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Journal articles on the topic 'Parable of the Good Samaritan'

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Published: 4 June 2025

Last updated: 1 August 2025

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1

Chittenden, Kelly. "“Go and Do Likewise”: Good Samaritan Hospitality in Elizabeth Gaskell’s Mary Barton." Victorians: A Journal of Culture and Literature 144, no. 1 (2023): 108–21. http://dx.doi.org/10.1353/vct.2023.a913510.

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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 he

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Strahan, Joshua Marshall. "Jesus Teaches Theological Interpretation of the Law: Reading the Good Samaritan in Its Literary Context." Journal of Theological Interpretation 10, no. 1 (2016): 71–86. http://dx.doi.org/10.2307/26373987.

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ABSTRACT Apart from its literary context, the parable of the Good Samaritan is commonly understood to teach a simple moral: act like the Samaritan. Closer attention to its Lukan context, however, reveals that this parable is serving the larger purpose of teaching one how to interpret the Law, made particularly evident by the questions that closely precede the parable: "What is in the Law, and how do you read it?" Through a close reading of the parable's grammar, structure, and narrative context, one discovers that the parable illustrates how life-giving interpretation of Torah is characterized

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Strahan, Joshua Marshall. "Jesus Teaches Theological Interpretation of the Law: Reading the Good Samaritan in Its Literary Context." Journal of Theological Interpretation 10, no. 1 (2016): 71–86. http://dx.doi.org/10.2307/jtheointe.10.1.0071.

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ABSTRACT Apart from its literary context, the parable of the Good Samaritan is commonly understood to teach a simple moral: act like the Samaritan. Closer attention to its Lukan context, however, reveals that this parable is serving the larger purpose of teaching one how to interpret the Law, made particularly evident by the questions that closely precede the parable: "What is in the Law, and how do you read it?" Through a close reading of the parable's grammar, structure, and narrative context, one discovers that the parable illustrates how life-giving interpretation of Torah is characterized

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Blackshaw, Bruce P. "Is Pregnancy Really a Good Samaritan Act?" Christian bioethics: Non-Ecumenical Studies in Medical Morality 27, no. 2 (2021): 158–68. http://dx.doi.org/10.1093/cb/cbab004.

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Abstract One of the most influential philosophical arguments in favor of the permissibility of abortion is Judith Jarvis Thomson’s violinist analogy, presented in “A Defense of Abortion.” Its appeal for prochoice advocates lies in Thomson’s granting that the fetus is a person with equivalent moral status to any other human being, and yet demonstrating—to those who accept her reasoning—that abortion is still permissible. In her argument, Thomson draws heavily on the parable of the Good Samaritan, arguing that gestating a fetus in some circumstances is what she calls a Good Samaritan act, and cl

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Muckleroy, Adam. "An American Parable: African American Neighbors in Philadelphia during the “Late Awful Calamity” of 1793." Methodist History 60, no. 2 (2022): 252–71. http://dx.doi.org/10.5325/methodisthist.60.2.0252.

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ABSTRACT: This article examines the defense of Richard Allen and Absalom Jones against the pejorative stereotyping of African Americans during the yellow fever epidemic in Philadelphia in 1793. Their defense links stories of compassion and self-sacrifice by African Americans toward those suffering from the disease to the themes present in the parable of the Good Samaritan, thus establishing African Americans as neighbors deserving of equality. The themes of stereotyping and racial differentiation found in the Samaritan parable are explored and applied to the situation in Philadelphia in the 17

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Roukema, Riemer. "The Good Samaritan in Ancient Christianity." Vigiliae Christianae 58, no. 1 (2004): 56–97. http://dx.doi.org/10.1163/157007204772812331.

