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| The
University of
Chicago Faculty
A Centennial View
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Harper's University was its faculty. Like John D. Rockefeller, who often acknowledged his dependence on men of unusual intellectual strength and good will, Harper trusted accomplishment, encouraged individual achievement, and promised the support that he knew great scholarship required. Eschewing sectarian narrowness, he sought and obtained Rockefeller's approval for a broad approach to all knowledge; there would be no tests of doctrinal correctness at Chicago. "The question before us is how to become one in spirit, not necessarily in opinion," he told his new faculty at their first meeting on Saturday afternoon, October 1st, 1892.
Harper's two years of faculty recruiting had made him a national figure in the academic world, as well as the periodic subject of newspaper cartoons (one such drawing called the still embryonic university "Harper's Bazaar"). The association with Rockefeller's gifts, then the largest ever made to an institution, helped establish the thirtyfive year old president-to-be as something of a managerial Svengali as he traversed the country in his effort to realize both Rockefeller's ambitions and his own.
Harper wanted stars. Utilizing not only the financial resources at his disposal but promises of libraries and laboratories as well as reduced teaching loads, Harper could compete with older private institutions and state institutions in providing support for the kind of scholarship to which he himself was committed. There were no traditions to restrict him, no trustees attached to their own image of an old institution, no governors or state legislators determined to look into what some of them considered a too generous gift of summer time and other vacations. Research was a new idea for many such people, and support for it questionable. Unencumbered by inherited restraints, Harper could establish a tradition of his own, one that has, for a century, been associated with the University of Chicago. It places research at the front of its image of itself and scholarship at the center of research.
Nor did Harper ignore younger scholars, whose presence on the faculty insured the continuing development of work of quality in all fields. Teaching loads for junior faculty were often heavy, but the opportunity to share research interests with a small but significant assembly of "greats" made Chicago the place to be, the center for new ideas to which teachers around the country would send their best students for graduate work and their best new PhDs for places on the junior faculty. It was also a good place from which to move to other institutions, and in the years before tenure assured faculty stability at the upper levels, that was an important consideration.
Rockefeller trusted Harper to manage the academic affairs of the new university. Not willing to be the sole source of support for Harper's ambitions, no matter how much he shared them, he pressed Harper to find other sources of funding from the local elite, some of it for construction of buildings, but also for the support of individual faculty members whose work the donor might find significant. The placing of the University in the Hyde Park- Kenwood neighborhood had a salutary effect on this pattern of fundraising as faculty members married into wealthy local families. Harper's successful appeals to Chicago women's clubs and the city's Jewish community were brilliant steps, as was his ability to convince Mrs. Emmons Blaine to fund the bringing together of Francis W. Parker and John Dewey to form the Laboratory Schools of the University of Chicago.
Whatever the reason faculty members came to Chicago relatively higher salaries, the promise of free time for research and new research facilities, the opportunity to be part of a new educational venture, or the persuasiveness of Harper's charismatic urgings - their impact on American education was immediate. Within the constraints placed upon them by budgets and administrative realities, the faculty at the University of Chicago responded to the challenge placed before them by Harper and quickly established their authority in a broad range of academic disciplines. Beginning a trend that continues today, most published prolifically and were recognized as leaders in their fields.
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Information Sessions - Chicago
Information Sessions - Outside Chicago
Lunch and Learns
For your application to be considered complete, you must meet the following prerequisites:
The Admissions Committee considers a candidate's potential for success both while in school and beyond. Three broad themes are used to evaluate an applicant:
Applicants should have both the ability and desire to thrive within a demanding and stimulating environment. Qualities sought include:
Some of the ways the Admissions Committee looks for evidence of academic preparedness, intellectual curiosity, and communication skills include the following:
We look to see how a student's unique personal and professional experience will add to a strong, congenial community that constantly supports and pushes its members to be the best they can be. Qualities sought include:
Some of the things the Admissions Committee considers as evidence of a candidate's ability to fit in, as well as make a contribution to Chicago Booth's culture and community include:
The qualities that contribute to the success of our graduates can be found early in their careers. Qualities sought include:
Some of the things the Admissions Committee considers as evidence of a track record of success, resourcefulness, a sense of personal direction, time-management skills, and realistic expectations for the MBA include:
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Jan 26, 2013
MEET: Penn State National Invitational (State College, Pa.)
THE BASICS: Memebers of the VCU Men's and Women's Track team took on some of the best competition in the country at the Penn State National Invitational over the weekend. Sophomores Kiara Porter and Alexis Stroman each set school records help pace the Rams.
