The parable of the Good Samaritan is told by Jesus in the Gospel of Luke . It is about a traveler (implicitly understood to be Jewish) who is stripped of clothing, beaten, and left half dead alongside the road. A Jewish priest and then a Levite come by, both avoiding the man. A Samaritan happens upon him and, though Samaritans and Jews were generally antagonistic toward each other, helps him. Jesus tells the parable in response to a provocative question from a lawyer in the context of the Great Commandment : "And who is my neighbor?" The conclusion is that the neighbor figure in the parable is the one who shows mercy to their fellow man or woman.
69-417: A patriot is a person with the quality of patriotism . Patriot(s) or The Patriot(s) may also refer to: Patriotism Patriotism is the feeling of love, devotion, and a sense of attachment to a country or state. This attachment can be a combination of different feelings for things such as the language of one's homeland, and its ethnic, cultural, political, or historical aspects. It may encompass
138-551: A Gallup poll. Good samaritan Some Christians, such as Augustine , have interpreted the parable allegorically, with the Samaritan representing Jesus Christ, who saves the sinful soul. Others discount this allegory as unrelated to the parable's original meaning and see the parable as exemplifying the ethics of Jesus. The parable has inspired painting, sculpture, satire, poetry, photography, film, and many others. The phrase " Good Samaritan ", meaning someone who helps
207-515: A Samaritan woman , and many Samaritans come to believe in him. In Matthew , he instructs his disciples not to preach to Gentiles or in Samaritan cities. In the Gospels, generally, "though the Jews of Jesus' day had no time for the 'half-breed' people of Samaria", Jesus "never spoke disparagingly about them" and "held a benign view of Samaritans". Many see 2 Chronicles 28:8–15 as the model for
276-522: A Levite, and an Israelite", in line with contemporary Jewish stories, and that Luke changed the parable to be more familiar to a gentile audience." Halévy further suggests that, in real life, it was unlikely that a Samaritan would actually have been found on the road between Jericho and Jerusalem, although others claim that there was "nothing strange about a Samaritan travelling in Jewish territory". William C. Placher points out that such debate misinterprets
345-576: A Samaritan helping a Jew is typical of Jesus' provocative parables, and is a deliberate feature of this parable. In the Greek text, the shock value of the Samaritan's appearance is enhanced by the emphatic Σαμαρίτης , Samaritēs at the beginning of the sentence in verse 33. Bernard Brandon Scott, a member of the Jesus Seminar, questions the authenticity of the parable's context, suggesting that "the parable originally circulated separately from
414-503: A certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan , as he travelled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. On
483-405: A concept was - for most of human history - "so remote from the real experience of most human beings". Anarchists oppose patriotism. This was exemplified by Emma Goldman , who stated: Indeed, conceit, arrogance, and egotism are the essentials of patriotism. Let me illustrate. Patriotism assumes that our globe is divided into little spots, each one surrounded by an iron gate. Those who have had
552-435: A deeper reverence for Scripture than to reckon ourselves at liberty to disguise its natural meaning. And, indeed, any one may see that the curiosity of certain men has led them to contrive these speculations, contrary to the intention of Christ. The meaning of the parable for Calvin was, instead, that "compassion, which an enemy showed to a Jew, demonstrates that the guidance and teaching of nature are sufficient to show that man
621-506: A false use of "patriotism" by contemporaries such as John Stuart, 3rd Earl of Bute (the patriot-minister) and his supporters; Johnson spoke elsewhere in favor of what he considered "true" patriotism. However, there is no direct evidence to contradict the widely held belief that Johnson's famous remark was a criticism of patriotism itself. Many patriotic people take pride in sharing a distinct, common culture, believing it to be central to their national identity and unity. Many are devoted to
690-409: A first-century scholar of Scripture could hear the parable and not think of the story of the merciful Samaritans of 2 Chronicles 28." In Jewish culture, contact with a dead body was understood to be defiling. Priests were particularly enjoined to avoid uncleanness. The priest and Levite may therefore have assumed that the fallen traveler was dead and avoided him to keep themselves ritually clean. On
759-502: A particular place and a particular way of life, which one believes to be the best in the world but has no wish to force upon other people. Patriotism is of its nature defensive, both militarily and culturally. Nationalism, on the other hand, is inseparable from the desire for power. The abiding purpose of every nationalist is to secure more power and more prestige, not for himself but for the nation or other unit in which he has chosen to sink his own individuality. Voltaire stated that "It
