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
Fourth Sunday in Lent
Year C
RCL
 Joshua 5:9-12
Psalm 32
2 Corinthians 5:16-21
Luke 15:1-3, 11b-32 The Collect Gracious Father, whose blessed Son Jesus Christ came down from heaven to be the true bread which gives life to the world: Evermore give us this bread, that he may live in us, and we in him; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. The Collect The image for this collect is that of Christ’s sojourn of salvation in the world to bring life, physical and spiritual. The readings over the three year cycle at times relate to food or its lack in RCL B the people complain that they will starve and a plague is sent. In RCL C the OT relates to the last day of the provision of manna when it was no longer needed.  The other Gospel theme is salvation through Christ’s presence. In RCL A we have Christ’s healing of the man blind since birth. In RCL B we have John 3:16 and in RCL C the parable of the prodigal son who is driven home by starvation and welcomed with a feast. In each there is a rescue, in A of a blind man, in B the world and in C the prodigal son.  Joshua 5:9-12The LORD said to Joshua, "Today I have rolled away from you the disgrace of Egypt." And so that place is called Gilgal to this day. While the Israelites were camped in Gilgal they kept the Passover in the evening on the fourteenth day of the month in the plains of Jericho. On the day after the Passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.  Joshua 4:19-24 The omitted forward  [The people came up out of the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho. Those twelve stones, which they had taken out of the Jordan, Joshua set up in Gilgal, saying to the Israelites, "When your children ask their parents in time to come, 'What do these stones mean?' then you shall let your children know, 'Israel crossed over the Jordan here on dry ground.' For the LORD your God dried up the waters of the Jordan for you until you crossed over, as the LORD your God did to the Red Sea, which he dried up for us until we crossed over, so that all the peoples of the earth may know that the hand of the LORD is mighty, and so that you may fear the LORD your God forever.“] Palma Giovane, Passover, 1580-81
Oil on canvas, 140 x 235 cm
San Giacomo dall'Orio, Venice The Book of Joshua The book simplifies what was the long and complex process of Israelite settlement in Canaan. The story does not reflect the actual course of events and uses an idealized historical narrative. The violence described in Joshua 1—12 has led some readers to ignore or spiritualize this book. Some try to explain away the harshness of these stories by showing that they do not reflect the actual historical circumstances of Israelite tribes’ conflicts with the Canaanites.  Ancient Israel did acquire the land, in part, through violent means. The violence that took place during the settlement period was evil, but did serve God’s purpose. The aim of the book was to inspire its readers to obedience as an act of faith in the God who brings good out of evil. When? The date of composition is disputed; it is thought that the present form may be from the 7th Century BC. Some scholars think Joshua is based on the same set of literary sources as the Pentateuch. The book is seen as a theological rewrite of history – speedy defeat of the promised land. The account is at variance with the account at the start of the Book of Judges! Note The First Passover Detail of Holy Land Psalm 32 Beati quorum 1 Happy are they whose transgressions are forgiven, * and whose sin is put away!  2 Happy are they to whom the LORD imputes no guilt, * and in whose spirit there is no guile!  3 While I held my tongue, my bones withered away, * because of my groaning all day long.  Psalm 32 Beati quorum 4 For your hand was heavy upon me day and night; * my moisture was dried up as in the heat of summer.  5 Then I acknowledged my sin to you, *
and did not conceal my guilt.  6 I said," I will confess my transgressions to the LORD." * Then you forgave me the guilt of my sin. Psalm 32 Beati quorum 7 Therefore all the faithful will make their prayers to you in time of trouble; *
when the great waters overflow, they shall not reach them.  8 You are my hiding-place; you preserve me from trouble; * you surround me with shouts of deliverance.  9 "I will instruct you and teach you in the way that you should go; * I will guide you with my eye.  Psalm 32Beati quorum 10 Do not be like horse or mule, which have no understanding; *
who must be fitted with bit and bridle,
or else they will not stay near you."  11 Great are the tribulations of the wicked; *
but mercy embraces those who trust in the LORD.  12 Be glad, you righteous, and rejoice in the LORD; * shout for joy, all who are true of heart.  The Psalm's musical nature is shown by this copy from the Oxford Annotated Bible 2 Corinthians 5:16-21 From now on, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 2 Corinthians 5:16-21 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. The Second Letter of Paul to the Corinthians Relations between Paul and the Corinthian church had deteriorated during the period after 1 Corinthians was written and it deals with a crisis in confidence between Paul and that community. There was a prior “painful visit” to the church and Paul delayed making another visit. Because so much of 2 Corinthians is a response to the words and feelings of others (often opponents), which are not recorded in the letter, it is sometimes difficult to follow the apostle’s argument.  It still illuminates Paul’s own life, ministry, and the concern that he felt for the churches he had established. The Reading Paul’s letter then is written knowing that relations have been mended, we don’t from what. The letter tells us what Paul saw as important about his ministry and relationship with the Corinthians. From the section immediately before the reading he says: “12 We are not commending ourselves to you again, but giving you an opportunity to boast about us, so that you may be able to answer those who boast in outward appearance and not in the heart. 13 For if we are beside ourselves, it is for God. . . .” Does reconciliation extend to the world with Christians as ambassadors? Or just to Christians with Paul as the messenger? Reconciliation Luke Timothy Johnson interprets this as a call to a radical new definition of life not for one’s own happiness but for service to others. The model for this is Christ – God made Him who knew no ‘sin’, to be in sin, in order to reconcile us – so that we will “know no” ‘sin.’ The language is backwards – ‘Sin’ here means ‘outside of God’, ‘without Sin’ means within God. He left paradise so we could get to paradise. In short he says ‘it's not about you.’ The Ministry of Reconciliation Now that you Corinthians have been saved, you are ambassadors, from God, so that others can be saved. Paul is saying that if his ministry is about them and not himself, that their ministry should be about others who have not yet heard the Good News and not about themselves. Luke 15:1-3, 11b-32 All the tax collectors and sinners were coming near to listen to Jesus. And the Pharisees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them." So Jesus told them this parable:  "There was a man who had two sons. The younger of them said to his father, 'Father, give me the share of the property that will belong to me.' So he divided his property between them.  Luke 15:1-3, 11b-32A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything.  Luke 15:1-3, 11b-32 But when he came to himself he said, 'How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands."' So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him.  Luke 15:1-3, 11b-32 Then the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' But the father said to his slaves, 'Quickly, bring out a robe--the best one--and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!' And they began to celebrate. Luke 15:1-3, 11b-32 "Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, 'Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.' Then he became angry and refused to go in. His father came out and began to plead with him.  Luke 15:1-3, 11b-32 But he answered his father, 'Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ Luke 15:1-3, 11b-32 Then the father said to him, 'Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'" The Parable of the Prodigal Son One of eight that are not found in the other three Gospels this one appears only in Luke. Jesus taught in parables as illustrations.  This one is an illustration of the love of God for the outcast, perhaps. Some of Jesus' parables are clearly "example" parables and require little explanation.  Some one always disagrees. For example, Mark claims in his Gospel that the reason for Jesus’ use of parables was to conceal his message. Parables Parable No sharp line divides a Parable from a metaphor.  There are between 30 and 40 Parables depending on how one looks at them. John’s Gospel, the 4th Gospel, has sayings but no parables. A few are in all three synoptic Gospels, most are in two, and some like the Prodigal only in one.  More Parables are not allegories where every detail has meaning. They are not simple anecdotes to convey a purely moral lesson. They vary greatly in closeness to reality. There is one main point in each Parable and apart from this the details may or may not have specific meaning. Characters The cast is: Father Elder Son Younger Son Who is the star?  Which one does Charleston Heston play?  The Younger Son The Elder Son The Father What’s it about – The Action Is it about admitting your fault and deciding to be or act humble? Note Son plans his speech. Is it about forgiveness? Is it about dealing with your unruly children? The Younger Son He asks for something and gets it, then blows it. He uses his solitude to look at himself, admits he is wrong and returns to ask for forgiveness, willing to take the consequences. Has he really learned a lesson?  He asked for help from Dad twice that we know of and got it both times. The story does not say what the Younger Son did after Dad’s party. In fact we never really learn of his reaction to anything after his Father speaks NOT to him but to the Father’s slave. The Eldest Son After all, he did all that he was supposed to do. Note it was not a brother that returned but  a “SON OF YOURS” The Father says: You were always with me; We must celebrate the return of ‘this brother of yours’ Relationships Notice the eldest son denies his relation to the younger: "this son of yours.” Also the Father tries to change the relationship: “this brother of yours.” The Father The Father never forgave the Prodigal Son! The Father, ‘filled with compassion’ ran to him. The Father never disagrees with the claims of the Elder Son. The Father never rebukes the Elder Son. The Father only invites the Elder Son to rejoice for his brother’s return. Consequences The Prodigal Son chose to leave and unlike his older brother experienced some fun then a period of misery. The Father did take him in, but that did not erase the period of misery. The Eldest Son – no period of fun, but he was never without or miserable. Is this a story about Grace? The eldest son perceived that his younger brother had gotten away with something. In short is this story an illustration that God loves those that follow the rules respectfully and those that do not observe the rules?  Is it like the workers in the vineyard or Job? God loved the grumbling Pharisees just as much as he loved the sinners with whom He shared a meal. Parables The Prodigal Son in Art Durer and Beham were German Renaissance artists who worked in the print medium. Van Hemessen is little known, but, like Honthorst worked in Flanders and the Netherlands in the 17th century. Rembrandt would have known the work of both. Durer shows the Prodigal Son feeding the pigs. The Prodigal Son in Art (continued) The middle three artists have fun imagining the Prodigal Son amongst wine, women, and song: the works fit into a popular type of brothel scenes. Notice the haggard-looking old woman in the two paintings. She is a type referred to as “a procuress.” Notice also the still life elements. Rembrandt emphasizes the reception of the Prodigal Son by his father. Albrecht Durer, The Prodigal Son, c. 1496
Engraving,
10 ¼ x 8 in. Staatliche Kunsthalle, Karlsruhe Hans Sebald Beham, The Prodigal Son Wasting His Patrimony
1540. Engraving,
2 x 3 ½ in. National Gallery of Art, Washington Jan Sanders van Hemessen, The Prodigal Son, 1536
Oil on oak,
55 x 78 in. Musées Royaux des Beaux-Arts, Brussels Gerrit van Honthorst, The Prodigal Son, 1622
Oil on wood, 51 x 77 in. Alte Pinakothek, Munich Rembrandt,
Return of the Prodigal Son, 1668-1669
Oil on canvas, 8.6 x 6.7 in.
Hermitage Museum