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AbstractFor modern readers the parable of the Good Samaritan clearly has an ethical meaning. Although in ancient Christianity this tenor was not fully neglected, the parable was usually interpreted allegorically, the Samaritan being seen as Christ the Saviour of sinners, who had been robbed by the devil. The present article gives a survey of the various interpretations and elaborations of Irenaeus, Clement of Alexandria, an anonymous presbyter, Origen, Gregory Thaumaturgus, the Gospel of Philip, Ambrose, Augustine, and Ephrem the Syrian. It concludes with some remarks on Christian charity in t

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Oh, Young-Chool. "A Literary Approach to the Parable of the Good Samaritan in the Gospel of Luke." Journal of Christian Philosophy 39 (May 1, 2024): 181–212. https://doi.org/10.5281/zenodo.14868550.

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This paper is an English translation of a Korean article originally published in the Korean Journal of Christian Philosophy. The original Korean version appeared in [Journal of Christian Philosophy] (Vol. 39, 2024). The purpose of this translation is to make the research accessible to a broader international audience. Luke structured his Gospel with an inter-narrative framework to ensure the proper interpretation of the Parable of the Good Samaritan. This **narrative literary approach** is considered unique to Luke’s Gospel and offers a new perspective on **biblical interpretation**. Thi

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Antofiichuk, Volodymyr. "Parabolic Structure of Essay/Short Parable Story “Za Hotar” by Olha Kobylianska." Академічний журнал "Слово і Час", no. 3 (March 30, 2019): 65–70. http://dx.doi.org/10.33608/0236-1477.2019.03.65-70.

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The paper deals with the story “Za hotar” (“Beyond the Boundary”) by Olha Kobylianska from the point of view of modernist sacral aesthetics, since, as it has been observed, its architectonic structure comprises the parable of the Good Samaritan. It is proven that the relationship between the parable and the story is displayed at different levels of the literary text. The plot of the story “Za hotar” has many obvious parallels with the Christ’s parable, down to the coincidences in the image of a merciless priest. The modernist sacral perspective of the literary work by Olha Kobylianska ma

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Walker, Maxine E. "‘How Do You Read It?’ Rowan Williams, Marilynne Robinson and Mapping a Postmodern Reading of the Good Samaritan Parable." Journal of Anglican Studies 12, no. 2 (2013): 203–25. http://dx.doi.org/10.1017/s1740355313000326.

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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 th

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Seng Ja, Layang. "Who Is My Neighbour? Reading the Good Samaritan in the Context of the Coup." International Journal of Public Theology 17, no. 2 (2023): 246–61. http://dx.doi.org/10.1163/15697320-20230086.

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Abstract The parable of the good Samaritan (Luke 10:25–37) is a classic paradigm of perception and blindness. The story reflects ideas of identity in the time of Jesus but also raises issues that are pressing in our world today and the tendency to divide humanity into categories. This parable challenges us to question this categorization, to step across the boundaries it draws. Drawing on firsthand experience of the coup and Covid, this article seeks to read the parable and explores how it challenges us to rethink our identity and role in the context of a serious political and humanitarian cri

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Onyancha, Boaz K. "The Parable of the Good Samaritan Retold in Kenya: The Violence of Corruption and Tribalism." East African Journal of Traditions, Culture and Religion 5, no. 2 (2022): 95–105. http://dx.doi.org/10.37284/eajtcr.5.2.728.

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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 nak

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Oh, Young-Chool. "The Parable of the Good Samaritan: An Intertextual Approach to Ezekiel 34." Journal of Christian Philosophy 41 (December 31, 2024): 299–331. https://doi.org/10.5281/zenodo.14829969.

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This paper is an English translation of a Korean article originally published in the Korean Journal of Christian Philosophy. The original Korean version was published in [Journal of Christian Philosophy] (Vol. 41, 2024). The translation aims to make the research accessible to a wider international audience. This study explores the **Parable of the Good Samaritan (Luke 10:25-37)** through an **intertextual analysis** with **Ezekiel 34**, emphasizing the **divine shepherd imagery**—God’s care for the lost, healing of the wounded, and protection of the weak. The research demonstrates

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Knowles, Michael. "What was the Victim Wearing? Literary, Economic, and Social Contexts for the Parable of the Good Samaritan." Biblical Interpretation 12, no. 2 (2004): 145–74. http://dx.doi.org/10.1163/156851504323024344.