- Porter set the school record in the 400m and finished second only behind Olympian Shana Cox. Porter set a school and personal-best time of 53.43. The 53.43 was nearly a second faster than the previous mark.
- In the women's 60m dash senior Dionna Hayes finished in sixth place with a time of 7.50. The time was just two tenths of a second off of her school record, and was the fastest time for her since a hamstring injury sidelined her last year.
- Junior Jaleesa Williams placed sixth in the weight throw for the Rams. Williams threw a personal-best of 17.47m.
- In the prelims of the 60m hurdles, Stroman broke her own school record with a time of 8.65.
- Junior Chantal Luedeke and freshman Verna Hilaire-Lee each set personal records on day one of the event. Luedeke ran a 8.85 in the 60m hurdles, while Hilaire-Lee set her PR with a 7.79 in the 60m.
- On day two, Hilaire- Lee finished ninth in the 200m and set a new personal record with a time of 25.04.
- Junior Erin Geraghty set a PR in the 1000m with a time of 3:03.07.
- In the men's weight throw, sophomores Ryan Coles and Brandon Ruffin each set new personal records. Coles threw a 14.87m, while Ruffin's toss was 16.18m.
- Senior Dominic Costanzo finished ninth in the 400m with a time of 49.77.
- In the 800m, senior Alex Hinton placed ninth in the 800m with a time of 1:54.91.
- Senior Kyle Sipple won the men's 600m race with a time of 1:21.69.
- Ruffin placed fifth in the shot put on day two of competition. The Chesapeake, Va. native best throw was a 8.25m.
"I was impressed with our performance today. All of our training seems to be coming along quite well. We still have some work to do, but I am pleased with our progress."
- VCU Track and Field Coach Jon Riley
The Rams will split up again next weekend and head to both the New Balance Invitational (Feb. 1-2) and UNC Invitational (Feb. 2).


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Boater indicted for fatal Ohio River collision
Man died days after being hit by boat
A boater has been indicted for his role in the death of a man on the Ohio River.
Hamilton County Prosecutor Joe Deters announced the indictment of Glenn Riegelsberger in the death of Jeffrey Foster.
Riegelsberger is charged with two counts of aggravated vehicular homicide, one count of aggravated vehicular assault, one count of vehicular assault, two counts of failure to stop after an accident and one count of operating a vessel in a low speed area. If convicted of all charges, he faces the possibility of 23 years in prison.
Riegelsberger is charged with causing the death of Foster on June 9 when both men were boating, in separate boats, on the Ohio River near Riverside Park in Sedamsville.
Witnesses reported that Riegelsberger was operating his boat at an excessive speed in the harbor area, Deters said.
The boat that Riegelsberger was piloting ran over the top of the victim's boat causing serious injury to Foster and his passenge,r Jennifer Holwadel. The bow of Riegelsberger's boat struck Foster in the head, Deters said.
Foster was transported to University Hospital where he died two days later. Holwadel sustained a broken back in the incident.
Deters said Riegelsberger docked his boat after running over Foster's boat and fled from the scene on foot. The police found alcohol in Riegelsberger's boat when they searched it soon after the incident, Deters said.
Deters commented in a news release that, "The cowardly act of this defendant to mow over two innocent people is outrageous. To then flee the scene and leave them fighting for their lives is disgusting."


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Thursday, 19 August 2010
3 Brilliant Bicycle Baskets
Bicycles and baskets belong together. Not only do they look charming but they are super practical for carrying your bits and bobs around as you cycle. Here's 3 of my faves for different bikes and budgets..
Brompton Basket, specifically designed to fit onto Brompton handlebars, designed by TwonFro and made from recycled boat sails. These wonderfully unique baskets are currently in our summer sales, reduced from £50 to £42.50 (above)
Bargain Basket: Classic Wicker £19.99
Brooks Hoxton Basket.. something a a bit special, made from recycled materials, elegant sophisticated and unisex £89.99
5 comments:
- Born & Bred Studio said...
you can't beat the classic wicker!
- 20 August 2010 at 17:27
- Nathalia Ferreira said...
Loved the second one.
- 26 August 2010 at 20:21
- Unknown said...
Glad to hear that you consider the Broxton a 'unisex' basket. For more on the gender-ification of baskets go here: http://theeverydaycyclist.wordpress.com/2010/08/14/gender-inequalities-in-bicycle-procurement-and-accessorisation-a-rant/
- 20 September 2010 at 20:55
- Miss Bentley said...
- This comment has been removed by the author.
- 10 October 2010 at 23:21
- Miss Bentley said...
