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 July 6 Proper 9 RCL C 2 Kings 5:1-14 Psalm 30 or Isaiah 66:10-14 Psalm 66:1-8 Galatians 6:(1-6), 7-16 Luke 10:1-11, 16-20  The Collect Proper 9 O God, you have taught us to keep all your commandments by loving you and our neighbor: Grant us the grace of your Holy Spirit, that we may be devoted to you with our whole heart, and united to one another with pure affection; 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 9 The collect uses a word play on the summary of the law and for us to be united to one another with pure affection.  This is the second collect that touches the idea of unity, in this the prayer is for unity through pure affection, or affection without pretense or ulterior motive. The unity of the collect is hard to find in the lessons appointed for these days across the years. In RCL A the theme of love is in the reading from Genesis about Isaac and his affection for Rebekah who consoled him for the loss of his mother Sarah. And of course in the Song of Solomon, arise my fair one.  The Collect Proper 9 In RCL C  we have a similar theme in Galatians and its call for believers to work for the good of all and in Isaiah’s call to "Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her…” on her restoration. But in both RCL C and RCL B we have the unity of the apostles first the twelve then in Luke part of a group of seventy sent to test themselves at evangelization, but not sent alone. So that even though a bit hard to discern there are signs of unity and love as aspects of the life in faith. 2 Kings 5:1-14 Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master, because by him the LORD had given victory to Aram. The man, though a mighty warrior, suffered from leprosy. Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman's wife. She said to her mistress, "If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy." So Naaman went in and told his lord just what the girl from the land of Israel had said. 2 Kings 5:1-14  And the king of Aram said, "Go then, and I will send along a letter to the king of Israel."  He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. He brought the letter to the king of Israel, which read, "When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy." When the king of Israel read the letter, he tore his clothes and said, "Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.” 2 Kings 5:1-14 But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, "Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel." So Naaman came with his horses and chariots, and halted at the entrance of Elisha's house. Elisha sent a messenger to him, saying, "Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean." But Naaman became angry and went away, saying, "I thought that for me he would surely come out, and stand and call on the name of the LORD his God,  2 Kings 5:1-14 and would wave his hand over the spot, and cure the leprosy! Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?" He turned and went away in a rage. But his servants approached and said to him, "Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, `Wash, and be clean'?" So he went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.  Context After his elevation last week, Elisha performs a series of miracles Clears a spring Stops a group irreverent boys Predicts victory over the Moabs Produces a great deal of  oil for a widow, to sell and avoid being sold into slavery Heals the Shunammite’s son. Purifies a pot of poisoned stew. And feeds 100 men with 20 loaves of bread. The curing of the leprosy of Naaman. The names of the Kings are not mentioned.  The story assumes that the Arameans held the upper hand at this time.  The ten talents of silver would have weighed 750 lbs.; the six thousand shekels of gold would have weighed about 150 lbs. There is no way to estimate what the equivalent worth today would be, but a considerable fortune is intended.    The reason for the  request to take home two mule-loads of earth from Israel was that is was thought that a god could not be worshiped apart from his own land.  Elisha caught the culprit by extrasensory perception (in spirit).  Pieter de Grebber, Elisha Refusing Gifts from Naaman, c. 1630 Oil on canvas, private collection Psalm 30 Page 621, BCP Exaltabo te, Domine 1 I will exalt you, O LORD, because you have lifted me up * and have not let my enemies triumph over me.  2 O LORD my God, I cried out to you, * and you restored me to health.  3 You brought me up, O LORD, from the dead; * you restored my life as I was going down to the grave.  4 Sing to the LORD, you servants of his; * give thanks for the remembrance of his holiness.  5 For his wrath endures but the twinkling of an eye, * his favor for a lifetime.  Psalm 30 Page 621, BCP Exaltabo te, Domine 6 Weeping may spend the night, * but joy comes in the morning.  7 While I felt secure, I said, "I shall never be disturbed. * You, LORD, with your favor, made me as strong as the mountains."  8 Then you hid your face, * and I was filled with fear.  9 I cried to you, O LORD; * I pleaded with the Lord, saying,  Psalm 30 Page 621, BCP Exaltabo te, Domine 10 "What profit is there in my blood, if I go down to the Pit? * will the dust praise you or declare your faithfulness?  11 Hear, O LORD, and have mercy upon me; * O LORD, be my helper."  12 You have turned my wailing into dancing; * you have put off my sack-cloth and clothed me with joy.  13 Therefore my heart sings to you without ceasing; * O LORD my God, I will give you thanks for ever.  Psalm 30  “Thanksgiving for Recovery from Grave Illness” “A Psalm. A Song at the dedication of the temple. Of David.” This is a thanksgiving for healing in the form of a song   and was probably sung in fulfillment of a vow upon recovery. The point of the Psalm is that before becoming ill, the psalmist had felt perfectly secure, but, when illness came, turned to God in prayer who answered by restoring health.   