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This dissertation asks the question, “How might one become a person who can love neighbors well, particularly amid disruptions to one’s way of being in the world?” The answer, I argue, is that this way of being is something which, ironically, we cannot achieve on our own, but must receive from the neighbor. To become people who can love neigh- bors well we will need to: 1) inhabit a way of being where we are moved in our guts to love others; 2) be able to encounter others in a way that ironizes the self and acknowledges the other; and 3) be initiated into a sacramental way of being in the world, where meaning exists not solely in the head, but in a world where God’s presence in mundane realities calls us to act in love toward others. This project fails if it is simply a task of self-formation, where the world, and others in the world, are merely the setting for one to become the best sort of person. Becoming those who love neighbors well happens not by doing things in order to become such person, but, by receiving ourselves from others in radical hope.

Esta tese aborda a categoria de hospitalidade para uma leitura hermen?utica da boa nova do evangelho de Jesus, mais especificamente, do an?ncio do Reino de Deus. Percorrem-se os escritos do Antigo Testamento para caracterizar a hospitalidade como uma norma cultural e religiosa presente na hist?ria e na forma??o identit?ria do povo judeu, que a recebe como mandato divino em vista do acolhimento ao estrangeiro. Apresenta-se, a partir da vinda de Jesus, a irrup??o do Reino de Deus e, com ele, a chegada do tempo de salva??o, revelando o rosto misericordioso de Deus e ressignificando o sentido de amor a Deus e ao pr?ximo. Interpreta-se o Reino de Deus em uma hermen?utica hospitaleira, em que Jesus ? revelado como h?spede, em sua singeleza e necessidade de acolhimento, e, ao mesmo tempo, como anfitri?o, ofertando amparo e comunh?o ao povo exclu?do e necessitado. Apresenta-se o mandamento do amor como mensagem central e como forma eficaz da hospitalidade que realiza o Reino de Deus e, a partir de uma an?lise narrativa, prop?e-se a par?bola do bom samaritano (Lc 10,25-37) como refer?ncia e express?o do amor a Deus e ao pr?ximo que gera acolhimento e compaix?o, o aspecto mais alto e mais profundo da hospitalidade. Dessa forma, oferece-se um modelo de hospitalidade compassiva, firmemente ancorada no agir gratuito e misericordioso de Deus, que se doa como caminho, alargando horizontes e promovendo di?logo e acolhimento na perspectiva inclusiva do amor hospitaleiro. This doctoral dissertation addresses the category of hospitality for a hermeneutic reading of the good news of the gospel of Jesus, more specifically, the proclamation of the Kingdom of God. The writings of the First Testament are analyzed in order to outline hospitality as a cultural and religious norm throughout the history and identity formation of the Jewish people, who receive it as a divine mandate in view of welcoming the stranger. Based on the coming of Jesus, the irruption of the Kingdom of God is presented and, with it, the beginning of the time of salvation, thus revealing the merciful face of God and giving new meaning to the love of God and neighbor. The Kingdom of God is elucidated through a hospitable hermeneutic, in which Jesus is revealed as a guest, in his simplicity and need for shelter, and, at the same time, as a host, offering support and communion to the excluded and needy people. The commandment of love is presented as a core message and as an effective form of hospitality which gives rise to the Kingdom of God, and, from a narrative analysis, the parable of the good Samaritan (Lk 10,25-37) is used as a reference and expression of love of God and neighbor that generates warm reception and compassion, the highest and deepest aspects of hospitality. Hence, a model of compassionate hospitality is provided, firmly anchored in the free and merciful act of God, who offers Himself as a path, broadening horizons and promoting dialogue and acceptance in the inclusive perspective of hospitable love. Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES

All relationships are castrated by abiding self-interest. Face to face relationships being mediated by teletechnologies, we have entered what Gilles Deleuze has described as societies of control. Capitalist leaven is unfortunately embedded in what we called friendship. Given this condition of humanity, the encyclical letter, Fratelli Tutti of Pope Francis is a welcome light in the dark atmosphere marked by hate and fear of the other. In the light of the encyclical, we consider the challenge to build borderless friendship through our answerability to the other. Jesus being the model of answerability to the Other, we consider the challenge to measure up to the measureless standard of His love.

