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The article studies the parable of the compassionate and caring Samaritan as source of radical lessons in dispensing care. In the parable, Jesus stressed that the dispensing of care should be primary and conformity to customary obligations are to be subordinated. This study primarily examines the power of obligatory customs that Jesus “overpowered” and attempts to elaborate on the following reasons why Jesus had to dethrone customary obligations. First, traditional customs turned prejudices have debilitating effects on character, behaviour, and moral agency. Secondly, overcoming negative prejudices will free our minds for creative responses and lead us toward a better understanding of compassionate care as possessing a divine character.

The parables of Jesus are often susceptible to patriarchal, androcentric interpretations. By using a realistic reading and social-scientific criticism, this article will investigate the voices, roles, and presence of women in the parable of the Good Samaritan, and how the 1st-century audience of the parable would most likely have understood women to be present, even if not mentioned in the parable. Women played critical roles in terms of hospitality, travel, innkeeping, and healing. These roles and voices of women are often ignored by modern interpreters and exegetes. This article not only emphasises the valuable roles that women fulfilled in the time of Jesus but also critiques the lack, or absence, of women as a point of discussion, acknowledgement, and study in most biblical commentaries and books concerning the parable of the Good Samaritan. The aim of this research is to contribute to the unhiding of women voices in patriarchal, androcentric texts thereby reconstructing and deconstructing gender paradigms within biblical scholarship.Intradisciplinary and/or interdisciplinary implicationsThe interdisciplinary nature of this article contributes to the debate on the roles and importance of women in the church by investigating the value that women had in the parables of Jesus. By reading women as present in the text, emphasis is given to the voices of women in the Bible and the importance of their representation today. This research is also in line with the United Nations (UN) Sustainable Development Goal (SDG) 5: Gender equality and women empowerment.

The complex and urgent migration crisis demands a proper framework to formulate and drive the appropriate solutions. In this study, the author attempts to present a theological framework on the roles of Christians to migrants grounded in the theme of “shamar” (שָׁמַר; keep), tracing it through the Bible, from the Old Testament to the New. We argue that welcoming (keeping) strangers originated from man’s first mission by exegeting Genesis 2:15 and 4:9 (the primordial assignment in the creation narrative and the denial in the first murder). After the Fall, the task is passed to all descendants and is then explicitly included in the Law. In the New Testament, “shamar” and its meanings are further revealed through three characters: the Samaritan leper, the Samaritan woman, and the Good Samaritan. The Samaritans show us that one should see a migrant as not only a brother or sister but also as oneself and as a part of one’s mission. One should see with an open heart and be ready to be converted. A Samaritan may not be just one who comes from Samaria; instead, one who practices “shamar”—welcomes strangers unconditionally.

This research tests a model of employee helping behavior (a component of Organizational Citizenship Behavior, OCB) that involves a direct path (Intrinsic Motives → Helping Behavior, the Good Samaritan Effect) and an indirect path (the Love of Money → Extrinsic Motives → Helping Behavior). Results for the full sample supported the Good Samaritan Effect. Further, the love of money was positively related to extrinsic motives that were negatively related with helping behavior. We tested the model across four cultures (the USA., Taiwan, Poland, and Egypt). The Good Samaritan Effect was significant for all four countries. For the indirect path, the first part was significant for all countries, except Egypt, whereas the second part was significant for Poland only. For Poland, the indirect path was significant and positive. The love of money may cause one to help in one culture (Poland) but not to help in others. Results were discussed in the light of ethical decision making.

Jesus of Nazareth, like Socrates, left nothing behind written by himself. Yet, the records of his teaching indicate a rich interest in dialogic pedagogy, reflected in his use of the parable, primarily an oral genre, as a dialogic provocation. Working at the interface of pedagogy, theology and philosophy, this article explores the parable of the Good Samaritan from the perspective of dialogic pedagogy. It employs an analytical approach termed diacognition, developed from the notions of dialogue, position and cognition, to analyse the moves within the parable and the teaching situation in which it is located. The article explores how Jesus engages the dialogue of and around the parable to position and reposition his interlocutor, provoking a re-cognition of what it means to love one’s neighbour. It concludes by reflecting on the implications of this analysis for the relation of meaning to knowing and doing.

