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The parable of the Good Samaritan (Luke 10: 25-37) is one of the most illustrious stories on human relations among the teachings of Jesus Christ. One of the critical questions among scholars is whether the parable should be understood as a mere story of loving a neighbour offering empathy and kindness to people in need, or as an allegory. This study interrogates the parable of the Good Samaritan as an allegory about the COVID-19 pandemic in Africa. On that basis, the Priest and Levite may refer to the government; Jericho may represent the world; thieves represent the hostile forces of the world in the form of the COVID-19 pandemic; the Samaritan represents Jesus Christ, and the Inn represents the Church. The study argues that while the moral aspect of good neighborliness is emphasized in the parable, the parable may also be viewed as an allegory considered related to the experiences of people under the coronavirus disease. The study also utilized the narrative perspective as a theoretical framework to cross-examine the parable of the Good Samaritan in the context of the COVID-19 pandemic. The study concluded that the discourses on the parable of the Good Samaritan remind people to love everyone, including their enemies, even in the context of health emergencies such as the COVID-19 pandemic where for the most part, others were shunned in an egocentric manner. [ABSTRACT FROM AUTHOR]

The narrative of the Good Samaritan as written in the Gospel of Luke is a familiar narrative among Christians. Some researchers have raised this narrative in terms of ethnic differences, but researchers are interested in examining this narrative from another point of view, namely religious differences. The dispute between the Jews and the Samaritans implied in this narrative is not only due to ethnic differences but also to religious differences. One of the religious conflicts that has occurred before is the imposition of Judaism on the Samaritans that occurred in Hyrcanus' time. Using a descriptive analysis approach, the researcher came to the conclusion that the narrative contains human values in terms of equality, compassion, and totality.

The parable of the Good Samaritan (Luke 10: 25-37) is one of the most illustrious stories on human relations among the teachings of Jesus Christ. One of the critical questions among scholars is whether the parable should be understood as a mere story of loving a neighbour offering empathy and kindness to people in need, or as an allegory. This study interrogates the parable of the Good Samaritan as an allegory about the COVID-19 pandemic in Africa. On that basis, the Priest and Levite may refer to the government; Jericho may represent the world; thieves represent the hostile forces of the world in the form of the COVID-19 pandemic; the Samaritan represents Jesus Christ, and the Inn represents the Church. The study argues that while the moral aspect of good neighborliness is emphasized in the parable, the parable may also be viewed as an allegory considered related to the experiences of people under the coronavirus disease. The study also utilized the narrative perspective as a theoretical framework to cross-examine the parable of the Good Samaritan in the context of the COVID-19 pandemic. The study concluded that the discourses on the parable of the Good Samaritan remind people to love everyone, including their enemies, even in the context of health emergencies such as the COVID-19 pandemic where for the most part, others were shunned in an egocentric manner.

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. [ABSTRACT FROM AUTHOR]

This article considers the relationship between Christian pastoral care and Artificial Intelligence systems. Four aspects are identified from definitions of pastoral care: the horizon of contingency in mortality, the role of wisdom rather than mere information, the oppressive and/or liberatory potential of AI and the importance of empathic presence. In rejecting a transhumanist argument that mental processes are substrate-independent, it is contended that pastoral carers embrace, rather than seeking to circumvent, their crucial finitude in being humans who care. A distinction is drawn between probabilistic reasoning and judgement in retaining a vital place for decision-making that is social. Whilst not eschewing value in AI systems, this article argues for critical evaluation of technologically framed contributions to addressing barriers to people's participation. The importance of empathy is highlighted—in the light of claims not only of robotic mimicry but of inter individual models of emotion. It is concluded that the notion of artificial care be ruled out although the possibilities of AI-assisted care are not dismissed. Opportunities for humans to abdicate from the responsibilities to care, in favour of AI substitutes, are deemed to be best avoided. [ABSTRACT FROM AUTHOR]

This study uses legal interpretation and analyzes the meaning in statutory regulations. Legal interpretation is used to analyze good Samaritan in the context of law in Indonesia which is also related to customs in international law and uses case analysis. This research is important because when there are restrictions on good Samaritan, good will actually turn into evil. Good Samaritan in a legal perspective is not something that must be regulated because goodness is a natural thing in humans. However, regulation cannot be used as the main reason because when goodness is allowed, human behavior will actually appear. Good will become evil influenced by artificial power. In this context, Indonesia must understand the meaning of good Samaritan by making good as a way to prevent evil. This means that restrictions still need to be carried out so that arbitrariness doesn't occur.