Based on the Papal Encyclical, Fratelli Tutti, the author reflects on its relevance for today and applies it to various contexts like immigrants, inter-religious dialogue, political charity and peace and reconciliation. The author bases his exploration from Biblical perspectives and indicates the relevance of this powerful encyclical for our religious, spiritual, moral and political lives.

In our country due to the caste mentality that ruled the minds and hearts of people for centuries, ill treatment of Dalits continues. I give a list of events where Dalits have been mistreated in various parts of the country, especially in North India. It seems something natural to Indians to ill treat a Dalit, as if it is his/her due; they deserve to be treated that way. That is the way the caste people seem to think and behave. It is high time that we recognize the foolishness in the caste system and give it up completely and treat every human as equal to one another. This call to equality does not go against the need to see the other as always more important than myself and give preference to other’s point of view in any conflict situation.

The article presents a brief hermeneutic-theological study of the parable of the good Samaritan, narrated only by the evangelist Luke (cf. Lk 10,25-37). It presents, in a succinct way, an overview of the Gospel according to Luke, following some methodological steps that help in the understanding of the biblical text. Then, contextualizes that pericope within the Gospel, presenting a comment that helps in understanding the text. Finally, some conclusions are drawn up that help the reader to reflect on the actuality of the parable. O artigo apresenta um breve estudo hermenêutico-teológico da parábola do bom samaritano, narrada somente pelo evangelista Lucas (cf. Lc 10,25-37). Apresenta, de maneira sucinta, uma visão geral do Evangelho segundo Lucas, seguindo alguns passos metodológicos que ajudam na compreensão do texto bíblico. Em seguida, contextualiza a referida perícope dentro do Evangelho, apresentando um comentário que ajuda na compreensão do texto. Por fim, labora-se algumas conclusões que ajudam o leitor a refletir sobre a atualidade da parábola.

Following many recent intentional mass casualty incidents (MCIs), bystanders have come to the rescue, helping those around them. These active bystanders, known as immediate responders, have saved lives by providing immediate care for life-threatening injuries, evacuating victims, and transporting the injured to hospitals. However, immediate responders also tend to overwhelm the closest hospital and inaccurately prioritize victims for treatment. Emergency responders must manage this emergent response to leverage the benefits of the extra help but to avoid unintended consequences. A literature review and analysis of recent MCIs reveals that existing planning assumptions do not account for bystander help; this thesis recommends a new paradigm for MCI management that takes into account the complexity of MCIs, including immediate responder emergence, and includes suggestions for training incident commanders to operate in these novel and complex environments. The thesis also provides recommendations for encouraging bystanders to become immediate responders by creating a helping culture, which can include providing community training and bolstering laws to protect Good Samaritans. Civilian, Maryland-National Capital Region Emergency Response System Approved for public release. distribution is unlimited

Artykuł analizuje, obecną w tradycji chrześcijańskiej od św. Augustyna, kategorię ordo caritatis. Przedstawia ją z perspektywy historycznej i podejmuje próbę wykazania jej aktualności, a także możliwości odniesienia jej do współczesnych problemów migracyjnych. W artykule zauważa się bowiem, że kategorię ordo caritatis przywoływało się zawsze wtedy, gdy trzeba było znaleźć odpowiedź na pytanie: Jak i komu pomóc w sytuacji, kiedy nie można pomóc wszystkim? Autor przekonuje, że kategoria ordo caritatis jest stale aktualna (także w duchu soborowej odnowy) i może być odnoszona do współczesnych problemów migracyjnych. Kategoria ta zabezpiecza przed kierowaniem się w procesie pomagania jedynie emocjami i przypomina o konieczności racjonalności działań i konieczności zachowania w nich logiki oraz porządku.

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.

Border-crossing is a defining subject in the contemporary field of postcolonial studies. Situating the parable of the Good Samaritan within this landscape, the present study engages the dynamism of border-crossing in the popular parable of the Good Samaritan. While the parable of the Good Samaritan has been studied from varieties of methodologies and perspectives, the mechanics of border markings – within the fictionality of border space – has generally escaped this study. Using social identity theory in this direction, the work probes the dynamics of group border markings in the characterization of this story – and the significance of this border polemics in the mapping of Luke-Acts. Consequently, the paper offers fresh perspectives to this popular parable in the different negotiations of border markings and the polemics of otherness in this story.

