Background: The prevalence of childhood obesity is rising and the UK Government have stated a commitment to addressing obesity in general. One method has been to include indicators relating to obesity within the GP pay-for-performance Quality and Outcomes Framework (QOF) contract. This study aimed to explore general practitioners' and practice nurses' views in relation to their role in treating childhood obesity.

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HANGING somewhat the meaning, we may C apply to Pkre Lagrange what St. Paul says of himself: " To the Greeks and to the Barbarians I am a debtor." In his work Le Sens du Christianisme d'apis I'Exigdse Allemande, now translated into English under the title The Meaning o Christz'ani~ concerned to show how the effort to create a distinctively German religion, which should be imposed upon the rest of the world by the ascendancy of the German peoples and of their culture, was doomed to failure; but at the same time he does not forget to discharge a simple debt of justice. Rome, the heiress of the ancient civilization and the teacher of the Christian faith, he reminds us in his Preface, educated the German barbarkas; and Germany brought new forces to Rome. In the great body of Christendom, Germany represented a distinct civilization-distinct, indeed, but one which was not isolated. Even after Luther, Germany, for a long time, seemed as careful to maintain her place in the concert of European nations as she was to show independence of Rome. Even when, at the end of the eighteenth century, she made up her mind to keep more to herself, she yet sheltered her own renaissance under the genius of Shakespeare, and Goethe urged her to draw from Greek sources a sense of ropomon nobility and its beauty. However, Germany's tendency to free herself from all outside influences finally prevailed. After having broken with the Church, * The Meaning of Christianity according to Lwther and his followers in Germany, by the Very Rev. M. J. Lagrange, O.P., translated by the Rev. W. S. Reilly, S.S. (Longmans, 7s. 6d. net). Ladmarks irt the History of Early Christianity, by Kirsopp Lake, D.D. (Macmillan, 8s. 6d. net).

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Problem This thesis explored the Second Temple literary background of the concept that Jesus appeared at the end of the ages to take away sin, in Heb 9:26. As such, the research question which guided the paper was: what did Old Testament and Intertestamental writers believe about the removal of sin at the end of the ages? The answer to this question infers other questions: who would remove sin? From where would sin be removed? How was sin defined? How would sin be removed? When would sin be removed (are there time specifications involved)? Method The terms ἀφαιρέω, ἀφίημι, ἀπαλείφω, ἐξαλείφω, ἐξαίρω, περιαιρέω, ἐκκαθαρίζω (ekkatharizō), and καθαρίζω (katharizō), for removal which is connected to ἀθέτησις (athetēsis), and by implication ἀθετέω (atheteō) used in Hebrew 9:26, were examined within an eschatological context along with ἁμαρτία (hamartia) and its synonyms. Second Temple literature containing these significant terms was carefully scrutinized: Deut 32:43, Isa 25:8; 33:24; 43:25; 44:22, Mic 7:18, Zeph 3:11, 15, Zech 3:4, Dan 9:24, 1 Eno 10:20, Wis (5:13), Pss. Sol. 17:25, 33; 1QS 9:4; 11:3, 14, 15; 4Q393 2:5, 4Da 1:13 (CD 14:9), and 4Q215a 2:3. Results Principally, God and the Messiah remove sin in a priest-king model where the saints' sins are atoned for, wiped away, or sinners are destroyed by the reign of the Messiah. The land of the saints is also cleansed. The restored "remnant" has its sin permanently removed from its life, God’s mind, and His record. The removal of sin involves transformation of life, the Messiah's death, covenant, and inaugurated heavenly sanctuary ministry after seventy weeks. To the end of His ministry, there is a Day of atonement freedom proclamation. The time is in the "end of days" within a priest-king framework with final cleansing of the saints and final destruction of the wicked before final triumph over death and entrance into the everlasting messianic kingdom. Conclusions The interpretation of the NT concept of Christ appearing at the end of the ages to remove sin (Heb 9:26) seems to demand considerations of a covenant and heavenly sanctuary ministry which are set by the "messianic personage" who is ushered in at the "end-time." His substitutionary death as part of the process of sins' removal is worth expounding. Thus, the biblical and theological context of Heb 9:26 finds its significance for a valued interpretation.