This article compares the principles: neighbor in English law, Good Samaritan in America and Ihsan (benevolence) in Islamic law and also see fraternity in French law. The focus of this article is on the scope and application of these rules especially on the compensation of benefactor. This study shows that the Islamic principle has a wider scope and application and is not limited to the state of necessity, but the criteria for describing a person as a benefactor in the judgments of common law courts are practical and useful. Iranian law could consider these characteristics as the criteria of the reasonableness of the behavior. Indicators of good faith, freeness, absence of contractual relationship, absence of gross negligence should be taken in consideration in all charitable activities.

For instance, while State B may have the military capacity to intervene, it may still be too risky for B to intervene alone, or doing so may be very costly for the citizens of State B. As in the Dangerous Beach cases, B could perhaps ask other states to join in a "coalition of the willing." For example, the financial costs faced by militaries include the costs of transport or equipment, whereas the financial costs faced by civilians (including neutral civilians, e.g., in neighboring countries) include the cost of replacing damaged property and the cost of lost business. Keywords: duty to rescue; Good Samaritan; humanitarian intervention; just war theory; responsibility to protect EN duty to rescue Good Samaritan humanitarian intervention just war theory responsibility to protect 183 200 18 06/06/23 20230601 NES 230601 INTRODUCTION The academic debate on armed humanitarian intervention has, in the last 20 or so years, largely moved on from the question of whether it can sometimes be permissible to intervene in another state (i.e., whether there is a right to intervene), to questions regarding, for instance, the existence of a duty to intervene, the allocation of the responsibility to intervene, and so on. So if we only look at country A and country B, or country A and country C, and so on - the kinds of assessments the individual rescue analogy would have us consider - we would be likely to conclude that rescue, while permissible, cannot be required in this case, given that for each country B, C, and so on, rescue would not be required.[2] However, Dangerous Beach shows us that there is another way to look at this case. [Extracted from the article]

The ethical discussion of end‐of‐life decisions has been with us for some time. This article focuses specifically on medically assisted dying. Representative secular, professional, and faith‐based ethical arguments for and against it are briefly reviewed. With respect for the contributions of that ethical discourse, the article sees the decision for aid in dying as a spiritual matter of the trust and freedom of faith in the loving, intimate presence of the Triune God with us in the incarnate Christ, and his union with the Father and the Spirit. [ABSTRACT FROM AUTHOR]

This study rereads the Parable of the Good Samaritan in the context of the coronavirus pandemic. It explores the two ways of looking that the passers-by did when they encountered the man who was robbed and abused by the wayside. I termed these two ways of looking in Filipino as malasakit and matapobre. The priest and the Levite were matapobre (mata: eye/ to look; pobre: poor – literally looking down on the poor) in their reaction in that they saw the man but ignored to aid him. The Good Samaritan showed malasakit (malasin: to look; sakit: pain – looking at pain, being compassionate) because he saw the man and helped him in his misery. In this study, I appropriated the experience of the abused man by the wayside to the experiences of people who suffered the effects of the pandemic. I also enumerated the different displays of the matapobre and the malasakit attitudes of people during this pandemic. The three characters in the Parable all looked down on the poor, yet this looking down should be nuanced. The priest and the Levite looked down with contempt and indifference since they did not do anything for the man they saw. The Samaritan, on the other hand, looked down with his eyes of mercy. I cited Scriptural passages of God and Jesus Christ looking down on humanity, which serves as examples for Christians in their duty to help the poor. Our look of mercy on the poor will obtain for us God’s look of mercy and the privilege of looking at his face forever in heaven. References Papal Documents Francis. Encyclical Letter on Fraternity and Social Friendship, Fratelli Tutti, October 3, 2020, http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html Francis. General Audience entitled “Go and do likewise (cf Lk 10:25-37),” (April 27, 2016), http://www.vatican.va/content/francesco/en/audiences/2016/documents/papa-francesco_20160427_udienza-generale.html Francis. Angelus Address, July 14, 2019, http://www.vatican.va/content/francesco/en/angelus/2019/documents/papa-francesco_angelus_20190714.html Benedict XVI. Encyclical Letter on Christian Love, Deus Caritas Est, December 25, 2005, http://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html John Paul II. Apostolic Letter on the Christian Meaning of Human Suffering, Salvifici Doloris, February 11, 1984, http://www.vatican.va/content/john-paul-ii/en/apost_letters/1984/documents/hf_jp-ii_apl_11021984_salvifici-doloris.html Catechisms Catechism of the Catholic Church. 2nd ed. Washington, DC: United States Catholic Conference, 2000. Catholic Bishops’ Conference of the Philippines ECCCE. Catechism for Filipino Catholics. Manila: Word and Life Publications, 1997. Books Bloomberg, Craig L. Interpreting the Parables. 2nd ed. Leicester: InterVarsity Press, 2012 Byrne, Brendan. The Hospitality of God: A Reading of Luke’s Gospel. Collegeville, Minnesota: Liturgical Press, 2015. Leoncini, Dante Luis P. “A Conceptual Analysis of Pakikisama [Getting Along Well with People]” in Filipino Cultural Traits: Claro R. Ceniza Lectures, ed. Rolando M. Gripaldo. United States of America: The Council for Research in Values and Philosophy, 2005. Ratzinger, Joseph (Benedict XVI). Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, trans. Adrian J. Walker. New York: Doubleday, 2007. Journal Articles Chamburuka Philemon M. and Ishanesu S. Gusha. “An Exegesis of the Parable of the Good Samaritan (Lk 10:25–35) and Its Relevance to the Challenges Caused by COVID-19.” HTS Teologiese Studies/Theological Studies, 76, no. 1 (2020): 1-7, https://doi.org/10.4102/hts.v76i1.6096 Redona, Marites Rano. “Malasakit: The Filipino Face of God’s Mercy.” The Asian Conference on Cultural Studies 2018, (Kobe, Japan, 1-3 June 2018): 97-106, https://papers.iafor.org/proceedings/conference-proceedings-ACCS2018/ Roukema, Riemer. “The Good Samaritan in Ancient Christianity.” Vigiliae Christianae, 58, no. 1: 56-74, https://doi.org/10.1163/157007204772812331 Sheqi, Nitoli and Chammah J. Kaunda. “Your Neighbour Is Yourself Reflected in the Mirror of Life A Naga Reading of the Good Samaritan Narrative in the Context of COVID-19.” The Ecumenical Review, 72, no. 4, (2020): 609-623, https://doi.org/10.1111/erev.12545 Website Contents Balancio, Joyce. “Duterte naniniwalang dumami ang COVID-19 cases dahil sa pagpapabaya ng publiko,” ABS-CBN News, March 9, 2021, https://news.abs-cbn.com/news/03/09/21/duterte-naniniwalang-dumami-ang-covid-19-cases-dahil-sa-pagpapabaya-ng-publiko Bible Hub. “Luke 10 Barnes’ Notes on the Bible,” accessed on May 18, 2021, https://biblehub.com/commentaries/barnes/luke/10.htm Brainy Quote. “Stephen Grellet Quotes,” Accessed May 19, 2021, https://www.brainyquote.com/authors/stephen-grellet-quotes Tan, Michael L. “’Matapobre’ Hospitality,” Inquirer.Net, October 4, 2017, https://opinion.inquirer.net/107624/matapobre-hospitality Vatican News, “Hail Holy Queen,” Accessed May 19, 2021, https://www.vaticannews.va/en/prayers/hail-holy-queen.html

