718(...continued)to a woman an instrument to produce abortion. With purity and with holiness I will pass my lifeand practice my art. I will not cut a person who is suffering with a stone, but will leave this tobe done by practitioners of this work. <strong>In</strong>to whatever houses I may enter, I will go into them forthe benefit of the sick and will abstain from every voluntary art of mischief and corruption; andfurther myself from the seduction of females or males, bond or free. Whatever, in connectionwith my professional practice, or not in connection with it, I may see or hear in the lives of menwhich ought not to be spoken abroad, I will not divulge, as reckoning that all such should bekept secret.'"Alcmaion of Croton (c. 500 B.C.) and Hippocrates of Cos (c. 420 B.C.) were not onlypioneers and discoverers; they also founded famous schools..." (P. 196) But, Oepke warns,"We must not form exaggerated ideas as to the general spread of scientific medicine.Alongside it there flourished in every age superstition and religion. The boundaries are fluid.Religion was recognized as an independent force by medicine, nor did it wholly scorn to makealliance with the latter. From around the 1st century A.D. the scientific enlightenment waschecked by a new growth of religion, and also of superstition." (P. 196)Among both the Greeks and the Romans, Asklepios or Aesculapius was looked uponas the god of healing (along with other gods). The sanctuary of Aesculapius at Epidaurus,located on the eastern shore of the Greek Peloponnesus, was one of the most famous healingcenters of the ancient world, and much can be learned from the archaeological discoveriesmade there. It was an ancient "Lourdes." Other centers of healing were to be found inAthens, Pergamos, and Jerusalem (just to the north of the Temple Mount), but especially atCos, on an island off the coast of southwestern Turkey.For a beautiful Jewish description of the worth of a physician, see Sirach (orEcclesiasticus), chapter 38:1-15:“Honor the doctor for his services, for the Lord created him. His skill comes from theMost High, and he is rewarded by kings. The doctor's knowledge gives him high standing andwins him the admiration of the great. The Lord has created medicines from the earth, and asensible person will not disparage them. Was it not a tree that sweetened water and sodisclosed its properties? The Lord has imparted knowledge to human beings, that by their useof his marvels he may win praise; by using them the doctor relieves pain and from them thepharmacist makes up his mixture. There is no end to the works of the Lord, who spreadshealth over the whole world.“My son, if you have an illness, do not neglect it, but pray to the Lord, and he will healyou. Renounce your faults, amend your ways, and cleanse your heart from all missing of themark. Bring a savory offering and bring flour for a token and pour oil on the sacrifice; be asgenerous as you can. Then call in the doctor, for the Lord created him; do not let him leaveyou, for you need him. There may come a time when your recovery is in their hands; thenthey too will pray to the Lord to give them success in relieving pain and finding a cure to savetheir patient's life. When a person has sinned against his maker, let him put himself in thedoctor's hands."442(continued...)
718(...continued)Oepke shows how belief in YHWH effectively and largely did away with magic in Israel,but not completely. <strong>In</strong> the Talmud there are many references to conjurations, exorcisms, andthe use of "sympathetic magic." But rational medicine was slowly developed, beginning withIsrael's experience in Egypt. "The great prophets presuppose that there are doctors andbalsam to help wounds to heal (Isaiah 3:7; Jeremiah 8:22...)." (P. 201) "But the true andonly doctor is Yahweh. To define the relationship between His creative power and human skillis more difficult than in the non-biblical world. Yet the tendency is towards a both-and ratherthan an either-or, with the accent on the ultimately omni-causal power of Yahweh."<strong>In</strong> speaking of Jesus as the physician, Oepke states that "Hardly another imageimpressed itself so deeply on early Christian tradition as that of Jesus as the great Physician."(P. 204) Then, in a theological appraisal of the healing miracles of Jesus, Oepke states,"Whether in the form of plain rejection, of reinterpretation, or of the evaluation of what isrecounted in terms of myth, religious history, or symbol, a threadbare rationalism may indulgein radical criticism of all miracle stories. On the other hand, an exclusive supernaturalism maypress for a complete schematic isolation of the miracles of Jesus. These are two modes ofapproach which are more or less equally ruled out by the actual data."Many miracles of healing from many different sources, both ancient and modern, arewell attested. Furthermore, recent scientific research has shown us how relative are naturallaws. Greater elasticity is thus demanded as regards our view of what is possible or notpossible...Modern medicine has overcome the abstract separation of soul and body and theisolated material or psychological treatment of an earlier day..." And, Oepke asks, "WhereGod intervenes so expressly in human history, who is to measure His work by ordinarystandards?" (P. 211)Oepke adds, "Jesus cares for the soul as well as the body...<strong>In</strong> general, non-Christianmiracles are performed for their own sake. The Gospel miracles, however, have a materialpoint outside the miracle itself. This is usually pastoral...The miracles of Jesus are signs, butthey are not spectacles...The miracles of Jesus are simple and yet powerful signs that theprophecies of the age of salvation are beginning to be fulfilled...<strong>In</strong> face of them the Baptistought to see, and even opponents are forced to recognize, that the royal dominion of God hascome to them...The miracles are themselves partial victories of God's rule. The host ofdemons flees...Each partial victory is a foretaste and guarantee of the final victory...“As the Hero of God who perfects creation, Jesus invades the kingdom of Satan withpower...He conquers, and nothing can resist Him. Even though He is put to death, thekingdom of God comes thereby. This Messianic and eschatological context gives to theearliest records (<strong>Mark</strong>) the distinctive impetus for which there are not the slightest parallels inAesculapius or Dionysus. <strong>In</strong> spite of every analogy, the miraculous healings of Jesus thusoccupy a unique position in religious history. They are inseparably connected with theuniqueness of Jesus and with His unparalleled sense of mission." (Pp. 212-13)719The phrase ô ðáñ áôò, ta par’ autes, literally “the things with her,” (i.e., herbelongings), is read by Alexandrinus, Vaticanus, L, Uncial Manuscript 0132, Family 13 of(continued...)443
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