Fix buggy links in Preaching by Fred Craddock
Rosie Perera
Member Posts: 26,194 ✭✭✭✭✭
Several paragraphs/sentences with buggy auto-generated links. I've added explanatory brackets after each buggy reference here. Ones with no bracketed comments are correct.
When these documents were canonized and therefore made authoritative, interpretation became an essential ingredient in all preaching. For example, when Philippians was a letter from Paul to the church at Philippi, it was read to that congregation. When Paul said, “I entreat Euodia and I entreat Syntyche to agree in the Lord” (4:2 [bug: goes to Luke 4:2; should be Philippians 4:2]), his meaning was evident without comment, not only to the two women but to the whole assembly.
....
In the same sense the pulpit has a memory, participating in a tradition reaching back across the centuries. That tradition includes the poetic Isaiah singing, “How beautiful upon the mountains are the feet of him who brings good tidings” (52:7 [bug: no link; should be Isa 52:7]), and the tempestuous Jonah thundering, “Yet forty days, and Nineveh shall be overthrown!” (3:4 [bug: goes to Luke 3:4; should be Jonah 3:4]). The tradition continued in John the Baptist, who dressed like yesterday but who spoke like tomorrow, “preaching a baptism of repentance for the forgiveness of sins” (Mark 1:4). And, of course, Jesus came preaching. In fact, when he read from Isaiah 61, “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. . . .” Luke says Jesus announced, “Today this scripture has been fulfilled in your hearing” (4:21 [bug: no link; should go to Lk 4:21]).
....
“For while gentle silence enveloped all things/and night in its swift course was now half gone/thy all-powerful word leaped from heaven, from the royal throne/into the midst of the land” (Wisd. of Sol. 18:14-15 [bug: goes to Gen 18:14-15]). And in the end, the world will revert again to silence. “And it shall be after these years that my Son the Messiah shall die, and all in whom there is human breath. Then shall the world be turned into the primeval silence seven days, as at the first beginnings” (Apoc. Ezra 7:29-31 [bug: not linked at all]). “Now when the Lamb broke the seventh seal, there was silence in heaven for what seemed half an hour” (Rev. 8:1 NEB [bug: should to go NEB, but goes to my preferred Bible]).
But few Christian writers have reflected on silence as a fundamental reality quite as beautifully and as profoundly as Ignatius of Antioch. He wrote of the three mysteries of the faith: Mary’s virginity, the birth of Jesus, and the cross as having been “wrought in the silence of God” (Eph. 19:2 [bug: goes to Rev 19:2 since Eph is not part of the link; even going to Eph 19:2 would be wrong; Eph in this case is a reference to Ignatius of Antioch's Epistle to the Ephesians]). Or again, “there is one God who manifested himself through Jesus Christ his Son, who is his word proceeding from silence” (Magn. 8:2 [bug: goes to Rev 8:2; Magn. refers to Ignatus's Epistle to the Magnesians]). The two qualities, silence and the word, are expressed in the life of the church in the person of the bishop. Because the bishop is of God, says Ignatius, the bishop sometimes speaks and sometimes is silent. Both are authoritative (Eph. 6:1 [bug: goes to Eph 6:1; Eph. in this context refers to Ignatius's Epistle to the Ephesians, not the biblical book).
....
In Jesus, says the Fourth Evangelist, God is revealed (1:18 [bug: goes to Matt 1:18; should be Jn 1:18]).
....
In fact, according to Acts, the apostles preached that Jesus’ life was public record and his death was public record, but of his resurrection, “we are witnesses” (3:15; [bug: goes to 1 Cor 3:15; should be Ac 3:15] 5:32 [bug: no link]).
....
According to Matthew, when Simon Peter confessed Jesus to be the Christ, the Son of God, Jesus said that Peter’s conclusion was not arrived at by observation; “flesh and blood has not revealed this to you, but my Father who is in heaven” (16:17 [bug: goes to 1 Cor 16:17; should be Matt 16:17]).
....