This article seeks to examine the debilitating issue of ethnicity and conflict which is so prevalent in Africa with particular focus on Cameroon. Many situations of ethnicity and conflict have disrupted the unity of many communities in Africa. As Jesus equally lived in an agonistic society of stratification and class differences wherein the question of neighbourliness was a matter of endless discussion, Luke 10:29–37 is approached from an African perspective to verify what ethnicity and conflict meant to Jesus’ listeners in their 1st-century Mediterranean context and what it meant to Africans in their own context. The article contends that the continued resurgence of disputes over religious differences, a sense of belonging and cultural prejudice, inter alia are some of the consequential factors that breed ethnic conflicts in Cameroon. This article argues that to overcome these impediments, capacity prevention and conflict resolution should be strengthened through dialogue, mediation and arbitration with particular attention on the African values of love and compassion. Jesus’ method of conflict resolution was to show love and compassion, even to the enemy; thus He commissioned all to do the same, ‘Go and do likewise’ (Lk 10:37). The article concludes that if dialogue is considered and implemented, sustainable ethnic conflict resolution will be enhanced in Africa and the Cameroonian society. Contribution: This article highlights the relationship between ethnicity and conflict in Africa. Reading Luke 10:29–37 through the lenses of the African values of love and compassion, the article proposes that ethnic conflict can be overcome through dialogue, mediation and arbitration. The article thus contributes to the possible resolution of ethnic conflict in Africa and especially in Cameroonian society.

In this paper we focus on how the biblical concept of neighbour, found and known by the general public through the Parable of the Good Samaritan, can acquire public applicability. In the first part of our study we will analyze the altruism which its two characteristics, namely mercy and compassion, unfold, and how they result from the public application of the concept. In the second part of our study we will dwell on the public character of those who partake in the relations described in the parable, with both their negative and positive stances. The final part of our study will look at the public applicability of the neighbour concept and how it can create order within the public space. [ABSTRACT FROM AUTHOR]

