waters rage and foam, *
and though the mountains tremble at its tumult.  Psalm 46 Deus noster refugium 4 The LORD of hosts is with us; *
the God of Jacob is our stronghold.  5 There is a river whose streams make glad the city of God, * the holy habitation of the Most High.  6 God is in the midst of her; she shall not be overthrown; * God shall help her at the break of day.  Psalm 46 Deus noster refugium 7 The nations make much ado, and the kingdoms are shaken; * God has spoken, and the earth shall melt away.  8 The LORD of hosts is with us; * the God of Jacob is our stronghold.  9 Come now and look upon the works of the LORD, * what awesome things he has done on earth.  Psalm 46 Deus noster refugium 10 It is he who makes war to cease in all the world; * he breaks the bow, and shatters the spear, and burns the shields with fire.  11 "Be still, then, and know that I am God; * I will be exalted among the nations;
I will be exalted in the earth."  12 The LORD of hosts is with us; * the God of Jacob is our stronghold.  Psalm 46: A song of Zion  The selection celebrates God's ultimate victory over the nations. Verse one inspired Luther's hymn, "A Mighty Fortress."  The emphasis on the Holy City leads to the classification of this and some other psalms as "songs of Zion"  The establishment of God's kingdom will bring peace to the earth. Colossians 1:11-20 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. Colossians 1:11-20 He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers-- all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. Introduction to the Letter of Paul to the Colossians Colossae was a town of Phrygia in Asia Minor, not far from Ephesus. The church in Colossae had been founded, not by Paul, but probably by Epaphras. The letter presents a strong and poetic image of the sole lordship of Christ, both throughout the whole cosmos and in the church.  Christ is the unified and unifying power on which alone they are to depend. There is no stronger affirmation of the lordship of Christ in the New Testament. Introduction to the Letter of Paul to the Colossians The letter follows the pattern of most Pauline letters and the letter is closely related to the letters to Philemon and to Ephesians and the language is similar. Some say that the lack of some central terms of Paul’s from elsewhere and the lack of Paul's usual argumentative presentation indicates another author. Others think that the letter was written by Paul, while in prison, presumably at Rome and that the particular situation changed Paul's thinking.  The situation Paul as a prisoner with Epaphras learns of trouble makers in the new Church in the Colossian community. Paul is not known to these folks. Paul sends this letter along with the return of Onesimus to be read aloud to the Colossian Church. We do not know if the ‘troublemakers’ were pagan or a very acetic Jewish sect such as Essenes. The letter seeks to bring them back to the fold.  Note the Central Statement “He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.” Theological /Liturgical Statement Note the statement at one level describes the relation of Christ to God and to the world. The statement at another level also places Christ as the head of the Church on Earth. John The language is reminiscent of the opening words of John 1: “In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being.”  Timing The letter to the Colossians was written perhaps 1/2 century before the Gospel of John. In bringing the Colossians back into focus, Paul gives them a description of the central role of Christ in creation and also in the Church. Because of the order of the New Testament, we sometimes over look that the letters of Paul influenced the Gospels and not the reverse. Luke 23:33-43 When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. Then Jesus said, "Father, forgive them; for they do not know what they are doing." And they cast lots to divide his clothing. The people stood by, watching Jesus on the cross; but the leaders scoffed at him, saying, "He saved others; let him save himself if he is the Messiah of God, his Luke 23:33-43 chosen one!" The soldiers also mocked him, coming up and offering him sour wine, and saying, "If you are the King of the Jews, save yourself!" There was also an inscription over him, "This is the King of the Jews." One of the criminals who were hanged there kept deriding him and saying, "Are you not the Messiah? Save yourself and us!” Luke 23:33-43 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong." Then he said, "Jesus, remember me when you come into your kingdom." He replied, "Truly I tell you, today you will be with me in Paradise." Double Level At one level the story is about two criminals one who joins the soldiers and people in mocking and another who asks forgiveness and is rewarded. The predicament relates to “US” all living persons The Gospels All four Gospels tell us that three were executed that day. In Mark and Matthew we are told that the two taunted Jesus. In John are told only that there were two others. Luke on the other hand uses the presence of these two criminals to emphasize that Jesus was innocent of any crime. The incident shows the power of our drive the judge other people, even when in the same predicament. Luke uses this final incident We, like the criminal, and all humans are sinful and are justly condemned. Christ who is completely innocent, willingly suffers the punishment deserved by the two criminals, read sinners a/k/a US –  Even at the last moment Jesus extends salvation. The choice is follow the world – Criminal 1 or repent Criminal 2. Hope at Advent This message of hope to the condemned is a good lead into the advent theme of the next season of the year. Jan Van Eyck (?),
Crucifixion, 1420-25
Oil on wood transferred to canvas
56,5 x 19,5 cm
Metropolitan Museum of Art, New York  Michelangelo,
Last Judgment (detail), 1537-41
Fresco
Cappella Sistina, Vatican
The huge figure holding the cross has been variously identified as the Cyrenean who came to Christ’s help on the way to Calvary, and as Dismas, the good thief.  Images for Christ the King Sunday Don Silvestro dei Gherarducci,
Gradual from Santa Maria degli Angeli (Folio 155v), c. 1370
Tempera and gold on parchment, 348 x 387 mm
Museum of Art, Cleveland  The miniature from folio 155v depicts the Virgin and Christ in Glory Surrounded by Saints and Angels in an initial G. This initial begins the introit to the Mass for the commemoration of All Saints (November 1). Hovering over a flowery meadow are Christ and Mary as King of Justice and Queen of Mercy. Lorenzo Monaco, Antiphonary(Cod. Cor. 1, folio 102), 1396
Tempera and gold on parchment, 343 x 302 mm
Staatliche Museen, Berlin  This cutting from a manuscript made in Florence contains a depiction of Christ in Glory in an initial O. The full-length figure of Christ is seated on a bank of clouds within a mandorla supported by four seraphim. He holds a scepter in his right hand and an open book inscribed with a monogram for alpha and omega.  Christ Pantocrator The Pantocrator, largely a Byzantine or Eastern Orthodox theological issue, is by that name largely unknown to Roman Catholicism and most Protestants. In the West the equivalent image is known as Christ in Majesty, which developed a rather different iconography. Pantocrator is roughly synonymous with the western concept of omnipotence. But omnipotence is power in stasis while the power of the Pantocrator is dynamic.  Christ Pantokrator mosaic from Daphni, Greece, ca. 1080-1100 Dome of La Martorana, Palermo, Sicily, showing mosaic icon of Christ Pantocrator surrounded by four archangels (Michael, Gabriel, Raphael and Uriel). The register depicts eight Prophets and, in the pendentives, the four Evangelists. 12th century
 

Christ Pantocrator mosaic; Monreale Cathedral, Sicily, 1180-1190 Christ in Majesty seated in a capital "U" in a manuscript from the Badische Landesbibliothek, Germany, ca 1220.