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#1732772904428828-530: A revelation from heaven. This Samaritan they imagine to be Christ, because he is our guardian; and they tell us that wine was poured, along with oil, into the wound, because Christ cures us by repentance and by a promise of grace. They have contrived a third subtlety, that Christ does not immediately restore health, but sends us to the Church, as an innkeeper, to be gradually cured. I acknowledge that I have no liking for any of these interpretations; but we ought to have
897-463: A set of concepts closely related to nationalism , mostly civic nationalism and sometimes cultural nationalism . An excess of patriotism is called chauvinism ; another related term is jingoism . The English word "patriot" derived from "compatriot", in the 1590s, from Middle French patriote in the 15th century. The French word's compatriote and patriote originated directly from Late Latin patriota "fellow-countryman" in
966-633: A stranger, derives from this parable, and many hospitals and charitable organizations are named after the Good Samaritan. In the Gospel of Luke chapter 10 , the parable is introduced by a question, known as the Great Commandment : Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the law? How do you read it?" He answered, "You shall love
1035-421: Is a command of all-embracing love, and is a fundamental principle of the Jewish religion"; and Stade 1888 , p. 510a, when charging with imposture the rabbis who made this declaration, is entirely in error. The Jesus Seminar voted this parable to be authentic, with 60% of fellows rating it "red" (authentic) and a further 29% rating it "pink" (probably authentic). The paradox of a disliked outsider such as
1104-505: Is also traditional in the Eastern Orthodox Church . John Newton refers to the allegorical interpretation in his hymn "How Kind the Good Samaritan", which begins: How kind the good Samaritan To him who fell among the thieves! Thus Jesus pities fallen man, And heals the wounds the soul receives. Robert Funk also suggests that Jesus' Jewish listeners were to identify with the robbed and wounded man. In his view,
1173-520: Is contrasted with the unkind priest and Levite; whereas the third class of Jews—i.e., the ordinary Israelites who, as a rule, follow the Cohen and the Levite are omitted; and therefore suspicion is aroused regarding the original form of the story. If "Samaritan" has been substituted by the anti-Judean gospel-writer for the original "Israelite", no reflection was intended by Jesus upon Jewish teaching concerning
1242-447: Is lamentable, that to be a good patriot one must become the enemy of the rest of mankind." Arthur Schopenhauer wrote that "The cheapest sort of pride is national pride; for if a man is proud of his own nation, it argues that he has no qualities of his own of which a person can be proud." Kōtoku Shūsui , a famous Japanese anarchist of the late 19th/early 20th century, devoted a large section of his widely read Imperialism, Monster of
1311-495: Is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. Thomas Aquinas states that there are three points to be noted in this parable: Firstly, the manifold misery of sinners: "A certain man went down from Jerusalem." Secondly, is shown the manifold pity of Christ to the sinner: "A certain Samaritan, as he journeyed, came where he was; and when he saw him he had compassion on him." Thirdly,
1380-420: Is not convincing." The Oxford Bible Commentary notes: That Jesus was only tested once in this way is not a necessary assumption. The twist between the lawyer's question and Jesus' answer is entirely in keeping with Jesus' radical stance: he was making the lawyer rethink his presuppositions. The unexpected appearance of the Samaritan led Joseph Halévy to suggest that the parable originally involved "a priest,
1449-581: Is the prophets , and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord's body, the [inn], which accepts all who wish to enter, is the Church . [...] The manager of the [inn] is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's second coming . John Welch further states: This allegorical reading
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#17327729044281518-639: Is true, possessed his natural life, but he had lost the supernatural life of grace, as well as the prospect of eternal life, and was powerless to raise himself from the misery of sin by any effort of his own. Neither priest nor Levite, i. e. neither sacrifice nor law of the Old Covenant, could help him, or heal his wounds; they only made him realize more fully his helpless condition. Then the Son of God, moved by compassion, came down from heaven to help poor fallen man, living at enmity with God. He healed his wounds with
1587-530: Is usually directed at the nation-state and more often than not coincides with " Euroscepticism ". Several surveys have tried to measure patriotism, such as the Correlates of War project which found some correlation between war propensity and patriotism. The results from different studies are time-dependent. For example, according to the project, patriotism in Germany before World War I ranked at or near