Wydana przez Papieską Radę ds. Służby Zdrowia Nowa Karta Pracowników Służby Zdrowia przywołuje we wstępie i w zakończeniu Przysięgę Hipokratesa. Podobnie we wstępie przypomina o ewangelicznej przypowieści o dobrym Samarytaninie. Niniejszy artykuł wykazuje, że w przywołaniach tych nie chodzi o zwykłe przypomnienie tych ważnych dla etyki lekarskiej starożytnych tekstów. Zacytowanie Przysięgi Hipokratesa oraz przypowieści o dobrym Samarytaninie wskazuje na ich aktualność. Te powszechnie znane teksty syntetyzują wiele szczegółowych zagadnień poruszanych przez bioetykę i etykę lekarską, wnikliwie omówionych w Nowej Karcie, a także, co chyba jest najważniejsze, wytyczają drogę formacji sumienia pracowników służby zdrowia, która winna przebiegać dwutorowo: poprzez refleksję etyczną, dokonywaną na płaszczyźnie rozumowej oraz poprzez zgłębianie na płaszczyźnie wiary przesłania moralnego, płynącego z objawienia chrześcijańskiego, a wyjaśnianego i głoszonego przez nauczanie Kościoła.

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.

Um desígnio ético da parábola do Bom Samaritano (Lc 10, 25-37) será apresentaruma narrativa sobre a Outra qualidade de Vida. A parábola aponta para variadas formas de qualidade de vida, que vão desde as qualidades telúricas de vida, passando pela qualidade de vida poiética, até atingir a qualidade de vida escatológica, como a verdadeira qualidade de Vida. A narrativa bíblica do Desvalido no Caminho refere uma forma nova de referenciar a outraqualidade de vida, como uma qualidade soteriológica da vida humana neste mundo. Desvalido vive na qualidade de vida soteriológica, porque vive comohospitalidade poiética e como ética soteriológica. A outra qualidade de vida dáum sentido ético à qualidade de vida poiética., According to the Good Samaritan parable there is a new ethic lecture to the quality of life. This life’s quality will be to become a new escathological and soteriological formulations by the Helpless at the Roadside. The life’s quality defines a new plesiologic aretology and suggests a very important reception ethic according to the hospitality. The other life quality defines a new ethical sense to the poietic quality of the Samaritan, because Jesus Christ is the soteriological life quality. However, the Good Samaritan carries out different and new dimensions to the life’s quality. And the very life quality is the Jesus Christ living in this World. The article concerns the critical approach taken to ethics by the Helpless at the Roadside focusing in particular on the logical quality of life.