Introduction: Little is known about the frequency and locations in which emergency physicians (EPs) are bystanders to an accident or emergency; equally uncertain is which contents of an “emergency kit” may be useful during such events. The aim of this study was to describe the frequency and locations of Good Samaritan acts by EPs and also determine which emergency kit supplies and medications were most commonly used by Good Samaritans.Methods: We conducted an electronic survey among a convenience sample of EPs in Colorado.Results: Respondents reported a median frequency of 2.0 Good Samaritan acts per five years of practice, with the most common locations being sports and entertainment events (25%), road traffic accidents (21%), and wilderness settings (19%). Of those who had acted as Good Samaritans, 86% reported that at least one supply would have been useful during the most recent event, and 66% reported at least one medication would have been useful. The most useful supplies were gloves (54%), dressings (34%), and a stethoscope (20%), while the most useful medications were oxygen (19%), intravenous fluids (17%), and epinephrine (14%).Conclusion: The majority of EPs can expect to provide Good Samaritan care during their careers and would be better prepared by carrying a kit with common supplies and medications where they are most likely to use them.

«To protect the world around us and within us is to take care of ourselves. But we need to constitute a ‘we’ that inhabits the common house.» (FT 17). Pope Francis’ insistence on the constitution of a “we” that inhabits the common house questions the conditions of possibility of this consideration of a common dwelling and habitat. Living in common invites us to specify both the renewed perception of an experience of “not being detached” from a relational life where all the elements of the created contribute to this network of vital interdependencies. But also to value this envelopment in a world of which we are a stakeholder, charged with a role at the service of all: to become a host in both senses of the word, to be received and to receive. [ABSTRACT FROM AUTHOR]

Scholars often puzzle over why the discussion about Torah obedience in Luke 10:25–29 does not appear to fit coherently with the story of the Good Samaritan that follows it (10:30–37). Was this an oversight on Luke's part, a lack of editorial finesse, or did he have other aims? In this paper, I will argue that the apparent shift in logic, marked by the transformation of the lawyer's question from 'Who is my neighbour?' (10:29) to 'Who acts as a neighbour?' (10:36), invites the lawyer to realign his interpretation of Lev 19:18 with the theology of imitatio Dei already present in Leviticus 19: The one who properly fulfills Lev 19:18 does so by imitating Yahweh. Within the context of Luke's Gospel, moreover, Luke 10:25–37 illustrates how Luke both affirms and expands the terms of Torah obedience such that proper fulfilment of the Mosaic Law requires a disclosure of and participation in the very nature of God. [ABSTRACT FROM AUTHOR]

For over a century, studies on Marcion have cited a quotation attributed to him in a fragmentary Syriac manuscript: London, British Library, Add. 17215 (fols. 30–3). An English translation of the relevant passage appeared in 1893, but no subsequent study has returned to the Syriac text itself. While this text has hitherto been cited as an anonymous Syriac source, this article identifies it as a letter by Jacob of Serugh (d. 520/1) and offers preliminary remarks on the implications of this identification for future research on Marcion's Gospel and his thought. [ABSTRACT FROM AUTHOR]

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 Trench, providence expands the scope of Scripture's meaning but for Keble it leads to specific interpretive outcomes. Essentially, while Trench sees Scripture to be the product of divine providence, Keble sees providence to have shaped the consensus of the early Church. [ABSTRACT FROM AUTHOR]

References to the Bible in European politics rarely are the subject of research by biblical scholars. Claims about Christianity and about themes and stories from the Bible, which have made a remarkable appearance in political discourse recently, especially in discussions of migration, have therefore gone unnoticed in our discipline. This paper wants to put this topic on the map by exploring three cases, from the Netherlands, Norway, and Germany, where politicians make an argument against accepting migrants, by appealing to neighbourly love and the story of the Good Samaritan (Luke 10:25–37). We ask whether the Bible appears here in its 'liberal' form, which scholars have shown to be a prevalent form of the Bible in US and UK politics, or whether we are seeing the development of a different political Bible. [ABSTRACT FROM AUTHOR]

In negative terms we could say that the issue of health care humanization arises from the dehumanization of certain health practices; in positive terms we can instead go back to the most ancient roots of the humanitas that medicine has embodied. Nevertheless, even in this renewed interest, it has not always been possible to adequately humanize or re-humanize the actions of health workers. In history there have been different health care patterns (that this article briefly discusses) and various pressures, both religious (such as the great saints’ reformers of assistance) and secular, in order to humanize the health world. Today the need to renew this process is felt even more and the “humanization of health care” must be considered as a priority of current medicine.