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AbstractThis study addresses in turn specific scriptural, economic, and social contexts for Luke's parable of the Good Samaritan (Luke 10:30-35). Reference to 2 Chron. 28:15, to contemporary Samaritan economic activity (specifically, oil and wine production), and especially to contemporary conventions of dress furthers our understanding of how the literary and narrative world of the parable relates to the literal and social world of Roman Palestine. Critical categories formulated by Russian literary theorist Mikhail Bakhtin assist in clarifying the function of these references both within the

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Cavanaugh, Tom A. "Relating Hippocratic and Christian Medical Ethics." Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 1 (2020): 81–94. http://dx.doi.org/10.1093/cb/cbz017.

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Abstract This article articulates the Hippocratic medical ethic found in the Oath and the Christian medical ethic as exemplified in the parable of the Good Samaritan. It proposes that the Oath has a natural-law-based deontological character (as understood by Aquinas) that governs friendships of utility (as understood by Aristotle) between student and teacher and physician and patient. The article elaborates on the Samaritan’s conduct as exemplifying Christian agapeic-love. It contrasts agapeic-love with friendship-love, while noting that the Samaritan relies on friendship-love (as found betwee

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SPRINKLE, PRESTON M. "The Use of Genesis 42:18 (not Leviticus 18:5) in Luke 10:28: Joseph and the Good Samaritan." Bulletin for Biblical Research 17, no. 2 (2007): 193–205. http://dx.doi.org/10.2307/26423920.

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Abstract This article seeks to accomplish two goals: (1) to correct the common assumption that the OT text being alluded to in Luke 10:28 is Lev 18:5, and (2) to set forth a proposal that Luke is drawing from the Joseph story (Gen 37–50) to supply various raw materials for constructing the Parable of the Good Samaritan. In order to carry out this examination, I will first demonstrate that Gen 42:18, rather than Lev 18:5, is the actual text being alluded to in Luke 10:28. After establishing this, I will then probe the possible function that the Joseph story might have in the Parable of the Good

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Howe, Bonnie, and Eve Sweetser. "Cognitive Linguistic Models for Analyzing Characterization in a Parable: Luke 10:25–37 The Compassionate Samaritan." Biblical Interpretation 29, no. 4-5 (2021): 467–97. http://dx.doi.org/10.1163/15685152-29040004.

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Abstract This study employs an array of cognitive linguistic (cl) models to reveal some of the details in how contemporary readers understand and interpret characters in a New Testament parable, the one often tagged “The Good Samaritan.” It also uses cognitive narrative analysis to explore how Luke constructs and develops the dialog partners in the pericope and the characters in the parable. The larger goal is to use cl to reveal some of the ways in which meanings are evoked, constructed, constrained and opened up. The parable is embedded in a larger narrative and immediate co-text, its charac

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Dabhi, James B. ""Go and Do Likewise:" The Biblical Underpinnings of Fratelli Tutti." Jnanadeepa: Pune Journal of Religious Studies 26/3, July-Sept 2022 (2022): 78–98. https://doi.org/10.5281/zenodo.6383226.

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Pope Francis elaborates seven dark clouds, viz., national interest, polarization, moral deterioration, calamities, absence of human dignity, digital media, and self-contempt, over a closed world.  Despite such desperate scenario, he discusses new paths of hope in his Encyclical Fratelli Tutti.  In his attempt to search for a ray of light, he has recourse to the parable ‘The Good Samaritan’ (Luke 10:25-37).  Using the selected texts of the Bible, he explicates the concept of neighbour, persuades not to have indifference, commands to love neighbour by obeying the golde

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Zimmermann, R. "The etho-poietic of the parable of the good Samaritan (Lk 10:25-37). The ethics of seeing in a culture of looking the other way." Verbum et Ecclesia 29, no. 1 (2008): 269–92. http://dx.doi.org/10.4102/ve.v29i1.16.