1656-515: The World Values Survey polls for national values and beliefs. The survey includes the question "Are you proud to be [insert nationality]?"; the answers to which range from 1 (not proud) to 4 (very proud). They then use the average answer given to create comparisons between not only nations but also high and low income citizens. In 2022, U.S. adults who said they were "extremely proud" to be an American hit an all-time low, according to
1725-454: The "patriotist" position is robust obligations to compatriots and only minimal samaritan responsibilities to foreigners. Wellman calls this position "patriotist" rather than "nationalist" to single out the members of territorial, political units rather than cultural groups. George Orwell , in his influential essay Notes on Nationalism , distinguished patriotism from the related concept of nationalism : By 'patriotism' I mean devotion to
1794-586: The 6th century. From Greek patriotes "fellow countryman", from patrios "of one's fathers", patris "fatherland". The term patriot was "applied to barbarians who were perceived to be either uncivilized or primitive and who had only a common Patris or fatherland." The original European meaning of patriots applied to anyone who was a fellow countryman regardless of the socio-economic status. The notions of civic virtue and group dedication can be found in cultures globally throughout history. For Enlightenment thinkers of 18th-century Europe, loyalty to
1863-514: The Enlightenment thinkers who saw patriotism and faith as similar and opposed forces. Michael Billig and Jean Bethke Elshtain both argued that the difference between patriotism and faith is difficult to discern and relies largely on the attitude of the one doing the labeling. Christopher Heath Wellman , professor of philosophy at Washington University in St. Louis , says a popular view of
1932-448: The Lord thy God"; that is, thou shalt make the name of God beloved to the creatures by a righteous conduct toward Gentiles as well as Jews (compare Sifre, Deut. 32). Aaron b. Abraham ibn Ḥayyim of the sixteenth century, in his commentary to Sifre, l.c.; Ḥayyim Vital, the cabalist, in his "Sha'are Ḳedushah", i. 5; and Moses Ḥagis of the eighteenth century, in his work on the 613 commandments, while commenting on Deut. xxiii. 7, teach alike that
2001-508: The Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." He said to him, "You have answered correctly. Do this, and you will live." But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" Jesus replies with a story: Jesus answered, "A certain man was going down from Jerusalem to Jericho , and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance
2070-454: The Samaritan's neighborly behavior in the parable. In Chronicles, Northern Israelite ancestors of Samaritans treat Judean enemies as fellow-Israelite neighbors. After comparing the earlier account with the later parable presented to the expert in Israel's religious law, one could conclude: "Given the number and significance of these parallels and points of correspondence it is hard to imagine how
2139-591: The Samaritans' temple on Mount Gerizim . The Samaritans, reciprocally, hated the Jews. Tensions between them were particularly high in the early decades of the 1st century because Samaritans had desecrated the Jewish Temple at Passover with human bones. Due to this hatred, some think that the lawyer's phrase "The one who had mercy on him" (Luke 10:37) may indicate a reluctance to name the Samaritan. Or, on another, more positive note, it may indicate that
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2208-535: The Twentieth Century to a condemnation of patriotism. One of the many arguments is based on the Confucian value of empathy: "I am as convinced as Mencius that any man would rush without hesitation to rescue a child who was about to fall into a well... A human being moved by such selfless love and charity does not pause to think whether the child is a family member or a close relative. When he rescues
2277-481: The biblical genre of a parable, which illustrates a moral rather than a historical point: on reading the story, "we are not inclined to check the story against the police blotter for the Jerusalem-Jericho highway patrol. We recognize that Jesus is telling a story to illustrate a moral point, and that such stories often don't claim to correspond to actual events." The traditionally understood ethical moral of
2346-605: The child from danger, he does not even ask himself whether the child is his own or belongs to another." Patriotism is used to dehumanize others whom we would naturally have empathy for. He argues, "[P]atriotism is a discriminating and arbitrary sentiment confined to those who belong to a single nation-state or live together within common national borders", a sentiment cultivated and used by militarists in their drive for war. Marxists have taken various stances regarding patriotism. On one hand, Karl Marx famously stated that "The working men have no country" and that "the supremacy of