There are those who hold that the Gospel of John has turned the whisper of Bethlehem into a shout in Jerusalem in that the “of God, from God, to God, with God, like God” quality of Jesus is raised from a minor to a major key, enlarged from lower case to capitals. Thus, it is said, the veil has been removed and the revelation of God has been made a public announcement. Such a conclusion is understandable, given the prologue declaring Jesus the incarnation of the eternal Word, given the titles applied to Jesus, given the seven signs Jesus performs, and given the words of Jesus in which he speaks of coming from God and going again to God. But it must be kept in mind that there is a difference between what the writer and reader believe and declare about Jesus and what the characters around Jesus saw and heard. As we shall discuss shortly, once faith hears and embraces the whisper, the assurance of that faith shouts what had been heard. However, those who had not, and have not, believed still must listen, discern, and decide amid the because ofs and in spite ofs. As the writer says to the reader, “we have beheld his glory” (1:14 [bug: goes to 1 Cor 1:14; should be Jn 1:14 (have to look all the way back to the beginning of the paragraph to see this)]), but Jesus’ contemporaries did not have the prologue to read before they heard or observed Jesus.
....
The minister can begin, “Perhaps you noticed in today’s reading that Mark 9 does not have verses 44 and 46 [bug: no link; should be Mk 9:46],” and within sixty seconds be pastor and teacher as well as preacher.
....
The clues for beginnings and endings are usually of two kinds: thematic and literary. A single theme makes I Samuel 16:14-23[bug: link includes the word "a" after and goes to Lk 16:14-23a; should go to 1 Sam 16:14-23] a unit, as is also the case with Matthew 6:25-33 and II Corinthians 9:1-15.
....
However, the quality described above may be more apparent than real. While an episode in one of the Gospels may seem hardly related at all to what precedes or follows, the very location of that episotle [bug: typo, should be “epistle”] may have been an interpretive act on the part of the writer . All of us know that an incident related in the introduction of a sermon can, though told in exactly the same words, have a far different meaning as a conclusion to that sermon. Arrangement of materials, whether in our sermons or in the Gospels, is an act of interpretation to which listeners and readers need to be alert. Consider several examples. Readers of Luke have long been intrigued and a bit puzzled by the fact that Luke places his account of John’s imprisonment prior to his account of Jesus being baptized (3:18-22 [bug: link doesn't include the "-22" and goes to Phil 3:18; should go to Lk 3:18-22]). Why does the writer remove John the Baptist from the scene before Jesus’ baptism? In the arrangement, without comment, is a message. Jesus’ rejection in his home synagogue at Nazareth appears rather late in the narratives of Mark and Matthew, but Luke places it at the beginning of Jesus’ ministry (4:16-30 [bug: link doesn't include the "-30" and goes to Phil 4:16; should go to Lk 4:16-30]). The story in Luke is a programmatic introduction to the whole of Jesus’ mission. Mark locates the request of James and John for the chief seats in the kingdom immediately after Jesus’ most detailed prediction of his approaching humiliation, suffering, and death (10:32-45 [bug: no link; should go to Mk 10:32-45]). To treat the James and John episode apart from the dark contrast of that prediction would be to rob the text of much of its power. One final example: Jesus’ lament, “O Jerusalem, Jerusalem…,” occurs in Matthew at the close of the controversies with Jerusalem authorities just prior to Jesus’ arrest (23:37-39 [bug: no link; should go to Mt 23:37-39]). That lament ends with the words, “For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’ “ To what does that last line refer? Luke, however, locates the lament on Jesus’ journey to Jerusalem (13:34-35 [bug: no link; should go to Lk 13:34-35]). Here the concluding words are, “And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’ “ How does the different location affect the interpretation of that last line?
....
Second Isaiah interprets the Exodus for Israel in exile, and Mark reinterprets the Exodus for his readers (1:1-8 [bug: goes to Jn 1:1-8; should be Mk 1:1-8]), as does Paul for the church at Corinth (I Cor. 10).
