Parable Of Good Samaritan Research Articles

“Go and Do Likewise”: Good Samaritan Hospitality in Elizabeth Gaskell’s Mary Barton

ABSTRACT: Elizabeth Gaskell’s Mary Barton (1848) employs Biblical parables to interrogate the social inequities faced by Manchester’s urban poor. This analysis investigates Gaskell’s interpretation of the Good Samaritan parable by extending the idea of hospitality beyond sympathy to active intervention designed to help a stranger in trouble. Close readings of four key episodes explore the Good Samaritan parable through Esther’s meetings with John, Jem, and Mary, each of whom know her, dismiss her as a fallen woman, and ignore her warnings about impending danger, in effect failing to provide her with hospitality. The Sturgis couple, although strangers, are true Good Samaritans, extending radical welcome and care to Mary and preventing the events Esther warned of. As a result, both Mary and Jem are transformed, and together they put these insights into practice in society. As is true of the Good Samaritan, unconditional hospitality to the stranger exemplifies Jesus’s call in the parable to “go and do likewise.”

The Parable of the Good Samaritan Retold in Kenya: The Violence of Corruption and Tribalism

The narrative of the Parable of the Good Samaritan is found in Luke 10: 25-37. It is Jesus’ response to a Jewish teacher of the Law who inquired from Jesus what he could do to receive eternal life. According to the Lawyer’s understanding, all that was required was to “love your neighbour as you love yourself”. But the Lawyer went on and asked Jesus yet another question about who his neighbour was. This prompted Jesus to use the Good Samaritan parable to make his point. In brief, the story is about this man who was travelling down Jerusalem-Jericho Road and was attacked by robbers, stripped naked, beaten, and left half dead on the roadside, wounded and bleeding. In the Parable of the Good Samaritan Jesus invites us to make, or turn, the other, into a neighbour, even when it involves taking risks, even if we do not know that person My neighbour is not only the one whom I know or is of my tribe or religion. Probably the priest and Levite did not stop because they might not have recognised one of theirs in the wounded person, might have feared to get attacked in the same place, or were prevented from stopping because of their commitments of rituals. True love, universal love, that does not discriminate would help us to fight violence and corruption. In this case, the Good Samaritan, not appreciated by the Jews, most likely came to the aid of a Jew since Jericho is geographically located in Judea, and not far from Jerusalem. This chapter has argued that the parable of the Good Samaritan retold in Kenya underlines the truth about the violence of corruption and tribalism which are some of the moral vices that are highly pronounced in contemporary Kenya to the extent that they have assumed dangerous and destructive proportions. Corruption and tribalism combine to produce a society characterized by gross inequalities in all aspects of life.

The Good Samaritan Parable Revisited: A Survey During the COVID-19 Pandemic.

From an integrative approach of parable interpretation that combines ethical, evolutionary, historical, and psychological perspectives, the current research empirically examined the purely theorized assumption elucidating the behaviors of the priest, Levite, and Samaritan in the good Samaritan parable (Luke 10:25-37) by the regulatory focus theory. In one experiment conducted during the COVID-19 outbreak, 93 Polish participants were randomly assigned to a simulated vignette of the good Samaritan parable where either the prevention or promotion regulatory focus was manipulated. The results confirmed a certain favorable tendency to offer quasi-realistic help in both the regulatory focus conditions. The finding highlights a dynamic association in goal pursuit motivation and prosocial behavior in a pandemic context regarding the good Samaritan parable. The current study is among rare empirical research which reflects a challenge people respond to offer help in simulated scenarios as original as the good Samaritan parable.

'Who Is My Neighbour?': Leopold Bloom and the Parable of the Good Samaritan

The question of what it means to be a good neighbour runs through Joyce's Ulysses. Its two central characters, Stephen Dedalus and Leopold Bloom, are often rebuffed by their ostensible neighbours — Stephen by Buck Mulligan and Haines, Bloom by a whole series of Dubliners — and gradually drift toward each other. They meet at the end of 'Oxen of the Sun', interact throughout the apocalyptic 'Circe' episode, and then the parabolic episodes of 'Eumaeus' and 'Ithaca'. Bloom acts truly neighbourly to Stephen in these episodes, and his actions here and earlier in encounters with others in the novel are depicted as re-enactments of the Good Samaritan parable, perhaps Jesus's most famous story of this kind in Scripture. Reading Ulysses anew, I argue, enables not only a fresh apprehension of its parabolic arc over three of its last four episodes, but also allows us to become involved, caring readers of the sort Joyce desired. How does Ulysses draw us to it, generate affection for it and its characters, perhaps even lead us into caring for the Other? In part, it achieves this care by teaching us to read affectively and affectionately through its reinscription of such narratives as the Good Samaritan parable. We might then perceive it anew as a warm and welcoming fiction that invites us into its world of 1904 Dublin, allowing us to linger on the relationship between Leopold Bloom and Stephen Dedalus, and to understand how they re-enact that parable, so that we might become readers who are hospitable in turn to these characters.