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Within a culture of “Looking the Other way” there are not only empirically ascertainable reasons why help is not given in acute emergency situations, there is also a “Theory of Not-Helping” that attempts to demonstrate argumentatively why it may even be better not to help. According to the article, the parable of the “good Samaritan” invites us, however, to “look closely”. Four invitations of the text are developed, each with an emphasis on ethics: 1) The narrated Samaritan (The appeal structure of ethics); 2) The touched Samaritan (Ethics in the Context of Love); 3) The partisan Samaritan (Un

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Gnanavaram, M. "'Dalit Theology' and the Parable of the Good Samaritan." Journal for the Study of the New Testament 15, no. 50 (1993): 59–83. http://dx.doi.org/10.1177/0142064x9301505005.

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Painchaud, Louis. "L'UTILISATION DES PARABOLES DANS L'INTERPRÉTATION DE LA GNOSE (NH XI,1)." Vigiliae Christianae 57, no. 4 (2003): 411–36. http://dx.doi.org/10.1163/157007203772064586.

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AbstractOf all the various Nag Hammadi texts that use parables drawn from the New Testament, the Interpretation of Knowledge (NHC XI,1) has attracted the least scholarly attention, no doubt due to the text's extremely lacunous state of conservation. But despite the fact that two thirds of the work have been lost, it is still possible to identify references to the parable of the Sower (IntKnow 5,16-19 ; cf. Mt 13,3b-9 and parallels) and the parable of the Good Samaritan (6,19-23 ; cf. Lk 10,29-35), as well as an amalgamation of allusions to the parable of the Lost Sheep (Mt 18,10-14 and paralle

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Esler, Philip. "CONFLICT: THE PARABLE OF THE GOOD SAMARITAN JESUS AND THE REDUCTION OF INTERGROUP IN THE LIGHT OF SOCIAL IDENTITY THEORY." Biblical Interpretation 8, no. 4 (2000): 325–57. http://dx.doi.org/10.1163/156851500750118953.

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AbstractThis article explores the Parable of the Good Samaritan in its immediate context (Luke 10:25-37), a central New Testament passage, both to assess its meaning for Luke's audience and also to suggest its pertinence to contemporary interest in reducing intergroup tension and conflict, especially between ethnic groups. The article first discusses social identity theory, which was developed by Henri Tajfel et al. and which deals with how groups provide their members a valued sense of identity through (often violent) differentiation from other groups. After next describing the violent histor

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Bonilla, Diego Fernando Bedoya, and Carlos Arboleda Mora. "From Persuasion to Acceptance of Closeness: La Projimidad as an Essential Attribute of God in Luke 10:25–37." Open Theology 8, no. 1 (2022): 95–113. http://dx.doi.org/10.1515/opth-2022-0195.

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Abstract The linguistic method of the New Rhetoric and Argumentation (developed by authors such as Chaim Perelman and Lucie Olbrechts-Tyteca) seeks to persuade an audience utilizing logical and practical arguments, in order to achieve adherence to a thesis that wants to be effectively communicated. This method can be applied to biblical texts to convince about an issue and produce a performative (transforming) effect. This article aims to apply some elements of this method to the parable of the Good Samaritan in Luke 10:25–37. Jesus, with the argumentative force of metaphor, not only answers t

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Szafulski, Andrzej. "Przypowieść o miłosiernym Samarytaninie paradygmatem relacji do ubogich." Wrocławski Przegląd Teologiczny 21, no. 2 (2013): 71–78. https://doi.org/10.52097/wpt.2868.