Isaiah 66:10-14 Thus says the Lord: "Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her-- that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious bosom. For thus says the LORD: I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream; and you shall nurse and be carried on her arm, and dandled on her knees. As a mother comforts her child, so I will comfort you; you shall be comforted in Jerusalem. You shall see, and your heart shall rejoice; your bodies shall flourish like the grass; and it shall be known that the hand of the LORD is with his servants, and his indignation is against his enemies. "  Third Isaiah Written after 538 B.C. This section is sometimes called Third Isaiah [it seems to presuppose the temple’s rebuilt status.] This is the last chapter and is made of concluding oracles on various topics The images here are of a restored "Mother" Jerusalem that will provide abundantly for all. Verses 12-14 are visions of Jerusalem's prosperity and comfort.  The sections left out in 18-21 to the effect that in Israel and in a restored Jerusalem, some Gentiles will even becoming priests.  Remarkable omission given the recent Collects for Proper 7 and 8 concerning unity.  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.”  Psalm 66:1-8, Page 673, BCP Jubilate Deo 1 Be joyful in God, all you lands; * sing the glory of his Name; sing the glory of his praise.  2 Say to God, "How awesome are your deeds! * because of your great strength your enemies cringe before you.  3 All the earth bows down before you, * sings to you, sings out your Name.” Psalm 66:1-8, Page 673, BCP Jubilate Deo 4 Come now and see the works of God, * how wonderful he is in his doing toward all people.  5 He turned the sea into dry land, so that they went through the water on foot, * and there we rejoiced in him.  6 In his might he rules for ever; his eyes keep watch over the nations; * let no rebel rise up against him.  Psalm 66:1-8, Page 673, BCP Jubilate Deo 7 Bless our God, you peoples; * make the voice of his praise to be heard;  8 Who holds our souls in life, * and will not allow our feet to slip The Lay Out in Context Selah is a liturgical direction; it may indicate that there should be an instrumental interlude at this point in the singing of the psalm. The two omitted sections concern first a burnt offering promised if the psalmist was rescued. The second is about the attitude of prayer –  17 I cried aloud to him, and he was extolled with my tongue. 18 If I had cherished iniquity in my heart, the Lord would not have listened. Galatians 6:(1-6)7-16 [My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. Bear one another's burdens, and in this way you will fulfill the law of Christ. For if those who are nothing think they are something, they deceive themselves. All must test their own work; then that work, rather than their neighbor's work, will become a cause for pride. For all must carry their own loads. Galatians 6:(1-6)7-16 Those who are taught the word must share in all good things with their teacher.] Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. So let us not grow weary in doing what is right, for we will reap at harvest-time, if we do not give up.  Galatians 6:(1-6)7-16 So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith. See what large letters I make when I am writing in my own hand! It is those who want to make a good showing in the flesh that try to compel you to be circumcised-- only that they may not be persecuted for the cross of Christ. Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. Galatians 6:(1-6)7-16 May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision nor uncircumcision is anything; but a new creation is everything! As for those who will follow this rule-- peace be upon them, and mercy, and upon the Israel of God. Context In the last several weeks Paul has argued that Christians are free of the law. Then he warns his newly ‘freed’ followers not abuse the freedom. Note omitted parts Final Admonitions and Benediction 11 See what large letters I make when I am writing in my own hand! 12 It is those who want to make a good showing in the flesh that try to compel you to be circumcised—only that they may not be persecuted for the cross of Christ. 13 Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. 14 May I never boast of anything except the cross of our Lord Jesus Christ, by which t the world has been crucified to me, and to the world. 15 For  neither circumcision nor uncircumcision is anything; but a new creation is everything! 16 As for those who will follow this rule—peace be upon them, and mercy, and upon the Israel of God. 17 From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body. 18 May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. t Amen.  Now How Does it sound The last is in Paul’s own hand – The short statement - underlined may be his way of showing the most important part of the letter. Marks of Jesus, scars from Paul's sufferings as a missionary for Christ.  The addition of the words brothers and sisters to the benediction softens the severity of the whole letter.  When Written perhaps about A.D. 55 or slightly earlier during Paul's third missionary journey. Two theories S. Galatian theory. Hold that this occurred with the journey in Acts 11:29 to explain the absence of reference to the ‘decrees’ of Acts 15:20 on the assumption that the epistle was written before the Council had taken place. On this hypothesis Gal, could be dated in A.D. 50 or a little earlier, and thus be the earliest of all the NT epistles.  N. Galatian theory tends to date it at c. A.D. 57-58 on the ground that its subject-matter has close points of contact with Romans. The Set up These Churches had been established earlier by Paul. Judaizing teachers had infiltrated the churches of Galatia in central Asia Minor, which Paul had previously founded , declaring that in addition to having faith in Jesus Christ a Christian was obligated to keep the Mosaic law.  