Jesus the exorcist: a history of religious study

This study attempts to make a contribution to the quest for the historical-Jesus. The Synoptic Gospels give the impression that exorcism was very important in the ministry of Jesus. Yet when we note current studies on Jesus there is not only a general neglect of the miracle stories, but especially of the exorcism stories associated with Jesus. Is this neglect justified? Was exorcism an important part of Jesus' ministry? Have exorcism stories found their way from other traditions into the Jesus material? To answer these questions we begin by surveying a wide variety of material to answer the prior question - what notions of exorcism and exorcists would probably have been available to Jesus' audience in first century Palestine? Having answered this question we examine the principal data in the Synoptic Gospels relating to Jesus and exorcism. We attempt to ascertain which elements of the material can, with reasonable confidence, be attributed to the reports of those who witnessed Jesus as an exorcist and, how the early Church handled this material. We are then in a position to make our sketch of the historical-Jesus-the-Exorcist which includes an enquiry into how Jesus' audience may have assessed him and how the early Church understood him. Finally as part of our sketch of the historical-Jesus there is a brief chapter on how he may have understood his exorcistic activity. As a result of our examination of the Jesus tradition we are able to conclude, at least, that Jesus was an exorcist, at one with his time, that the Synoptic Tradition is correct to give considerable emphasis to this aspect of Jesus' ministry, and that Jesus was the first to associate exorcism and eschatology

Jesus the exorcist: a history of religious study

This study attempts to make a contribution to the quest for the historical-Jesus. The Synoptic Gospels give the impression that exorcism was very important in the ministry of Jesus. Yet when we note current studies on Jesus there is not only a general neglect of the miracle stories, but especially of the exorcism stories associated with Jesus. Is this neglect justified? Was exorcism an important part of Jesus' ministry? Have exorcism stories found their way from other traditions into the Jesus material? To answer these questions we begin by surveying a wide variety of material to answer the prior question - what notions of exorcism and exorcists would probably have been available to Jesus' audience in first century Palestine? Having answered this question we examine the principal data in the Synoptic Gospels relating to Jesus and exorcism. We attempt to ascertain which elements of the material can, with reasonable confidence, be attributed to the reports of those who witnessed Jesus as an exorcist and, how the early Church handled this material. We are then in a position to make our sketch of the historical-Jesus-the-Exorcist which includes an enquiry into how Jesus' audience may have assessed him and how the early Church understood him. Finally as part of our sketch of the historical-Jesus there is a brief chapter on how he may have understood his exorcistic activity. As a result of our examination of the Jesus tradition we are able to conclude, at least, that Jesus was an exorcist, at one with his time, that the Synoptic Tradition is correct to give considerable emphasis to this aspect of Jesus' ministry, and that Jesus was the first to associate exorcism and eschatology

Management of traumatic brain injury (TBI): a clinical neuroscience-led pathway for the NHS.

Following hyperacute management after traumatic brain injury (TBI), most patients receive treatment which is inadequate or inappropriate, and delayed. This results in suboptimal rehabilitation outcome and avoidable detrimental chronic effects on patients' recovery. This worsens long-term disability, and magnifies costs to the individual and society. We believe that accurate diagnosis (at the level of pathology, impairment and function) of the causes of disability is a prerequisite for appropriate care and for accessing effective rehabilitation. An expert-led, integrated care pathway is needed to deliver accurate and timely diagnosis and optimal treatment at all stages during a TBI patient's care.We propose the introduction of a specialist interdisciplinary traumatic brain injury team, led by a neurosciences-trained brain injury consultant. This team would engage acutely and for a longer term after TBI to provide accurate diagnoses, which guides subsequent management and rehabilitation. This approach would also encourage more efficient collaboration between research and the clinic. We propose that the current major trauma network is leveraged to introduce and evaluate this proposal. Improvements to patient outcomes through this approach would lead to reduced personal, societal and economic impact of TBI

Treatment Planning by Appliance Selection

Today, there is a wide variety of orthodontic appliances, each of which has its own particular advantages and disadvantages. Some of these appliances move teeth; others move elements of the skeleton, modify growth of hard tissues or modify functions of soft tissues. The modern orthodontist should sele et the appropriate “blend” of appliances in order to treat the individual problem, rather than follow a particular technique. This article discusses the merits of the various bracket systems that are available and explores how they may be conihined to produce an individual appliance for each patient

Elastic properties of orthodontic wire

Thesis (M.D.S.) -- University of Adelaide, Dept. of Dental Health, 197

Jesus, Magician or Miracle Worker?

This paper sets out to answer the question, was Jesus considered a magician? And if so, why? In the face of a current inconclusive debate, using unsuitable definitions of magic, and likely entangled with twenty-first-century definitions, the second-century data is engaged to help re-sensitize a reading of the gospel data. There are clear charges of magic in the second century that enable twenty-first-century readers to see that observers of Jesus’ ministry charged him with magic, but not for the reasons usually assumed. Some contemporary implications of this study are taken up in a contemporary coda