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 Collect Almighty God, whom truly to know is everlasting life: Grant us so perfectly to know your Son Jesus Christ to be the way, the truth, and the life, that we may steadfastly follow his steps in the way that leads to eternal life; 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. The Collect The petition in the collect is: “Grant us so perfectly to know your Son Jesus Christ to be the way, the truth, and the life, that we may steadfastly follow his steps in the way that leads to eternal life;” The collect is almost a direct quote from the RCL A Gospel Selection John 14:1-14 …"I am the way, and the truth, and the life.” confrontation of Peter for the conversion of Cornelius. All concern conversion in some way.  The Collect In years RCL A and RCL B the readings from Acts concern Deacons – Phillip and the Ethiopian and The first martyr of the Church Steven. In RCL C the selection features the confrontation of Peter for the conversion of Cornelius. All concern conversion in some way.  (more…..) The Collect, continued   The second theme, eternal life, is taken up in RCL C we have a quote from Revelation 21:1-6 "See, the home of God is among mortals. He will dwell with them as their God; they will be his peoples, and God himself will be with them; he will wipe every tear from their eyes. A delightful vision of the life to come and in John 13:31-35 now I say to you, 'Where I am going, you cannot come.’ The Collect, continued   The common theme is conversion and its path to eternal life: Gentiles in RCL C [Peter and Cornelius]; Others in the world RCL B – [Phillip’s baptism of the Ethiopian] and RCL A –[the death of Steven in which the character of Paul is first introduced and Stephen sees the glory of God apparently not seen by the crowd that then murdered him and whom he had forgiven. Gospel Connection The Collect for today uses a quote from the Gospel reading. The day’s theme takes a different tact. Fra Angelico,
The Stoning of St Stephen
1447-49
Fresco
326 x 236 cm
Cappella Niccolina, Palazzi Pontifici, Vatican Jean Fouquet, Etienne Chevalier with St Stephen, c. 1450
Wood, 93 x 85 cm, Staatliche Museen, Berlin On his return from studies in Italy in 1447 Jean Fouquet (1420-80) entered the service of the French court. His first patron was Étienne Chevalier, the royal secretary and lord treasurer, for whom he did this picture. Etienne Chevalier, who came from Melun, was French Ambassador to England in 1445 and six years later became Treasurer to Charles VII of France. He presented the diptych of which this panel forms the left wing, to his native town; on this wing he had himself painted next to his patron saint, Stephen (in French, “Etienne”). The saint, wearing a deacon's robe, is holding a book, on which a jagged stone is lying, as a symbol of his martyrdom.  St. Stephen is the patron saint of masons, casket makers, and deacons. He is the saint one turns to with headaches. El Greco, The Burial of the Count of Orgaz, 1586-88
Oil on canvas, 480 x 360 cm, Santo Tomé, Toledo El Greco (1541-1614) was the leading painter in Spain of the late 16th/early 17thcenturies. He is known for elongated and swirling figures. The painting illustrates a popular local legend. In 1312, a certain Don Gonzalo Ruíz, native of Toledo, and Señor of the town of Orgaz, died. He was a pious man who, among other charitable acts, left money for the enlargement and adornment of the church of Santo Tomé (El Greco's parish church). At his burial, Saint Stephen and Saint Augustine intervened to lay him to rest. Note the somber lower half compared to the energetic, heavenly, upper half, where an angel is bringing Orgaz’s soul. The painting remains in the chapel - the actual scene of the event - for which it was ordered in Toledo. Detail of St. Stephen
Note picture within his robe showing martyrdom Acts 7:55-60 Filled with the Holy Spirit, Stephen gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. "Look," he said, "I see the heavens opened and the Son of Man standing at the right hand of God!" But they covered their ears, and with a loud shout all rushed together against him. Then they dragged him out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul. While they were stoning Stephen, he prayed, "Lord Jesus, receive my spirit." Then he knelt down and cried out in a loud voice, "Lord, do not hold this sin against them." When he had said this, he died.  Two new Characters are Added Saul – the young man at whose feet the cloaks are placed for the stoning. This is the person who will later in Acts be known as Paul and who will supplant Peter as the prime player in Acts. Saul is at this point is merely a foot note. The second and most important now is Stephen. Martyrdom Of Stephen The reading starts rather abruptly. The crowd of believers has grown and more help is needed in attending to them. Stephen is one of 7 chosen to ‘serve.’  Stephen is promptly arrested, tried and sentenced to be stoned to death. The reading concerns the stoning. St. STEPHEN proto martyr and first deacon St. Stephen a Hellenistic Jew was one of `the seven' who were appointed by the Apostles to `serve tables' in Jerusalem . His tomb was not known until its discovery in 415. St. Stephen was one of the most popular saints of the Middle Ages in Europe. Deacon The rank in the Christian ministry next below the presbyter (priest) and bishop.  The institution of the diaconate is traditionally seen in the ordination of the Seven, among them St. Stephen and St. Philip. The original mission of collection of alms for the poor gave them power and importance which led to abuses and the office was curbed in the Council of Nicaea and after 633 in the Council of Toledo the lower ranking emphasized. Deaconess In the early Church the term designated a woman officially charged with certain functions in the Church.  The institution, though not the designation, apparently goes back to the Apostolic age. St. Paul's mention of Phoebe, The Latin term ‘diaconissa’ did not, however, come into use until the 4th cent. Earlier documents use `diacona', 'vidua', or 'virgo canonica', or a widow over 60 later 40. The deaconess devoted herself to the care of the sick and the poor of her sex and was present at interviews of women with bishops, priests, or deacons. Instructed women catechumens, kept order in the women's part of the church, and assisted at the baptism of women, at which, for reasons of propriety, many of the ceremonies could not be performed by the deacons. MARTYR Originally meant the Apostles as witnesses of Christ's life and resurrection. In Greek the word means “witness.’ With the spread of persecution it was reserved to those who had undergone hardships for the faith, and later restricted to only death. The age before Constantine was the classic period of martyrs. They were venerated as powerful intercessors, their relics were sought after, and their lives widely read and often embellished by numerous legends.  Psalm 31:1-5, 15-16 In te, Domine, speravi 1 In you, O LORD, have I taken refuge;