2415-576: The example of the priest and Levite". Martin Luther King Jr. , in his April 1968 " I've Been to the Mountaintop " speech, described the Samaritan as "a man of another race". Sundee Tucker Frazier saw the Samaritan more specifically as an example of a " mixed-race " person. Klyne Snodgrass wrote: "On the basis of this parable we must deal with our own racism but must also seek justice for, and offer assistance to, those in need, regardless of
2484-418: The excess of patriotism. In 1774, Samuel Johnson published The Patriot , a critique of what he viewed as false patriotism. On the evening of 7 April 1775, he made the famous statement, "Patriotism is the last refuge of the scoundrel". James Boswell , who reported this comment in his Life of Johnson , does not provide context for the quote, and it has therefore been argued that Johnson was in fact attacking
2553-403: The exclusion of their non-believing fellowmen. That is ugly. We are to have the example of the good Samaritan consciously in mind at all times." Other modern theologians have taken similar positions. For example, G. B. Caird wrote: Dodd quotes as a cautionary example Augustine 's allegorisation of the Good Samaritan, in which the man is Adam, Jerusalem the heavenly city, Jericho the moon –
2622-558: The fortune of being born on some particular spot, consider themselves better, nobler, grander, and more intelligent than the living beings inhabiting any other spot. It is, therefore, the duty of everyone living in that chosen spot to fight, kill, and die in an attempt to impose his superiority upon all the others. In the European Union , thinkers such as Jürgen Habermas have advocated a " Euro-patriotism ", but patriotism in Europe
2691-571: The group to which they belong." Samaritans appear elsewhere in the Gospels and Book of Acts. In the Gospel of Luke, Jesus heals ten lepers and only the Samaritan among them thanks him, although Luke 9:51–56 depicts Jesus receiving a hostile reception in Samaria. Luke's favorable treatment of Samaritans is in line with the favorable treatment elsewhere in the book of the weak and of outcasts, generally. In John , Jesus has an extended dialogue with
2760-421: The help received from a hated Samaritan is like the kingdom of God received as grace from an unexpected source. John Calvin was not impressed by Origen 's allegorical reading: The allegory which is here contrived by the advocates of free will is too absurd to deserve refutation. According to them, under the figure of a wounded man is described the condition of Adam after the fall; from which they infer that
2829-460: The law (and so as one whose actions are consistent with an orientation to eternal life), Jesus has nullified the worldview that gives rise to such questions as, Who is my neighbor? The purity-holiness matrix has been capsized. And, not surprisingly in the Third Gospel, neighborly love has been concretized in care for one who is, in this parable, self-evidently a social outcast Such a reading of
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2898-653: The law of love of the neighbor includes the non-Israelite as well as the Israelite. There is nowhere a dissenting opinion expressed by Jewish writers. For modern times, see among others the conservative opinion of Plessner's religious catechism, "Dat Mosheh we-Yehudit", p. 258. Accordingly, the synod at Leipzig in 1869, and the German-Israelitish Union of Congregations in 1885, stood on old historical ground when declaring (Lazarus, "Ethics of Judaism", i. 234, 302) that " 'Love thy neighbor as thyself'
2967-400: The lawyer has recognized that both his questions have been answered and now concludes by generally expressing that anyone behaving thus is a (Leviticus 19:18) "neighbor" eligible to inherit eternal life. As the story reached those who were unaware of its context—i.e., the oppression of the Samaritans, and the bitter hatred that Jesus' listeners and Samaritans had for each other—this aspect of
3036-480: The lawyer's question." On the other hand, the "keen rabbinic interest in the question of the greatest commandment " may make this argument invalid, in that Luke may be describing a different occurrence of the question being asked. Differences between the gospels suggest that Luke is referring to a different episode from Mark and Matthew, and Klyne Snodgrass writes that "While one cannot exclude that Luke has joined two originally separate narratives, evidence for this
3105-436: The meaning of neighbor; and the lesson implied is that he who is in need must be the object of love. The term "neighbor" has not at all times been thus understood by Jewish teachers. In Tanna debe Eliyahu R. xv. it is said: "Blessed be the Lord who is impartial toward all. He says: 'Thou shalt not defraud thy neighbor. Thy neighbor is like thy brother, and thy brother is like thy neighbor.'" Likewise in xxviii.: "Thou shalt love
3174-428: The next day, when he departed, he took out two denarii , gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?" He said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise." In the time of Jesus, the road from Jerusalem to Jericho