The issue would later be settled in the Council of Jerusalem concerning the freedom of converts from Mosaic law. Crisis So serious was the crisis in Galatia that Paul dispenses with his customary expression of thanksgiving and commendation and plunges directly into a vigorous defense of his apostolic authority and the validity of his teaching.  The result This letter is  called the Magna Charta of Christian liberty. Galatians deals with the question whether Gentiles must become Jews before they can become Christians.  Paul insists, to the contrary, that a person becomes right with God only by faith in Christ and not by the performance of good works, ritual observances, and the like . The central part of the letter is an exposition of the doctrine of justification by faith alone (Galatians 3.1-4.31). A corner stone of protestant theology. The importance of this brief letter is hard to overestimate. The declaration of the principles reiterated in these six chapters made Christianity a world religion instead of a Jewish sect. The Sower Using the reference to Sowers in Galatians and the reference to field workers in Luke, this week’s images relate to a famous 19th century image by Jean-Francois Millet, The Sower. It does not “illustrate” a Biblical text, but it was popular in part because its generality makes it possible to see it in a religious context. The Sower Millet typically emphasizes profiles, and keeps faces in shadow, to make his subjects “Everyman” and “Everywoman.” Vincent van Gogh greatly admired Millet as an artist and because he heroized the common worker. The image was very popular in America, even used in church stained glass windows. Jean-François Millet,The Sower, 1850 Oil on canvas, 40 x 32 1/2 in, Museum of Fine Arts, Boston Vincent van Gogh, Drawing of a Sower, after Millet, 1881 Vincent van Gogh, A Sower, drawing, 1882 Vincent van Gogh, Sower with Setting Sun, 1888 Oil on canvas, 64 x 80.5 cm Rijksmuseum Krueller-Mueller, Otterlo Vincent  van Gogh, The Sower, 1888 Oil on Canvas, Van Gogh Museum, Amsterdam Window based on Millet’s Sower, by Donald MacDonald, 1883 Channing Memorial Church (Unitarian Universalist), Newport, Rhode Island Stained Glass Window based on Millet’s Sower, Memorial Presbyterian Church, Dayton, Ohio, built in 1899 Luke 10:1-11, 16-20 After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. He said to them, "The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. Go on your way. See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, `Peace to this house!’ Luke 10:1-11, 16-20 And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, `The kingdom of God has come near to you.’ Luke 10:1-11, 16-20 But whenever you enter a town and they do not welcome you, go out into its streets and say, `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.'  "Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.” Luke 10:1-11, 16-20 The seventy returned with joy, saying, "Lord, in your name even the demons submit to us!" He said to them, "I watched Satan fall from heaven like a flash of lightning. See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven."  A sort of warm and fuzzy The seventy are sent out and then return. In Luke 9 – almost the same thing happens but with only the 12. In today’s reading there is a short section that was omitted. Omitted Woes to Unrepentant Cities 13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But at the judgment it will be more tolerable for Tyre and Sidon than for you. 15 And you, Capernaum, will you be exalted to heaven? No, you will be brought down to Hades.   Matthew The same language appears in Matthew Chapter 11 – following the dialogue with the followers of John the Baptist “Woes to Unrepentant Cities 20 Then he began to reproach the cities in which most of his deeds of power had been done, because they did not repent. 21 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, on the day of judgment it will be more tolerable for Tyre and Sidon than for you. 23 And you, Capernaum, will you be exalted to heaven? No, you will be brought down to Hades. For if the deeds of power done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that on the day of judgment it will be more tolerable for the land of Sodom than for you."  Cities What’s with these Cities? The question grows Bethsaida Is the home of Peter, Andrew and Phillip. Jesus fed 5,000 in this area [Mark 6:45]. Jesus healed a blind man there as well [Mark 8:22-26]. Even Peter at one point is called “Satan.” Is this a comment on human nature, even cities that had witnessed public miracles quickly forgot or became complacent and rejected the disciples. Scholars offer little help on the message here. Women in Luke There are also a remarkable number of references to women not found in the other Gospels Elizabeth (1. 5-66),  the woman who was a sinner (7. 37-50),  the widow of Nain (7. 11-17),   woman in the crowd who blessed Christ's Mother (11. 27),   Mary, not Joseph, who plays the principal part in the Birth Stories.  Even so Remember in Luke 8 Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, 2 as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, 3 and Joanna, the wife of Herod's steward Chuza, and Susanna, and many others, who provided for them out of their resources.  Later Church Use Theses passages would later be used like the ‘keys to the kingdom’ language be used to gather authority for the Church. The argument for power was used. The exhortations to poverty were not followed. The contributions of women is this situation were over looked in the years that followed. BINDING AND LOOSING The power given by Christ to St. Peter and later to all the Apostles . It seems to be a general authority to exercise discipline over the Church, and, while some have identified it with the power of forgiving or retaining sins , others hold it to be a wider and more inclusive authority.  This is a reading that raises more questions than it answers