Abstract Background To reduce fatal drug overdoses, two approaches many states have followed is to pass laws expanding naloxone access and Good Samaritan protections for lay persons with high likelihood to respond to an opioid overdose. Most prior research has examined attitudes and knowledge among lay responders in large metropolitan areas who actively use illicit substances. The present study addresses current gaps in knowledge related to this issue through an analysis of data collected from a broader group of lay responders who received naloxone kits from 20 local health departments across Indiana. Methods Postcard surveys were included inside naloxone kits distributed in 20 Indiana counties, for which 217 returned cards indicated the person completing it was a lay responder. The survey captured demographic information and experiences with overdose, including the use of 911 and knowledge about Good Samaritan protections. Results Few respondents had administered naloxone before, but approximately one third had witnessed a prior overdose and the majority knew someone who had died from one. Those who knew someone who had overdosed were more likely to have obtained naloxone for someone other than themselves. Also, persons with knowledge of Good Samaritan protections or who had previously used naloxone were significantly more likely to have indicated calling 911 at the scene of a previously witnessed overdose. Primary reasons for not calling 911 included fear of the police and the person who overdosed waking up on their own. Conclusions Knowing someone who has had a fatal or non-fatal overdose appears to be a strong motivating factor for obtaining naloxone. Clarifying and strengthening Good Samaritan protections, educating lay persons about these protections, and working to improve police interactions with the public when they are called to an overdose scene are likely to improve implementation and outcomes of naloxone distribution and opioid-related Good Samaritan laws.

This paper engages with the narrative of the Good Samaritan from a Naga perspective in the context of COVID‐19. It demonstrates how Naga Indigenous hospitality, as opposed to contemporary Christianized hospitality in Nagaland, has an affinity with the teaching of Jesus in the narrative. The pertinent question it raises is what the Good Samaritan hospitality would look like if articulated from an Indigenous context during a pandemic. The paper argues that through rereading the story of the Good Samaritan, the Naga churches and society in general have the potential to reclaim and engage Naga's Indigenous culture of hospitality that supersedes ethnicity in the ongoing pandemic. [ABSTRACT FROM AUTHOR]

Humans are biologically vulnerable beings, a situation dealt with by cooperation, which often involves and at the same time leads to significant physical closeness. Infectious diseases, especially those with an epidemic spread, endanger both the human biological organism and physically close social interactions; to protect the body, measures are taken to limit close interactions. This essay analyzes the effect of physical distancing imposed in the COVID-19 pandemic on close aid relationships, from a Christian religious and moral perspective, characterized by the ethics of virtue. The parable of the Good Samaritan, reinterpreted in the context of the current situation, is used as a heuristic tool. In such exceptional situations, the virtues indispensable to a successful strategy, such as trust, responsibility, solidarity and even heroism, are only revealed on condition of their prior cultivation in ordinary life situations. The role of a school education capable of producing prosocial virtues is highlighted, as well as the indispensable role of communities on a meso-social scale, such as the Church (parishes), in order to ensure to these virtues an inclusiveness that transcends the circle of closest interactions (family, friends) and reaches out to farther human realms (anonymous). [ABSTRACT FROM AUTHOR]

The goal of this paper is both descriptive and prescriptive. The European sub-region called Central and Eastern Europe is understood and analyzed mostly through social scientific theories and models which have a Western European or North American origin. The region is often observed from the outside, and many interpretations of regional transformation are based on codes and categories of these external perspectives, which I will call heteropoiesis. I try to argue for an autopoietic approach from the opposite direction: from the inside. In my approach, I focus, first of all, on the historical and contemporary social experiences of the societies of the region. After authoring many theoretical and analytical works on it, I have come to believe that the key characteristic of the region is its wounded collective identity. The main narrative in the region is backward-looking and nostalgic, and also characterized by feelings of victimhood and revenge. Nationalism and xenophobia in the region are consequences of this traumatized self-understanding. To understand Central and Eastern Europe one must understand the wounds of history and the role of the trauma-centered narratives of today. 摘要: 本文的目标既是描述性的，也是规范性的。欧洲次区域称为中欧和东欧，主要通过具有西欧或北美起源的社会科学理论和模型来理解和分析的。该区域经常是被从外部观察，对区域转变的许多解释都基于这些外部观点的代码和类别，我称之为 异类。我试图从相反的方向，主张从内部自体的方法。在我的方法中，我首先侧重于该区域的历史和当代社会经验。在创作了许多理论和分析著作之后，我开始相信，该地区的主要特征是它受伤的集体身份。该地区的主要叙述是向后看和怀 旧，也以受害感和报复感为特征。该区域的民族主义和仇外心理是这种饱受创伤的自我理解的后果。要了解中欧和东欧，必须了解历史的创伤和今天以创伤为中心的叙述的作用。 Resumen: La creciente comprensión de la persecución religiosa por motivos de género, en algunos de los países más complicados del mundo para los cristianos, ofrece una perspectiva oportuna sobre la compleja dinámica en la que la iglesia y las misiones han sido a menudo cómplices involuntarias debido a la visibilidad limitada de los elementos que contribuyen a estas heridas. Una nueva investigación sobre estos fenómenos globales que producen heridas profundas se levanta como una advertencia y un indicador como un camino para las ministraciones efectivas por parte de iglesias y de ministerios cristianos que están trabajando en las zonas más gravemente afectadas del mundo. A partir de las últimas tendencias identificadas por el World Watch Research, de los resultados de la Consultation for Christian Women under Pressure for their Faith , de un estudio de caso contemporáneo de la República Centroafricana y de un caso histórico de la narrativa bíblica, se explorarán oportunidades prácticas para un enfoque holístico que prepare, cure y restaure a comunidades que se encuentran bajo una fuerte presión por su fe cristiana. [ABSTRACT FROM AUTHOR]