....
According to the Fourth Gospel, the continuity of the word of Christ in the church is assured not only through the apostles but through the other Counselor, the Spirit of truth, which God sends to abide forever with the church (14:16-17 [bug: goes to Mk 14:16-17; should be Jn 14:16-17]). Among the ministries of the Spirit is that of revealer and interpreter. “I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come” (16:12-13 [bug: goes to Mk 16:12-13; should be Jn 16:12-13]).
....
For example, look at Matthew’s parable of the banquet (22:2-14 [bug: no link; should be Mt 22:2-14]) in contrast to Luke’s briefer and simpler story (14:16-24 [bug: goes to Mk 14:16-24; should be Lk 14:16-24]).
....
As for a miracle story turned allegory, it is difficult not to believe that Matthew was really talking of the church facing the world in fear and in faith in his account of Jesus coming to his disciples in the storm and of Peter’s effort to go to Jesus (14:22-33 [bug: goes to Mk 14:22-33; should be Mt 14:22-33]).
....
Into the story of Jonah the prophet himself inserts the ancient creed with which he had struggled in anger: “For I knew that thou art a gracious God and merciful, slow to anger, and abounding in steadfast love, and repentest of evil” (4:2 [bug: goes to Rev 4:2; should be Jonah 4:2]).
....
The Gospel of John tells of an appearance of the arrested Jesus before the high priest Annas (18:12-27 [bug: no link; should be Jn 18:12-27]). However, the brief account is twice interrupted by turning the reader’s attention to Simon Peter outside in the courtyard. The sequence is: Jesus is before Annas; Simon is with the servants and officers outside; Jesus testifies to the truth even though it brings punishment and death; Simon denied the truth to protect himself. By moving the camera back and forth from Jesus to Simon, the action of each is sharpened by the contrast. What preacher would abandon that form in favor of some other? A pattern common in Mark is the split story. One of several is found in 5:21-43 [bug: no link; should be Mk 5:21-43]. Between the two parts of the account of Jesus raising Jairus’ daughter is inserted the healing of another “daughter” (verse 34 [bug: no link; should be Mk 5:34]).
When these documents were canonized and therefore made authoritative, interpretation became an essential ingredient in all preaching. For example, when Philippians was a letter from Paul to the church at Philippi, it was read to that congregation. When Paul said, “I entreat Euodia and I entreat Syntyche to agree in the Lord” (4:2 [bug: goes to Luke 4:2; should be Philippians 4:2]), his meaning was evident without comment, not only to the two women but to the whole assembly.
....
In the same sense the pulpit has a memory, participating in a tradition reaching back across the centuries. That tradition includes the poetic Isaiah singing, “How beautiful upon the mountains are the feet of him who brings good tidings” (52:7 [bug: no link; should be Isa 52:7]), and the tempestuous Jonah thundering, “Yet forty days, and Nineveh shall be overthrown!” (3:4 [bug: goes to Luke 3:4; should be Jonah 3:4]). The tradition continued in John the Baptist, who dressed like yesterday but who spoke like tomorrow, “preaching a baptism of repentance for the forgiveness of sins” (Mark 1:4). And, of course, Jesus came preaching. In fact, when he read from Isaiah 61, “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. . . .” Luke says Jesus announced, “Today this scripture has been fulfilled in your hearing” (4:21 [bug: no link; should go to Lk 4:21]).
....
“For while gentle silence enveloped all things/and night in its swift course was now half gone/thy all-powerful word leaped from heaven, from the royal throne/into the midst of the land” (Wisd. of Sol. 18:14-15 [bug: goes to Gen 18:14-15]). And in the end, the world will revert again to silence. “And it shall be after these years that my Son the Messiah shall die, and all in whom there is human breath. Then shall the world be turned into the primeval silence seven days, as at the first beginnings” (Apoc. Ezra 7:29-31 [bug: not linked at all]). “Now when the Lamb broke the seventh seal, there was silence in heaven for what seemed half an hour” (Rev. 8:1 NEB [bug: should to go NEB, but goes to my preferred Bible]).