The dissertation explores the ends of medicine in Catholic theology. It focuses on the study, from a theological and teleological viewpoint, of two concepts: caring and curing. The main question is: What is the relationship between caring and curing as ends of medicine in Catholic theology?The method is theological with the study of the Bible, the Fathers of the Church and the Magisterium of the Catholic Church, with adding philosophical (or ethical) and theological traditional and modern sources.The dissertation is divided into four parts: Part One is a biblical study which begins with the Old Testament where God appears as the only one who can cure illnesses. But a reflection on wisdom includes the role of physicians who cooperate in God’s plan for the well-being of humanity. The New Testament, especially the parable of the Good Samaritan, confirms that care is the primordial end of medicine. However, this does not mean that cure is a secondary end. In Part Two, we present the image of Christ the Physician as seen by the Fathers of the Church. He heals and saves humanity by his sufferings, by taking unto himself all the sufferings of humanity. He appears as the Man-God who suffered greatly. He is the God of compassion who calls to take care of the suffering humanity. Part Three highlights a hierarchy in the ends of medicine in the Magisterium of the Catholic Church. This is to care always, and to cure when possible. Cure is a part of care, cure is within care. This means that, in the order of intention, to care is before to cure. But in the order or execution, the two ends must be concomitant. Part Four determines how God’s plan on the ends of medicine are concretely mirrored in each physician. It seems that a confusion in the relationship between cure and salvation can be at the origin of a reversal in the hierarchy of the ends of medicine.The study of the Bible, the Fathers of the Church and the Magisterium of the Catholic Church allows to put into light a theology of medicine. The primary end of medicine is to alleviate the sufferings of the world and to accompany those who suffer. This theological reflection is fundamental since therapeutic medicine, which becomes more and more techno-scientific, runs the risk of wanting to cure at all costs., La thèse explore les finalités de la médecine en théologie catholique. Elle se concentre sur l'étude, d'un point de vue théologique et téléologique, de deux concepts : soigner et guérir. La question principale est : quelle est la relation entre le soin et la guérison en tant que finalités de la médecine en théologie catholique ?La méthode est théologique avec l'étude de la Bible, des Pères de l'Église et du Magistère de l'Église catholique, avec l'ajout de sources philosophiques (ou éthiques) et théologiques traditionnelles et modernes.La thèse est divisée en quatre parties : La première partie est une étude biblique qui commence par l'Ancien Testament où Dieu apparaît comme le seul à pouvoir guérir les maladies. Mais une réflexion de sagesse inclut le rôle des médecins qui coopèrent au plan de Dieu pour le bien-être de l’humanité. Le Nouveau Testament, en particulier la parabole du Bon Samaritain, confirme que le soin est la finalité première de la médecine. Cependant, cela ne signifie pas que la guérison soit une finalité secondaire. Dans la deuxième partie, nous présentons l'image du Christ Médecin vue par les Pères de l'Église. Il guérit et sauve l'humanité par ses souffrances, en prenant sur lui toutes les souffrances de l'humanité. Il apparaît comme l'Homme-Dieu, le Grand Souffrant. Il est le Dieu de compassion qui appelle à prendre soin de l'humanité souffrante. La troisième partie met en évidence une hiérarchie des finalités de la médecine dans le Magistère de l'Église catholique. Il s'agit de prendre soin toujours et de guérir lorsque cela est possible. La guérison fait partie des soins, elle est incluse dans les soins. Cela signifie que, dans l'ordre de l'intention, prendre soin est avant de guérir. Mais dans l'ordre de l'exécution, les deux finalités sont concomitantes. La quatrième partie détermine comment le plan de Dieu sur les finalités de la médecine se reflète concrètement dans chaque médecin. Il semble qu'une confusion dans le rapport entre guérison et salut puisse être à l'origine d'un renversement de la hiérarchie des finalités de la médecine.L'étude de la Bible, des Pères de l'Église et du Magistère de l'Église catholique permet de mettre en lumière une véritable théologie de la médecine. Le but premier de la médecine est de soulager les souffrances du monde et d'accompagner ceux qui souffrent. Cette réflexion théologique est fondamentale car la médecine thérapeutique, qui devient de plus en plus techno-scientifique, risque de vouloir guérir à tout prix.

In his interview with Jaques Servais the pope Benedict XVI spoke in a very positive way about the fact that pope Francis preaches so often about God’s mercy. Commenting on this pastoral method, he said that the story of the Good Samaritan is especially attractive for a modern man. According to him, it stems from the inner desire of the heart to meet the Good Samaritan who will take care of him and lead him to safety. In the end, this is a desire to experience God’s mercy and loving care. This article looks at other teachings of Joseph Ratzinger/Benedict XVI on the parable of the Good Samaritan. The pope invites us to set out on the way of forming our hearts by asking ourselves “How to live?” After cleaning up our relationships of love with God and with other people we should stop analyzing who do I own love and become neighbors to others. The process of shaping our hearts will be complete once our hearts become “the heart that sees”. Sees the needs of others and notices the spiritual poverty. In both of those situations the Christian who lives the program of the Good Samaritan will try to fulfill those needs.