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Background: Early bystander cardiopulmonary resuscitation (CPR) has been associated with better patient outcomes in cardiac arrest. Despite this, not all cases of cardiac arrest receive bystander intervention. Reasons for this gap include disparities in provision of bystander CPR between race, gender and age groups. Concern of legal liability for responders has also been described. We propose that bystanders are more likely to face litigation for lack of intervention compared to providing bystander CPR due to the presence of 'Good Samaritan' statutes in all 50 states. This review of the legal literature seeks to quantify the number of cases brought against bystanders in the US over the past 30 years and explore the reasons behind them.Methods: The Westlaw legal research database was searched for jury verdicts, settlements, and appellate opinions from all 50 states from 1989 to 2019 for personal injury or wrongful death lawsuits involving CPR. Of 506 cases manually reviewed by the authors, 170 were directly related to CPR. Case details including jurisdiction, location, date, plaintiff and defendant demographics, level of training of CPR provider, relationship to patient, motivation for the lawsuit, and case outcomes were recorded.Results: Our data show a significant difference in the number of cases of cases alleging battery versus negligence regarding provision of CPR. Of 170 cases, 167 were due to inadequate or untimely bystander CPR. Three cases alleging harm due to providing CPR were identified.Conclusions: This study represents the largest single study of legal cases involving bystander CPR in the medical literature. The likelihood of litigation is significantly higher in cases with bystander CPR absent or delayed. The authors propose the inclusion of this data and reiteration of 'Good Samaritan' statutes in all 50 states during CPR training to reassure and encourage public response to cardiac arrests. [ABSTRACT FROM AUTHOR]

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 between the Samaritan and the innkeeper) to realize agapeic-love towards the robbers' victim. It concludes with noting that the grace-based Christian medical ethic perfects the nature-based Hippocratic ethic not by destroying it, but, rather, by employing it. [ABSTRACT FROM AUTHOR]

The story about the "Good Samaritan" in the gospel of Luke appears in the midst of a halakhic discussion between Jesus and a Judaean "lawyer" over who constitutes a "neighbor" (Luke 10:25-37). While scholars have often interpreted this pericope as a call for social inclusivity, the ways that Luke relies on and perpetuates prejudicial Judaean stereotypes about Samaritans have seldom been analyzed. This study draws on social-scientific and critical theory on ethnicity and the plethora of recent scholarship on Samaritan-Judaean interactions in order to explore the ways in which Luke's text conveys prevalent ethnic stereotypes about Samaritans. It argues that Luke, like earlier and contemporaneous Judaean sources, appropriates an ethnographic representation of Samaritans as "proximate others" as part of a process of identity formation. [ABSTRACT FROM AUTHOR]

Road Transport sector plays a crucial role in the socio-economic development of a nation. Sea changes that the sector has seen over the years was a developmental necessity. At the same time the number of road accidents and road fatalities have gone up exponentially, imposing huge socio-economic burden. Many of the existing provisions of Motor Vehicle Act were outdated and some provisions had become irrelevant. With this legislative development in the form of amendments, India should catch-up with the rest of the world in making Indian roads safer and also strengthen the security mechanism designed to help road accident victims. [ABSTRACT FROM AUTHOR]

Objective: To examine the effects of a harm reduction policy, specifically Good Samaritan (GS) policy, on overdose deaths.Data Sources/study Setting: Secondary data from multiple cause of death, mortality records paired with state harm reduction and substance use prevention policy.Study Design: We estimate fixed effects Poisson count models to model the effect of GS policy on overdose deaths for all, prescription, and illicit drugs, controlled substances, and opioids, while controlling for other harm reduction and substance use prevention policies.Data Collection/extraction Methods: We merge secondary data sources by state and year between 1999 and 2016.Principal Findings: We fail to identify a statistically significant effect of GS policy in reducing overdose deaths broadly.Conclusions: While we are unable to identify an effect of GS policy on overdose deaths, GS policy may have important effects on first-stage outcomes not investigated in this paper. Given recent state policy changes and rapid increase in many categories of overdose deaths, additional research should continue to examine the implementation and effects of harm reduction policy specifically and substance use prevention policy broadly. [ABSTRACT FROM AUTHOR]