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The parable of the Good Samaritan (Luke 10:30-37) is one of the best known and the most realistic parables. The issue of the Samaritan attitude it contains can be considered in two ways: theoretical and practical. The first one, concerning the case of the poor, is the subject of theological reflection. However, the question arises, how much pastoral theology is interested in it? Hence, this article postulates the necessity of the juxtaposition of the Samaritan attitude with particular forms of service in the Church. The question is, in what extent the formation of the laity in the Church, in t

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Longenecker, Bruce. "The Story of the Samaritan and the Innkeeper (Luke 10:30-35): A Study in Character Rehabilitation." Biblical Interpretation 17, no. 4 (2009): 422–47. http://dx.doi.org/10.1163/156851509x447645.

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AbstractThe aphorism 'context is everything' has been a guiding principle in many studies of Jesus' parabolic sayings. This is true, for instance, of studies attempting to recover a parable's significance in relation to the ministry of Jesus of Nazareth, or in relation to its literary placement and function, or in relation to its polyvalent potential. It is also true of this study, which examines Jesus' narrative of the Samaritan—usually referred to as the 'parable of the good Samaritan'. It suggests that, when the Samaritan story is placed within a certain contextual configuration, its narrat

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Bauckham, Richard. "The Scrupulous Priest and the Good Samaritan: Jesus' Parabolic Interpretation of the Law Of Moses." New Testament Studies 44, no. 4 (1998): 475–89. http://dx.doi.org/10.1017/s0028688500016684.

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The parable of the Good Samaritan presents Jesus' distinctive interpretation of the Torah in parabolic form. When it confronts a priest with a dead or dying man, it sets up an unusual, halakhically debatable situation, since the commandment that a priest avoid contracting corpse-impurity conflicts with the commandment to love the neighbour. One commandment must take precedence. Jesus' Jewish contemporaries would have disagreed as to how the priest should behave, but the general halakhic principle which the parable suggests – that the love commandment should always override others in cases of c

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Chalmers. "Rethinking Luke 10: The Parable of the Good Samaritan Israelite." Journal of Biblical Literature 139, no. 3 (2020): 543. http://dx.doi.org/10.15699/jbl.1393.2020.6.

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Chalmers, Matthew. "Rethinking Luke 10: The Parable of the Good Samaritan Israelite." Journal of Biblical Literature 139, no. 3 (2020): 543–66. http://dx.doi.org/10.1353/jbl.2020.0028.

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Brown and Yamazaki-Ransom. "The Parable of the Good Samaritan and the Narrative Portrayal of Samaritans in Luke-Acts." Journal of Theological Interpretation 15, no. 2 (2021): 233. http://dx.doi.org/10.5325/jtheointe.15.2.0233.

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Phang, Benny. "Tergeraklah Hatinya oleh Belas Kasihan Belajar dari Perumpamaan Orang Samaria yang Murah Hati (Luk 10:25-37) dalam Mengasihi Embrio Manusia sebagai Sesama." Studia Philosophica et Theologica 19, no. 1 (2019): 57–79. http://dx.doi.org/10.35312/spet.v19i1.87.

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Jesus’ teaching on the love of neighbor is excellently presented in the parable of the Good Samaritan. This parable elaborates narratively Jesus’ understanding of the love of neighbor. Learning from Jesus’ teaching from this parable, we can learn how to put in practice the love of neighbor which is surpassing all categories. This discussion and elaboration on the love of neighbor provides a biblical-theological insight into the personhood of the early human embryo. It also helps us to understand how to exercise our personal engagement to the early human embryo as an expression of the love of n

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Mielcarek, Krzysztof. "Krzywda i miłosierdzie. Charakterystyka postaci z przypowieści o dobrym Samarytaninie (Łk 10,30–37)." Biblical Annals 15, no. 3 (2025): 453–74. https://doi.org/10.31743/ba.18509.