The article offers a reading of the parable of the good Samaritan from the perspective of the Greco-Roman progymnastic exercise of syncrisis. It argues that in its original context, Jesus’s representation of the good Samaritan as a moral examplar, vis-à-vis the image of the priest and the Levite, was critical to the realisation of social harmony and camaraderie among the socially differentiated members of Christ-groups. By introducing the term “neighbour” into the fictive language of the early Christian movement, the parable challenged both Jewish exclusive understanding of neighbour and the system of kinship and reciprocity that characterised Greco-Roman social relations. Through this analysis, the article presents new dimensions to the interpretation of the parable of the good Samaritan.

New theological understanding can emerge with the advancement of scientific knowledge and the use of new concepts, or older concepts in new ways. Here, the authors present a proposal to extend the concept of “rescue and recovery” found in the United Nations Law of the High Seas, off‐world and within a broader purview of other intelligent and self‐aware species that humans may someday encounter. The notion of a morality that extends to off‐world species is not new, but in this analysis, rescue and recovery become an imperative when any intelligent and self‐aware species is in harm's way. Rescue and recovery encompass a necessary action component except perhaps in those cases where rescuers are in danger. The authors explore three biblical examples of rescue and recovery to derive a fundamental meaning of the concept.

The article describes the different models for understanding the origin of the Samaritans: the Samaritans’ own view; Flavius Josephus’ two stories; a model based upon the results of the excavations of the cities of Samaria and Shechem, plus information from ancient authors; new insights from the Dead Sea Scrolls; and models based on the results of the Mount Gerizim excavations; and the Delos inscriptions. Each of these models has its modern followers in scholarship, and their various adherents are named. A last part of the article is devoted to the state of the question of the origin of the Samaritans. The presentation is organized according to the sources because the material at hand has produced different solutions to the pertinent questions. Through quoting the texts and presenting the results of the excavations, the author gives the reader an opportunity to form her or his own opinions, both on the different theories and on the origin of the Samaritans.

Objectives Delivering and receiving prompt medical care during an overdose are imperative to ensure survival. Good Samaritan laws encourage people to call 911 during an overdose by providing immunity from selected drug arrests (eg, low-level possession). However, it is unclear whether persons who inject drugs (PWID) are aware of and understand these laws and their implications. We examined awareness among PWID of the 2015 Good Samaritan law in Maryland and their beliefs about whether they could be arrested for calling 911 or having an overdose. Methods We surveyed 298 PWID in Baltimore, Maryland. We estimated the proportion who knew what the Good Samaritan law addressed and who believed they could be arrested for calling 911 or overdosing. We used a multivariate model to assess the association between harm-reduction services and knowledge of the Good Samaritan law or beliefs about getting arrested for calling 911 or overdosing. Results Of PWID, 56 of 298 (18.8%) knew what the Good Samaritan law addressed, 43 of 267 (16.1%) believed they could be arrested for calling 911, and 32 of 272 (11.8%) believed they could be arrested for having an overdose. After adjusting for demographic characteristics, accessing the syringe services program was associated with accurate knowledge and the belief that PWID could be arrested for calling 911; however, training in overdose reversal was not associated. Conclusions Most PWID were unaware of the Good Samaritan law; this lack of awareness is a barrier to preventing overdose deaths. Educating PWID about Good Samaritan laws is essential, and such education should include police to ensure that law enforcement is congruent with Good Samaritan laws and does not perpetuate mistrust between police and PWID.

William Small's nineteenth century portrait of what we would today describe as an ambulatory/community paediatrician could be seen within such a sentimental light: but this is a mistake.