MA (Ethics), North-West University, Potchefstroom Campus, 2017 La préoccupation majeure de ce travail a été de présenter les valeurs théologiques de la parabole du BS dans la perspective de résolution du conflit Kasaïen-Katangais, pour une cohabitation pacifique et un développement harmonieux dans la province du Katanga. Ce vieux conflit intercommunautaire date des périodes coloniale et postcoloniale de la RDC. La politique sociale et économique de cette époque et sa poursuite durant la période qui a suivi les indépendances, ont engendré des attitudes d’intolérance entre les deux communautés antagonistes au point de créer des situations de conflit devenues cycliques. (Entre 1957-1958, 1960-1961, 1977-1978, et 1991-1995). La principale cause de ce conflit est le contrôle de l’espace politique et économique de la province. Chaque fois que ce conflit a surgi, il s’est toujours accompagné d’effets déplorables tels que la destruction des habitations et d’autres biens, la mort d’hommes de part et d’autres ainsi que du refoulement des personnes vers leurs Provinces d’origine. Certaines actions ont été menées par différents acteurs pour tenter de metre fin à ce conflit. C’est le cas de l’État, de l’Eglise, des ONG nationales et étrangères, ainsi que de certains autres membres de la Communauté Internationale. Ces efforts se sont avérés peu concluants et n’ont produit qu’une paix de façade. L’inefficacité de toutes ces actions se manifeste par la résurgence à répétition de ce conflit devenu cyclique. Cette situation exige de nouvelles réflexions et des approches susceptibles de résoudre ce problème épineux, en vue de retrouver une paix durable. C’est dans cette perspective que s’inscrit la présente démarche, essentiellement théologique. Les principes éthiques basés sur l’amour du prochain ont été proposés par Jésus pour faire face au conflit entre Juifs et Samaritains. Un Samaritain, issu d’un peuple ennemi des Juifs, aide un Juif tombé sous les coups des brigands. Il s’approche de lui, pose des actes d’amour pour aider le nécessiteux à sortir de son sinistre à la manière du parfait prochain Jésus, sauveur de l’homme pécheur. Cette étude propose d’appliquer ce modèle au conflit Kasaïens et Katangais pour contribuer à son dénouement pacifique. Son application dans ce cadre pourrait contribuer à la promotion et à la construction de la paix dans la province et pourrait être une réponse à l’ordre de construction de paix donné par Jésus, à travers le légiste, celui « d’aller et de faire comme le BS » (Luc, 10 : 37). The major concern of this work is to present the theological values of the Good Samaritan with the perspective of solving the Kasaian-Katangese conflict so that peaceful cohabitation and harmonious development in the province of Katanga may be achieved. This conflict is one of old inter-community conflicts which are deep-rooted in the distant colonial and post-colonial past of the RDC. The social politics and economy were founded in colonial power, and the continuation of this same politics in the period after colonialism, gave rise to attitudes of intolerance between the two antagonistic communities to the extent where situations of conflict became cyclic, (between 1957-1958, 1960-1961, 1977-1978 and 1991-1995). The major cause of this conflict was determined to be the control of the political and economical space in the province: and this grew to such an extent that, like a gunpowder-keg capable of igniting at any moment, it was accompanied by its deplorable effects: from this consequently emanated the destruction of houses and other properties, and the death of people everywhere and, consequently, the expulsion of people from their places (provinces) of origin. Events have already been led by several national political-actors as well as foreigners, whether implicated or not, in the conflict. The objective is to find ways of lasting solutions of peace on the level of the province, indeed, on the level of the country: the case of the State, of the Church, of national and foreign non-governmental organisations (NGO’s), just like those of the politicalactors of the International Community. But all these efforts have proven to have had little effect as they haven’t even produced a shadow of peace. The crucial indicator which reveals the inefficiency of these events remains in the resurgence (return of power) (as seen) from the repetition of this endemic conflict. The situation has become cyclic, demanding new reflections and susceptible approaches to solve this thorny problem in order to find lasting peace. It is with this perspective of peace which prescribes an essentially theological stride that has suggested this study. The ethical principles drawn from the Good Samaritan are proposed in this context as a model for solving the conflict between the Kasains and the Katangese by virtue of the “love of thy neighbour”. Their application in this conflict could contribute towards the promotion and construction of peace in the province and, as such, be a response to the command and mission of Jesus “to go and do as the Good Samaritan” (Luke, 10:25-37) Masters