Jesus Christ, the Parable of the Good Samaritan, and Adam Smith's Wise, Virtuous, Just, and Noble Person: A Comparison of Jesus Christ's System of Virtue Ethics with that of Adam Smith's

Jesus Christ can be viewed as the ultimate teacher of ethics and moral philosophy. However, his teaching approach, the parable, requires later readers of these parables to have understood or be able to grasp through historical analysis a very significant amount of the missing background knowledge that is usually overlooked by someone reading the parables.This is due to the oral tradition of Jesus’s time. This background information would have been readily understood by individuals listening to Jesus as he used his parables to teach virtue 2000 years ago.A reexamination of his Parable of the Good Samaritan demonstrates Jesus’s awareness that a virtuous person’s character is developed in a process that is occurring, in general, over time in different stages of a person’s life. A person needs to develop a proper understanding of moral behavior over time. This is why the parents and school teachers are so important - they help build the character of the young person growing up.Only two laws are needed - Love your God and love your neighbor. The wise and virtuous man or women, who has properly developed their character, would be able to apply these two rules of conduct to the many different kinds of situations that they would face in their lifetimes.Adam Smith developed, in much greater detail and length, a similar type of virtue ethics in his The Theory of Moral Sentiments in 1759 that, however, leads to the same conclusions concerning moral development that a complete and full understanding of Jesus’s Good Samaritan parable, and other parables (The parable of the talents), leads to. This paper will examine the overlooked background information that is contained in the Good Samaritan Parable. This overlooked background information, that Jesus took for granted would be known to his listeners, is not made explicit in the Good Samaritan parable itself. It needs to be explicitly grasped before a complete comparison can be made between Jesus and Adam Smith on the issue of the development and attainment of virtue over time.

Reversing the Ethical Perspective: What the Allegorical Interpretation of the Good Samaritan Parable Can Still Teach Us

The parable of the Good Samaritan in Luke 10 is often interpreted as an exhortation to broaden the boundaries of neighbor love. However, prominent patristic exegetes forego this emphasis in favor of an allegorical interpretation that construes the downtrodden man as a picture of fallen humanity and the Good Samaritan as Christ. By assimilating the identity of the outsider-Samaritan to that of Christ, this interpretation homogenizes the ethnic identities in play and thus seems to exempt the audience from confronting the concrete social boundaries of their own neighbor love. Does this homogenization thereby render the allegorical interpretation ethically inert? This article engages this question through a close examination of Augustine’s exegesis of the parable. It relates the ethnic relations emphasized in the parable itself with the divine–human relationship highlighted in Augustine’s allegorical adaptation. Calling upon insights from “care ethics,” I then argue that the acknowledgment of a transcendent other’s identification with humanity may in fact provide a better motivational foundation for ethically identifying with the outsider than mere exhortation alone.

The Educational Meaning of Αγαπη Stated of the Parable of Good Samaritan in the Gospel of Luke

The Educational Meaning of Αγαπη Stated of the Parable of Good Samaritan in the Gospel of Luke

‘How Do You Read It?’ Rowan Williams, Marilynne Robinson and Mapping a Postmodern Reading of the Good Samaritan Parable

AbstractTo explicate the Good Samaritan parable, this paper employs Rowan Williams’ interpretations of the parabolic imagination as explored inOn Christian Theology(2000) and in Marilynne Robinson's novelHousekeeping(1980). Williams identifies reading strategies that open possibilities for reading parables through the lens of contemporary texts. Robinson's novelHousekeepingwith its unconventional cast of unconnected women provides a contemporary way to explore the parable's opening question. Both Williams and Robinson, in their respective thoughts about ‘housekeeping’ as mutuality, discover that privileging established answers, conventional families and coded traditions interrogates the question ‘who is my neighbor?’ Both the theologian and the novelist explore behaviors that open the boundaries of family and traditions so that the elusive/allusive answer to the parable's question is found in unexpected haunting places with unfamiliar transients and on an ancient public road with one who has no name and voice.

Teologia Aplicada. O Bom Samaritano (Lc 10,25–37): pelo Caminho da Principiologia

A parábola do Bom Samaritano será uma lição para a principiologia plesiológica, tendo naturalmente a possibilidade de aplicação aos variados princípios, como: beneficência, não-maleficência, justiça e autonomia. A parábola do Homo Viato mais do que uma instrução paranética aparece como discurso de teologia plesiológica. Esta forma teológica poderá incorporar uma nova leitura, para a principiologia bioética. Pela parábola do Bom Samaritano, poderemos ver as possíveis aplicações e necessidades implicativas, no domínio moral.

O Bom Samaritano (Lc 10,25-37): da audição à recitação

Na parábola do Bom Samaritano há uma correlação direta entre a audição (fé), a decisão (caridade) e a recitação (esperança). O conto narrado por Jesus Cristo assenta nestes três pilares fundamentais dialeticamente, que definem por um lado, uma aretologia plesiológica e, por outro, sugere uma forma de ética poiética, que tem o seu fundamento numa “deliberação esplancnofânica”.

Note on the Attribution and Reinforcement Analyses of Altruism

The attribution of an altruistic motive occurs when we observe prosocial behavior performed in the apparent absence of external controlling contingencies. The process by which this occurs is described, and an attribution analysis of the good Samaritan parable is presented. The limits of the reinforcement analysis of prosocial behavior are discussed, with emphasis on the difficulties inherent in resorting to hypothetical internal reinforcers.

"Does the Good Samaritan Parable Increase Helping? A Comment on Barley and Batson's No-Effect Conclusion": Erratum.

"Does the Good Samaritan Parable Increase Helping? A Comment on Barley and Batson's No-Effect Conclusion": Erratum.