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This article provides a comprehensive analysis of the characters in the Parable of the Good Samaritan (Luke 10:30 –37). Drawing on extensive scholarly research, the author examines the traits of each character, the historical context, and interpersonal dynamics. The analysis extends beyond the parable’s characters to include participants in the theological dialogue (Jesus and the lawyer) and their audience. A careful examination of all characters reveals their interconnections. While the pair of religious elite travelers (the priest and the Levite) seems obvious, the partnership between the Sa

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Welie, Jos V. M. "Sympathy as the Basis of Compassion." Cambridge Quarterly of Healthcare Ethics 4, no. 4 (1995): 476–87. http://dx.doi.org/10.1017/s0963180100006307.

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On one side of his sign board, a nineteenth century surgeon depicted a physician operating on a patient's leg; the other side showed the Good Samaritan taking care of the victim's wounds. Christ's parable has often been quoted and depicted as a primary example of human compassion, to be followed by all persons and,a fortiori, by so-called professionals such as physicians and nurses. If we grant that the parable has not lost its narrative power for 20th century “postmodern” readers living in a “pluralistic” society, it merits a closer analysis.

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Muck, Terry C. "Missio-logoi, interreligious dialogue, and the parable of the Good Samaritan." Missiology: An International Review 44, no. 1 (2015): 5–19. http://dx.doi.org/10.1177/0091829615618893.

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Burrell, Andrew. "‘And Who Is My Parishioner?’ Residency, Human Rights and the Right to Burial in the Parish Churchyard." Ecclesiastical Law Journal 24, no. 1 (2022): 58–67. http://dx.doi.org/10.1017/s0956618x21000661.

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When asked by an expert in the law, ‘And who is my neighbour?’, Jesus answered with the parable of the good Samaritan (Luke 10:25–37). This was a radically inclusive answer: your neighbour could be anyone. By contrast, a priest who asks an ecclesiastical lawyer ‘and who is my parishioner?’ may be given a far less clear or satisfying answer.

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Fedulenkova, Tatiana N. "Grammatical Functions of One Biblical Idiom." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 6 (December 25, 2024): 92–99. https://doi.org/10.37482/2687-1505-v393.

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The biblical idiom (a/the) Good Samaritan is one of the most common set phrases that are used in contemporary English, including its standard variants. Over 800 contexts with this phraseological unit were found in the Corpus of Contemporary American English (COСA) alone. In the Bible, this phrase is not an idiom since its components show no signs of semantic transfer and each word is used in its original meaning: this is a parable about a good Samaritan who, upon seeing an emaciated person covered in wounds and scabs, hurries to help him. The object of research in this paper is the specific us

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Zinovieva, Regina V. "Biblical Text in Edward Albee’s Play “Delicate Balance”." Proceedings of Southern Federal University. Philology 2020, no. 3 (2020): 130–38. http://dx.doi.org/10.18522/1995-0640-2020-3-130-138.

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The author explores the Bible motifs in Edward Albee’s play «A Delicate Balance». Over the past few decades the theme of religiosity in literature has acquired special significance in connection with the rethinking of Christian values in the postmodernism. Edward Albee’s play «A Delicate Balance» defined in many ways the Christian theme in the work of American playwright which contradicted the established opinion of domestic literary critics about the incompatibility of Albee’s plays with the ideas of Christianity. The author conducts a conceptual analysis of the New Testament and Old Testamen

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Caniglia, Enrico. "CATEGORIES FOR STORYTELLING. AN ANALYSIS OF THE PARABLE OF THE GOOD SAMARITAN." PALIMPSEST/ ПАЛИМПСЕСТ 9, no. 17 (2024): 27–34. http://dx.doi.org/10.46763/palim24917027c.

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Han, Kyuhyeon, and Hyeoknam Kwon. "Exploring the Parable of the Good Samaritan from the Perspective of Hatred." Journal of Humanities and Social sciences 21 14, no. 2 (2023): 3261–74. http://dx.doi.org/10.22143/hss21.14.2.225.

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Korzo, Margarita A. "Simeon Polotsky’s Preaching Heritage and its Sources: Some Observations." Slavianovedenie, no. 4 (October 2, 2024): 26–37. http://dx.doi.org/10.31857/s0869544x24040031.