But few Christian writers have reflected on silence as a fundamental reality quite as beautifully and as profoundly as Ignatius of Antioch. He wrote of the three mysteries of the faith: Mary’s virginity, the birth of Jesus, and the cross as having been “wrought in the silence of God” (Eph. 19:2 [bug: goes to Rev 19:2 since Eph is not part of the link; even going to Eph 19:2 would be wrong; Eph in this case is a reference to Ignatius of Antioch's Epistle to the Ephesians]). Or again, “there is one God who manifested himself through Jesus Christ his Son, who is his word proceeding from silence” (Magn. 8:2 [bug: goes to Rev 8:2; Magn. refers to Ignatus's Epistle to the Magnesians]). The two qualities, silence and the word, are expressed in the life of the church in the person of the bishop. Because the bishop is of God, says Ignatius, the bishop sometimes speaks and sometimes is silent. Both are authoritative (Eph. 6:1 [bug: goes to Eph 6:1; Eph. in this context refers to Ignatius's Epistle to the Ephesians, not the biblical book).
....
In Jesus, says the Fourth Evangelist, God is revealed (1:18 [bug: goes to Matt 1:18; should be Jn 1:18]).
....
In fact, according to Acts, the apostles preached that Jesus’ life was public record and his death was public record, but of his resurrection, “we are witnesses” (3:15; [bug: goes to 1 Cor 3:15; should be Ac 3:15] 5:32 [bug: no link]).
....
According to Matthew, when Simon Peter confessed Jesus to be the Christ, the Son of God, Jesus said that Peter’s conclusion was not arrived at by observation; “flesh and blood has not revealed this to you, but my Father who is in heaven” (16:17 [bug: goes to 1 Cor 16:17; should be Matt 16:17]).
....
There are those who hold that the Gospel of John has turned the whisper of Bethlehem into a shout in Jerusalem in that the “of God, from God, to God, with God, like God” quality of Jesus is raised from a minor to a major key, enlarged from lower case to capitals. Thus, it is said, the veil has been removed and the revelation of God has been made a public announcement. Such a conclusion is understandable, given the prologue declaring Jesus the incarnation of the eternal Word, given the titles applied to Jesus, given the seven signs Jesus performs, and given the words of Jesus in which he speaks of coming from God and going again to God. But it must be kept in mind that there is a difference between what the writer and reader believe and declare about Jesus and what the characters around Jesus saw and heard. As we shall discuss shortly, once faith hears and embraces the whisper, the assurance of that faith shouts what had been heard. However, those who had not, and have not, believed still must listen, discern, and decide amid the because ofs and in spite ofs. As the writer says to the reader, “we have beheld his glory” (1:14 [bug: goes to 1 Cor 1:14; should be Jn 1:14 (have to look all the way back to the beginning of the paragraph to see this)]), but Jesus’ contemporaries did not have the prologue to read before they heard or observed Jesus.
....
The minister can begin, “Perhaps you noticed in today’s reading that Mark 9 does not have verses 44 and 46 [bug: no link; should be Mk 9:46],” and within sixty seconds be pastor and teacher as well as preacher.
....
The clues for beginnings and endings are usually of two kinds: thematic and literary. A single theme makes I Samuel 16:14-23[bug: link includes the word "a" after and goes to Lk 16:14-23a; should go to 1 Sam 16:14-23] a unit, as is also the case with Matthew 6:25-33 and II Corinthians 9:1-15.
....