3243-496: The other hand, the depiction of travel downhill (from Jerusalem to Jericho) may indicate that their temple duties had already been completed, making this explanation less likely, although this is disputed. Since the Mishnah made an exception for neglected corpses, the priest and the Levite could have used the law to justify both touching a corpse or ignoring it. In any case, passing by on the other side avoided checking "whether he
3312-406: The parable makes it important in liberation theology , where it provides a concrete anchoring for love and indicates an "all embracing reach of solidarity." In Indian Dalit theology , it is seen as providing a "life-giving message to the marginalized Dalits and a challenging message to the non-Dalits." Martin Luther King Jr. often spoke of this parable, contrasting the rapacious philosophy of
3381-428: The parable received less and less recognition; uninformed people saw "Samaritan" as merely a convenient name for that individual, when in fact it stood for "hated outsider who worships falsely and desecrates our religion". Today, to remedy this missing context, the story is often recast in a more modern setting where the people are ones in equivalent social groups known not to interact comfortably. Thus, cast appropriately,
3450-420: The parable regains its message to modern listeners: namely, that an individual of a social group they disapprove of can exhibit moral behavior that is superior to individuals of the groups they approve. Christians have used it as an example of Christianity's opposition to racial, ethnic, and sectarian prejudice. For example, anti-slavery campaigner William Jay described clergy who ignored slavery as "following
3519-618: The power of acting well was not wholly extinguished in him; because he is said to be only half-dead. As if it had been the design of Christ, in this passage, to speak of the corruption of human nature, and to inquire whether the wound which Satan inflicted on Adam were deadly or curable; nay, as if he had not plainly, and without a figure, declared in another passage, that all are dead, but those whom he quickens by his voice (John 5:25). As little plausibility belongs to another allegory, which, however, has been so highly satisfactory, that it has been admitted by almost universal consent, as if it had been
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#17327729044283588-435: The preservation of their traditional culture and encourage cultural assimilation by people from other cultures. However, some of the more civic forms of patriotism tend to de-emphasize ethnic culture in favor of a shared political culture . Patriotism may be strengthened by adherence to a national religion (a civil religion or even a theocracy ). This is the opposite of the separation of church and state demanded by
3657-497: The proletariat will cause [national differences] to vanish still faster." The same view is promoted by present-day Trotskyists such as Alan Woods , who is "in favor of tearing down all frontiers and creating a socialist world commonwealth." On the other hand, Marxist-Leninists and Maoists are usually in favor of socialist patriotism based on the theory of socialism in one country . Against primordial arguments in favour of national patriotism, Eric Hobsbawm wrote that such
3726-478: The question about neighborliness" and that the "existence of the lawyer's question in Mark 12:28–34 and Matthew 22:34–40, in addition to the evidence of heavy Lukan editing" indicates the parable and its context were "very probably joined editorially by Luke." A number of other commentators share this opinion, with the consensus of the Jesus Seminar being that verses Luke 10:36–37 were added by Luke to "connect with
3795-434: The real meaning of the parable. Joel B. Green writes that Jesus' final question (which, in something of a "twist", reverses the question originally asked): [The question] presupposes the identification of "anyone" as a neighbor, then presses the point that such an identification opens wide the door of loving action. By leaving aside the identity of the wounded man and by portraying the Samaritan traveler as one who performs
3864-469: The religious hierarchy (or importance of knowledge of scripture) in favor of the practice of religious principles. The story of the good Samaritan, in the Pauline Gospel of Luke x. 25–37, related to illustrate the meaning of the word "neighbor", possesses a feature which puzzles the student of rabbinical lore. The kind Samaritan who comes to the rescue of the men that had fallen among the robbers,
3933-531: The robbers, and the self-preserving non-involvement of the priest and Levite, with the Samaritan's coming to the aid of the man in need. King also extended the call for neighborly assistance to society at large: On the one hand we are called to play the good Samaritan on life's roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life's highway. True compassion