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The study attempts to investigate created within the framework of other denominations sources of Simeon’s Polotskij two sermons: «Slova o perenesenii Ubrusa iz Edessy» (Sermon to a feast of the Mandylion’s translation from Edessa) from sermon’s collection «Vecherya Dushevnaya», 1683 and interpretation of the evangelical parable of the Good Samaritan from collections of homilies «Obed dushevnyj», 1681. The study confirms existed in the literature disparate observations about the significant commonality of the sources of inspiration and factual material of Simeon’s collections and his poetic enc

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Duckett, Stephen. "A journey towards a theology of health economics and healthcare funding." Theology 125, no. 5 (2022): 326–34. http://dx.doi.org/10.1177/0040571x221119276.

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Policy decisions in healthcare inherently involve value choices, but these are rarely made explicit. As a health economist participating in policy debates, I have become increasingly concerned about the profession’s implicit values and began to explore – through a PhD in theology – what a theologically informed basis for health economics, and healthcare funding in particular, might comprise. The result is articulation of a set of principles derived from the parable of the ‘Good’ Samaritan – compassion, social justice and stewardship.

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Gribble, J. "Why the Good Samaritan was a Bad Economist: Dickens' Parable for Hard Times." Literature and Theology 18, no. 4 (2004): 427–41. http://dx.doi.org/10.1093/litthe/18.4.427.

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Russell, Richard Rankin. "'Who Is My Neighbour?': Leopold Bloom and the Parable of the Good Samaritan." Dublin James Joyce Journal 10, no. 10 (2017): 22–43. http://dx.doi.org/10.1353/djj.2017.0002.

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Overmyer, Sheryl. "One Parable, Two Interpretations: Pope Francis and William Langland on the Good Samaritan." Nova et vetera 21, no. 2 (2023): 541–59. http://dx.doi.org/10.1353/nov.2023.a919214.

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A. A., Atowoju,, Adimula, R. A., and Jimoh A. T. "Exemplifying the Parable of the Good Samaritan (Luke 10:25-37) in Fostering Peaceful Co-Existence among Christians and Muslims in Nigeria." African Journal of Social Sciences and Humanities Research 7, no. 3 (2024): 164–74. http://dx.doi.org/10.52589/ajsshr-ydjxuwyy.

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In the last three decades, most of the major conflicts in Nigeria are centered on ethnicity and religion. Fundamental Muslims and Christians or moderate (liberal) Muslims and adherents of African Indigenous Religions have wrecked a lot of havoc in Nigeria. In many cases, religious leaders and politicians have manipulated these conflicts for political and economic gains. These conflicts have resulted in the death of several thousands of people and loss of unquantifiable amount of money and property. Various attempts by government, individuals, religious and other interest groups on resolving th

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Łazarewicz-Wyrzykowska, Elżbieta. "Invisible Solidarity." Journal of Catholic Social Thought 19, no. 1 (2022): 105–26. http://dx.doi.org/10.5840/jcathsoc20221918.

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In this article the author uses Pope Francis’s understanding of solidarity expressed in the encyclical Fratelli tutti to interpret the hitherto unacknowledged role of women’s invisible work in the Polish social movement Solidarność (Solidarity). The author then juxtaposes their contribution with the work of volunteers involved in helping the migrants in the humanitarian crisis on the border between Poland and Belarus, considered from the perspective of the exegesis of the parable of the Good Samaritan in Fratelli tutti. A postscript places these events in the context of the Russian invasion of

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Orbih, William I. "Decolonizing the Gospel of Love in Africa." Religions 15, no. 5 (2024): 519. http://dx.doi.org/10.3390/rel15050519.