However, the quality described above may be more apparent than real. While an episode in one of the Gospels may seem hardly related at all to what precedes or follows, the very location of that episotle [bug: typo, should be “epistle”] may have been an interpretive act on the part of the writer . All of us know that an incident related in the introduction of a sermon can, though told in exactly the same words, have a far different meaning as a conclusion to that sermon. Arrangement of materials, whether in our sermons or in the Gospels, is an act of interpretation to which listeners and readers need to be alert. Consider several examples. Readers of Luke have long been intrigued and a bit puzzled by the fact that Luke places his account of John’s imprisonment prior to his account of Jesus being baptized (3:18-22 [bug: link doesn't include the "-22" and goes to Phil 3:18; should go to Lk 3:18-22]). Why does the writer remove John the Baptist from the scene before Jesus’ baptism? In the arrangement, without comment, is a message. Jesus’ rejection in his home synagogue at Nazareth appears rather late in the narratives of Mark and Matthew, but Luke places it at the beginning of Jesus’ ministry (4:16-30 [bug: link doesn't include the "-30" and goes to Phil 4:16; should go to Lk 4:16-30]). The story in Luke is a programmatic introduction to the whole of Jesus’ mission. Mark locates the request of James and John for the chief seats in the kingdom immediately after Jesus’ most detailed prediction of his approaching humiliation, suffering, and death (10:32-45 [bug: no link; should go to Mk 10:32-45]). To treat the James and John episode apart from the dark contrast of that prediction would be to rob the text of much of its power. One final example: Jesus’ lament, “O Jerusalem, Jerusalem…,” occurs in Matthew at the close of the controversies with Jerusalem authorities just prior to Jesus’ arrest (23:37-39 [bug: no link; should go to Mt 23:37-39]). That lament ends with the words, “For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’ “ To what does that last line refer? Luke, however, locates the lament on Jesus’ journey to Jerusalem (13:34-35 [bug: no link; should go to Lk 13:34-35]). Here the concluding words are, “And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’ “ How does the different location affect the interpretation of that last line?
....
Second Isaiah interprets the Exodus for Israel in exile, and Mark reinterprets the Exodus for his readers (1:1-8 [bug: goes to Jn 1:1-8; should be Mk 1:1-8]), as does Paul for the church at Corinth (I Cor. 10).
....
According to the Fourth Gospel, the continuity of the word of Christ in the church is assured not only through the apostles but through the other Counselor, the Spirit of truth, which God sends to abide forever with the church (14:16-17 [bug: goes to Mk 14:16-17; should be Jn 14:16-17]). Among the ministries of the Spirit is that of revealer and interpreter. “I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come” (16:12-13 [bug: goes to Mk 16:12-13; should be Jn 16:12-13]).
....
For example, look at Matthew’s parable of the banquet (22:2-14 [bug: no link; should be Mt 22:2-14]) in contrast to Luke’s briefer and simpler story (14:16-24 [bug: goes to Mk 14:16-24; should be Lk 14:16-24]).
....
As for a miracle story turned allegory, it is difficult not to believe that Matthew was really talking of the church facing the world in fear and in faith in his account of Jesus coming to his disciples in the storm and of Peter’s effort to go to Jesus (14:22-33 [bug: goes to Mk 14:22-33; should be Mt 14:22-33]).
....
Into the story of Jonah the prophet himself inserts the ancient creed with which he had struggled in anger: “For I knew that thou art a gracious God and merciful, slow to anger, and abounding in steadfast love, and repentest of evil” (4:2 [bug: goes to Rev 4:2; should be Jonah 4:2]).
....
The Gospel of John tells of an appearance of the arrested Jesus before the high priest Annas (18:12-27 [bug: no link; should be Jn 18:12-27]). However, the brief account is twice interrupted by turning the reader’s attention to Simon Peter outside in the courtyard. The sequence is: Jesus is before Annas; Simon is with the servants and officers outside; Jesus testifies to the truth even though it brings punishment and death; Simon denied the truth to protect himself. By moving the camera back and forth from Jesus to Simon, the action of each is sharpened by the contrast. What preacher would abandon that form in favor of some other? A pattern common in Mark is the split story. One of several is found in 5:21-43 [bug: no link; should be Mk 5:21-43]. Between the two parts of the account of Jesus raising Jairus’ daughter is inserted the healing of another “daughter” (verse 34 [bug: no link; should be Mk 5:34]).
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