A partir de la Parábola del Buen Samaritano, en el Evangelio de San Lucas, se aborda el concepto de “amor al prójimo”, llevado hasta sus últimas consecuencias por el Arzobispo Mártir Monseñor Oscar Arnulfo Romero, lo cual le costó la vida producto de un cobarde asesinato político, que en realidad fue un asesinato por “odio a la fe” católica, que había tomado parte por los pobres y olvidados de su país, el pueblo sufriente de una injusticia que clama al cielo. La praxis liberadora de Monseñor Romero constituye la senda a seguir en la praxis del amor que conduce a la plenitud de vida personal y social, histórica y trascendente, en la realización del reino de vida, verdad, justicia y amor aquí en la tierra. La visión de Monseñor Romero como pastor de la Iglesia Católica, al igual que las otras iglesias cristianas, reconoció que las decenas de miles de víctimas del conflicto social, constituían “el pueblo crucificado”. Starting from the Parable of the Good Samaritan, in the Gospel of Saint Luke, the concept of "love of neighbor" is addressed, carried to its ultimate consequences by Archbishop Mártir Monsignor Oscar Arnulfo Romero, which cost him his life as a result of a cowardly political murder, which in reality was a murder for Catholic "hatred of the faith", which had taken part for the poor and forgotten of their country, the suffering people of an injustice that cries out to heaven. The liberating praxis of Monseñor Romero constitutes the path to follow in the praxis of love that leads to the fullness of personal and social, historical and transcendent life, in the realization of the reign of life, truth, justice and love here on earth. The vision of Monsignor Romero as pastor of the Catholic Church, like the other Christian churches, recognized that the tens of thousands of victims of social conflict, constituted "the crucified people".

This article relates Luke 10:30–35 to the situation of Africa in her drive from a state of underdevelopment to a state of development. From the perspective of African Biblical Interpretation, the model of risk-bearing or risk-taking is used to illustrate and interpret Africa's present state of misery. The article suggests that two important requirements are needed for Africa to relocate herself on her initial trajectory and thus complete her journey: the need for a "risk-taking Samaritan" (or simply, a "risk-taking" or "good Sama") and the need to ask the right questions. The article concludes that African success greatly depends on the question "To whom am I a neighbour?" [ABSTRACT FROM AUTHOR]

The article discusses the aspects of Good Samaritan laws in the U.S. which provide legal protection to people who attempt to rescue or offer medical care assistance to injured persons despite absence of medical training. Topics discussed include the scope of legal liability protection under the laws, the underlying distributive justice and legal positivism theories behind Good Samaritan laws, and the coverage of the laws in U.S. states including Alabama, Michigan, and Wyoming.

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 demonstrates rich intercultural and interreligious negotiations that encourage Indonesian Christians to reclaim their heritage from their Muslim counterparts. The article concludes with the story of gki Yasmin as a diaclesial and open church that passes-through or crosses-over boundaries amidst violence. [ABSTRACT FROM AUTHOR]

Background: To reduce fatal drug overdoses, two approaches many states have followed is to pass laws expanding naloxone access and Good Samaritan protections for lay persons with high likelihood to respond to an opioid overdose. Most prior research has examined attitudes and knowledge among lay responders in large metropolitan areas who actively use illicit substances. The present study addresses current gaps in knowledge related to this issue through an analysis of data collected from a broader group of lay responders who received naloxone kits from 20 local health departments across Indiana. Methods: Postcard surveys were included inside naloxone kits distributed in 20 Indiana counties, for which 217 returned cards indicated the person completing it was a lay responder. The survey captured demographic information and experiences with overdose, including the use of 911 and knowledge about Good Samaritan protections. Results: Few respondents had administered naloxone before, but approximately one third had witnessed a prior overdose and the majority knew someone who had died from one. Those who knew someone who had overdosed were more likely to have obtained naloxone for someone other than themselves. Also, persons with knowledge of Good Samaritan protections or who had previously used naloxone were significantly more likely to have indicated calling 911 at the scene of a previously witnessed overdose. Primary reasons for not calling 911 included fear of the police and the person who overdosed waking up on their own. Conclusions: Knowing someone who has had a fatal or non-fatal overdose appears to be a strong motivating factor for obtaining naloxone. Clarifying and strengthening Good Samaritan protections, educating lay persons about these protections, and working to improve police interactions with the public when they are called to an overdose scene are likely to improve implementation and outcomes of naloxone distribution and opioid-related Good Samaritan laws. [ABSTRACT FROM AUTHOR]

This article responds to Ruben Zimmermann’s latest book, Puzzling the Parables of Jesus (2015). In particular, one aspect of his proposed method is challenged, namely, his conscious attempt to do away with considerations of the pre-Easter context when interpreting the parables. The article finishes by proposing a variant methodology of parable interpretation, featuring the parable of the Good Samaritan as a working example.