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The violence of missionary agents on Africans contradicted the gospel of Christ’s redemptive love, which they preached. In response to the contemporary manifestations of the violence and dehumanization of “colonial love”, this article proposes the decolonization of the gospel of love, both as theological hermeneutic and a moral imperative in the African Church. In the parable of the Good Samaritan, Jesus commands us to recognize every human being as a neighbor. Within a colonial context, this means rejecting the dualistic logic of colonial love, its segregation, dehumanization, and violence.

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Raulina, Raulina. "Belas Kasih Tanpa Batas: Refleksi Naratif-Teologis atas Lukas 10:25–37 dalam Konteks Kontemporer." Jurnal Teologi dan Pelayanan Kerusso 10, no. 1 (2025): 75–88. https://doi.org/10.33856/kerusso.v10i1.9.

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In the context of a modern world increasingly marked by social fragmentation and individualistic tendencies, the parable of the Good Samaritan (Luke 10:25–37) offers a radical ethical vision regarding love and the identity of one's neighbor. This article aims to analyze the theological message of the parable using a narrative interpretation approach, particularly through an examination of narrative structure, characterization, and the dynamics of social reversal presented by the text. The study's findings indicate that love in this narrative is not merely an emotional response but a concrete a

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Raulina, Raulina. "Belas Kasih Tanpa Batas: Refleksi Naratif-Teologis atas Lukas 10:25–37 dalam Konteks Kontemporer." Jurnal Teologi dan Pelayanan Kerusso 10, no. 1 (2025): 75–88. https://doi.org/10.33856/kerusso.v10i1.467.

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In the context of a modern world increasingly marked by social fragmentation and individualistic tendencies, the parable of the Good Samaritan (Luke 10:25–37) offers a radical ethical vision regarding love and the identity of one's neighbor. This article aims to analyze the theological message of the parable using a narrative interpretation approach, particularly through an examination of narrative structure, characterization, and the dynamics of social reversal presented by the text. The study's findings indicate that love in this narrative is not merely an emotional response but a concrete a

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Keerankeri, George. "The Parable of the Good Samaritan: The Love Commandment and the Convergence of Religions." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2007, Vol 10/2 (2007): 51–64. https://doi.org/10.5281/zenodo.4284761.

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 Jesus’ teaching that the praxis of love of neighbour is  the means to inherit eternal life therefore is of interest to all, irrespective of their religious or ideological backgrounds, since  it deals with a value that is shared universally. So the author takes up the parable of the Good Samaritan and develops a per- spective that affirms this illustration of love of neighbour as a point of convergence of religions, given the presence of and em- phasis on love of neighbour in all religions. Then the author traces the love commandment in other religions. The autho

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Adiprasetya, Joas. "The Good yet Missing Innkeeper and the Possibility of Open Ecclesiology." Ecclesiology 14, no. 2 (2018): 185–202. http://dx.doi.org/10.1163/17455316-01402006.

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This article discusses the significant roles of the innkeeper and the inn (pandocheion) in the parable of the Good Samaritan and how contemporary Christians can use the story to construct an open ecclesiology in the midst of global fear of others. The idea of open ecclesiology requires a rethinking of the classical marks of the church as one, holy, catholic, and apostolic in the light of the new marks: diverse, vulnerable, concrete, and friendly. By tracing the root of pondok in Indonesian language back to the Arabic word funduq and the Greek word pandocheion in the Gospel of Luke, the author

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Hartin, Cole William. "The Parable of the Good Samaritan: Two Theological Readings in the Victorian Church of England." Horizons in Biblical Theology 43, no. 2 (2021): 146–65. http://dx.doi.org/10.1163/18712207-12341430.

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Abstract Taking seriously the reality that theological interpretation of Scripture is not a monolithic enterprise but rather a varied discussion, this paper outlines two historical contributions to the theological reading of Scripture in the Victorian Church of England. By examining the way Richard Chenevix Trench and John Keble interpret the parable of the good Samaritan, this essay shows that though both figures interpret Scripture in order to understand what it says about God, they diverge in their approach over questions of providence and ecclesial authority. The paper argues that for Tren

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