4002-561: The rule which is given for imitation: "Go, and do thou likewise." Justus Knecht gives the deeper interpretation of this parable, according to the Church Fathers, writing: Jesus Himself is the Good Samaritan, as proved by His treatment of the robbed and wounded human race. Sin and the devil are the robbers who have despoiled man of his robe of innocence and all supernatural gifts, and grievously wounded him in his natural gifts. Thus man lay, weak, helpless, and half-dead. He still, it
4071-528: The setting for his parable." It's a winding, meandering road. It's really conducive for ambushing. You start out in Jerusalem, which is about 1200 miles—or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you're about 2200 feet below sea level. That's a dangerous road. Jesus' target audience, the Jews , hated Samaritans to such a degree that they destroyed
4140-409: The state was chiefly considered in contrast to loyalty to the Church . It was argued that clerics should not be allowed to teach in public schools since their patrie was heaven, so they could not inspire a love of the homeland in their students. One of the most influential proponents of this notion of patriotism was Jean-Jacques Rousseau . Enlightenment thinkers also criticized what they saw as
4209-417: The story. Some have suggested that religious tolerance was an important message of the parable. By selecting for the moral protagonist of the story someone whose religion (Samaritanism) was despised by the Jewish audience to which Jesus was speaking, some argue that the parable attempts to downplay religious differences in favor of focusing on moral character and good works. Others have suggested that Jesus
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#17327729044284278-631: The symbol of immortality; the thieves are the devil and his angels, who strip the man of immortality by persuading him to sin and so leave him (spiritually) half dead; the priest and Levite represent the Old Testament, the Samaritan Christ, the beast his flesh which he assumed at the Incarnation; the inn is the church and the innkeeper the apostle Paul. Most modern readers would agree with Dodd that this farrago bears no relationship to
4347-561: The top . According to a study by the Identity Foundation, 60% of Germans were proud of their country in 2009. According to Statista , the figure was as high as 83%. In a 2020 Pew Research Center survey, 53% of participants surveyed in Germany said they were proud of their country, the highest figure among the nations surveyed ( France (45 %), United Kingdom (41 %), United States (39 %)). Since 1981 ,
4416-447: The wine of His Most Precious Blood and the oil of His grace, and took him to the inn, His Church. When He left this earth to return to heaven, He gave to the guardians of His Church the twofold treasure of His doctrine and His grace, and ordered them to tend the still weak man, until He Himself came back to reward every one according to his works. In addition to these classical interpretations many scholars have drawn additional themes from
4485-423: Was attempting to convey an anti-establishment message, not necessarily in the sense of rejecting authority figures in general, but in the sense of rejecting religious hypocrisy. By contrasting the noble acts of a despised religion to the crass and selfish acts of a priest and a Levite, two representatives of the Jewish religious establishment, some argue that the parable attempts to downplay the importance of status in
4554-521: Was created for the sake of man. Hence it is inferred that there is a mutual obligation between all men." In other writings, Calvin pointed out that people are not born merely for themselves, but rather "mankind is knit together with a holy knot [...] we must not live for ourselves, but for our neighbors." Earlier, Cyril of Alexandria had written that "a crown of love is being twined for him who loves his neighbour." Francis Schaeffer suggested: "Christians are not to love their believing brothers to
4623-503: Was dead or alive". Indeed, "it weighed more with them that he might be dead and defiling to the touch of those whose business was with holy things than that he might be alive and in need of care." Origen described the allegory as follows: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law , the Levite
4692-462: Was notorious for its danger and difficulty, and was known as the "Way of Blood" because "of the blood which is often shed there by robbers who robbed people". Martin Luther King Jr. , on the day before his assassination , described the road as follows: I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, "I can see why Jesus used this as
4761-697: Was taught not only by ancient followers of Jesus, but it was virtually universal throughout early Christianity, being advocated by Irenaeus , Clement , and Origen , and in the fourth and fifth centuries by Chrysostom in Constantinople, Ambrose in Milan, and Augustine in North Africa. This interpretation is found most completely in two other medieval stained-glass windows, in the French cathedrals at Bourges and Sens ." The allegorical interpretation
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