let me never be put to shame; * deliver me in your righteousness.  2 Incline your ear to me; * make haste to deliver me.  3 Be my strong rock, a castle to keep me safe,
for you are my crag and my stronghold; *
for the sake of your Name, lead me and guide me.  Psalm 31:1-5, 15-16 In te, Domine, speravi 4 Take me out of the net that they have secretly set for me, * for you are my tower of strength.  5 Into your hands I commend my spirit, *
for you have redeemed me, O LORD, O God of truth.  15 My times are in your hand; * rescue me from the hand of my enemies, and from those who persecute me.  16 Make your face to shine upon your servant, *
and in your loving-kindness save me."   Psalm 31 The Psalm is entitled “Prayer and Praise for Deliverance from Enemies” and is addressed “To the leader. A Psalm of David.” This may indicate that this was a hymn. We have already had another part of this Psalm this year. The Psalm is a lament in two parts. Psalm 31:1–8 and Psalm 31:9–24 are parallel in form, both containing the principal elements of a lament.  Psalm 31 – Lectionary Connection The imagery of Psalm 31 uses stones, rocks and crags as instruments of the Lord for safety. Juxtaposed to the stoning of Stephen who saw the glory of God as he forgave his executioners. Also, the reading from 1 Peter – uses stones in its imagery both as a strong foundation for believers and a stone to stumble upon for the adversaries of the Church.  1 Peter 2:2-10 Like newborn infants, long for the pure, spiritual milk, so that by it you may grow into salvation-- if indeed you have tasted that the Lord is good. Come to him, a living stone, though rejected by mortals yet chosen and precious in God's sight, and like living stones, let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in scripture: 1 Peter 2:2-10 "See, I am laying in Zion a stone, a cornerstone chosen and precious; and whoever believes in him will not be put to shame."  To you then who believe, he is precious; but for those who do not believe, "The stone that the builders rejected has become the very head of the corner,” and "A stone that makes them stumble, and a rock that makes them fall. 1 Peter 2:2-10 “ They stumble because they disobey the word, as they were destined to do. But you are a chosen race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy.  An appeal for holiness We continue with 1 Peter for the day’s reading. The two previous readings were an appeal for endurance arguing that it would be for a short time and Christ like to suffer unjustly. Today’s argument is an appeal to group identity and solidarity. The images are a spiritual house being built of living stones and a holy priesthood offering spiritual sacrifices.  Christ is the rock and to those who believe, he is chosen and precious; to those who reject him, he is a rock that makes them fall. Mission Christians then are a group chosen to proclaim to the world. One view of ancient Israel was that it was a vehicle by which other nations would see the greatness of God. The OT context was as ‘witness’ rather than missionary.  Here Peter seems to be calling Christian as the new chosen people.  John 14:1-14Jesus said, "Do not let your hearts be troubled. Believe in God, believe also in me. In my Father's house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. And you know the way to the place where I am going." Thomas said to him, "Lord, we do not know where you are going. How can we know the way?" Jesus said to him, "I am the way, and the truth, and the life.  John 14:1-14 No one comes to the Father except through me. If you know me, you will know my Father also. From now on you do know him and have seen him." Philip said to him, "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?  John 14:1-14 The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. 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." Context The reading is from a much longer final teaching by Jesus to His Apostles. The setting is at the end of the Last Supper, Judas has been identified and dispatched. Jesus has just told them that they cannot follow him now but that they will follow him in the future. Peter declares he wants to follow now. After the reading Peter is told that he will deny Jesus three times before morning. The immediate purpose The reading’s immediate purpose is to sooth the Apostles from the harshness of the prior statement. And, to prepare them for what was to come. The Saying "I am the way, and the truth, and the life. No one comes to the Father except through me. If you know me, you will know my Father also. From now on you do know him and have seen him.” The saying elucidation Some scholars interpret this phrase along with others to mean that access to God is solely through Jesus. See Matthew 11.27 and Acts 4.12.  But to the extent they claim this as a limitation on who will receive salvation, the context seems to say that is not the point. Why isn’t this the good news that Jesus has gone to bring all of creation home? In Context In context Jesus is defining for them His own identity as God Himself in response to Thomas and Philip. The Fourth Gospel written nearly a century later, indicates that for those present at the time, for those a century later and for us now, the incarnation is still difficult to fathom. A difficulty still difficult in the fourth century at the Council of Nicaea. What is the message of today’s Gospel? That the Church is an exclusive club? OR The nature of Jesus as God made flesh on Earth? Overall Theme of the Readings The proclamation of Jesus as Son of God. Stephen is killed for saying this. Peter tells the early church that this proclamation is its mission in the world. In John, Jesus himself states his relationship to God. Leonardo da Vinci, Annunciation, 1472-75
Tempera on wood, 98 x 217 cm, Galleria degli Uffizi, Florence
On the building on the right, notice the cornerstones which surround the Virgin Mary, perhaps a symbolic reference to the idea of Christ as cornerstone. Leonardo da Vinci, Annunciation, 1472-75
Tempera on wood, 98 x 217 cm, Galleria degli Uffizi, Florence
On the building on the right, notice the cornerstones which surround the Virgin Mary, perhaps a symbolic reference to the idea of Christ as cornerstone.