The Trump administration’s controversial immigration policy has provoked significant opposition, including against a 35-day partial shutdown of the federal government over Trump’s insistence on a “wall,„ but the most outrage was generated by the “zero-tolerance policy„ for refugees and asylum seekers that resulted in the forced separation of thousands of children from their parents. This essay evaluates the current U.S. policy in light of the life and teachings of Jesus as portrayed in the New Testament Gospels, beginning with the flight into Egypt (Matthew 2:13–15; cf. Deuteronomy 10:19–20) but focusing primarily on Jesus’s teachings on hospitality—including the love of neighbor and the stranger—for those people with their “backs against the wall,„ in the words of Howard Thurman. Key passages include the parables of the Good Samaritan (Luke 10:26–37), the Sheep and Goats (Matthew 25:31–46), and the Great Dinner (Luke 14:15–24).

Introduction: Little is known about the frequency and locations in which emergency physicians (EPs) are bystanders to an accident or emergency; equally uncertain is which contents of an “emergency kit” may be useful during such events. The aim of this study was to describe the frequency and locations of Good Samaritan acts by EPs and also determine which emergency kit supplies and medications were most commonly used by Good Samaritans. Methods: We conducted an electronic survey among a convenience sample of EPs in Colorado. Results: Respondents reported a median frequency of 2.0 Good Samaritan acts per five years of practice, with the most common locations being sports and entertainment events (25%), road traffic accidents (21%), and wilderness settings (19%). Of those who had acted as Good Samaritans, 86% reported that at least one supply would have been useful during the most recent event, and 66% reported at least one medication would have been useful. The most useful supplies were gloves (54%), dressings (34%), and a stethoscope (20%), while the most useful medications were oxygen (19%), intravenous fluids (17%), and epinephrine (14%). Conclusion: The majority of EPs can expect to provide Good Samaritan care during their careers and would be better prepared by carrying a kit with common supplies and medications where they are most likely to use them.

Care for the poor was a major concern of Cyprian, bishop of Carthage, in the mid-third century. Luke's gospel, with its emphasis on wealth and possessions, was an important source of his pastoral exhortations on the topic. This article considers the reading strategies Cyprian employs to appropriate Luke--model, image and direct application--and the themes which emerge in his exegesis--renunciation, reward, reversal, and redemption. It also considers the parable of the Good Samaritan, a key text on love for neighbour which is used by Cyprian, not with regard to those in physical need, but rather the wounded lapsed who required spiritual healing. Cyprian's use of Luke in formulating his wealth ethics contributes to our understanding of the patristic reception of the Third Gospel, as well as early North African exegesis. [ABSTRACT FROM AUTHOR]

Apathy has become a problem which endangers Chinese society, in part because those assisting the injured could be exposed to liability. With reference to both law and morality, the longstanding issue of 'duty to rescue' is explored in the Chinese socio-legal context. It remains highly controversial whether it is legitimate or justifiable to impose a legal duty on 'Good Samaritans' to assist people who are in perilous situations. Reference is also made to the legislative response of other major jurisdictions, which are examined and compared taking into account their social and legal specificities. A tentative conclusion is provided that China should take a pragmatic position: in between harsh civil law jurisdictions, and common law jurisdictions (which have traditionally been averse to making moral duties actionable legal claims). Arguably, Good Samaritan laws can provide a moral compass that directs the public appropriately in assisting people in distress. Law should not only reflect society's moral values; law also has a role to play in reshaping morality in China's rapidly changing society. [ABSTRACT FROM AUTHOR]

More people are travelling by air and in-flight medical emergencies are becoming more common. Some in-flight emergencies require assistance from passenger doctors who act as good Samaritans in the sky. Their liability and the associated medico-legal issues of providing assistance in mid-flight emergencies are unknown. Although provisions exist in theory about good Samaritans on the ground, it is unclear to what extent these doctrines are applicable to good Samaritans in the sky. This article examines the obligations, liability and legal protection of doctors when acting as good Samaritans in mid-flight emergencies, regardless of their nationalities. It examines the jurisdiction, existing legislations, case law in the United Kingdom and compares with their equivalence in the United States and to some extent, with the legal provisions in France. In addition to in-flight emergencies, this article reviews airlines’ liability for injuries sustained by passengers during flight. It is concluded that doctors’ liability is unclear and uncertain, their legal protection is inadequate and inconsistent; airlines’ liability is restricted by the courts. Reforms proposed include legislative enactment and extension of commercial airliners’ insurance to accord the deficient legal protection. [ABSTRACT FROM AUTHOR]