Love the Brooks basket - spectacular.
- 10 October 2010 at 23:22
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speaking Accounting MARCH James W. Craft (New York) New York State CPA Society, committee on stock brokerage accounting, New York. 'Regulatory Reporting and the Financial Questionnaire." APRIL Millard E. Smith (Philadelphia) National Association of Accountants, Reading chapter. 'Accounting Trends." MAY Michael N. Chetkovich (Executive) University of California professional and business associates program, Berkeley. 'International Harmonization of Accounting Standards." Oscar S. Gellein (Executive) Baruch School of Business doctoral candidates, New York. 'Financial Statements Objectives." JohnF. Kelly (Miami) National Association of Accountants, Miami chapter. 'Computer Time Sharing for Accountants and Auditors." John E. Kuhn (Baltimore) Association of School Business Officials of Maryland and the District of Columbia, Ocean City. 'Certificate of Conformance Program." Carlton S. Mahlmann (Houston) Texas CPA Society accounting and auditing symposium, Dallas and Houston. "Accounting for Retail Land Sales." Joe D. McDougald (Houston) Lockwood-Clinton Rotary Club, Houston. "Change Is Constant in Accounting Also." Russell S. Natherson (Dayton) Ohio CPA Society, Dayton chapter. "Accounting Principles." Fred M. Oliver (Salt Lake City) AICPA and Utah CPA Association, Salt Lake City. "Governmental Accounting and Auditing." John F. Utley (Executive) American Gas Association — Edison Electric Institute conference, San Francisco. "Will the Real Net Income Please Stand Up?" Curtis E. Youngdahl (Executive) Ohio State University, Columbus. "The Securities and Exchange Commission as Seen by a Practicing Accountant." JUNE Kenneth W. Bitticks (Los Angeles) California CPA Society, Los Angeles. 'APB 21 Time-Sharing Applications." Leonard M. Brooke (New Orleans) Louisiana CPA Society and Southern States CPA conference, New Orleans. "Recent Pronouncements on Accounting and Auditing." J. Michael Cook (Executive) Florida CPA Institute, Acapulco, Mexico. 'Current Developments in Accounting and Auditing." James A. Gallagher (New York) Bank Accounting Institute, New York. 'Accounting for Business Combinations and Goodwill." Allan A. Leiter (Miami) Florida CPA Institute workshop, Acapulco. 'Application of Recent APB Opinions." Lynn V. Odland (Minneapolis) Minnesota CPA Society, Minneapolis. 'Lease Accounting by Manufacturers." JULY Michael N. Chetkovich (Executive) The CPA Journal, July 1973. 'Encouraging Developments on the International Scene" Oscar S. Gellein, Maurice S. Newman (Executive) Research Management, July 1973. 'Accounting for Research and Development Expenditures." Maurice S. Newman (see Gellein) Rudolf J. Niehus (Dusseldorf) Journal UEC, July 1973. 'Generally Accepted Accounting Principles in Germany." Dennis L. O'Connor (Houston) Bank of the Southwest management trainees, Houston. 'Accounting Principles and Their Effect on Financial Reporting." Jerry W. Pinkerton (Dallas) Insurance Accounting and Statistical Association, Southwest chapter, Houston. "Aspects of GAAP." Clarence Ray Pittman (Raleigh) Management Accounting, July 1973. "Organizational Behavior and the Management Accountant." AUGUST Michael N. Chetkovich (Executive) American Accounting Association, Quebec. 'Current Issues in International Accounting." William H. Convey (Charlotte) Marketing education seminar for minority businessmen, Charlotte. 'The Importance of Accounting for Minority Businessmen." Jerry W. Kolb (Chicago) Illinois CPA Society, Northshore chapter, Skokie. 'New Reporting Requirements." James L. Williams (Houston) Texas CPA Society, Dallas. 'Local Government Accounting and Auditing." Auditing APRIL Edward S. Nielsen (Honolulu) Institute of Internal Auditors, Hawaii chapter. 'Audit More by Auditing Less—Auditape." Patrick J. Waide, Jr. (New York) American Management Association seminar, New York. 'The Operational Auditing Function and Its Place in the Bank Structure." MAY Ronald C. Baldwin (Executive) American Accounting Association, Western Region meeting, Fullerton, California. 'Statistical Sampling in Auditing." Martin D. Cohen (Chicago) Illinois CPA Society, Chicago. 'Latest Developments in Audits of Brokers/Dealers in Securities." James M. Delaney, James D. Huebner (Cleveland) American Accounting Association, Ohio Region meeting, Kent State University. 'Interrelationship Between Internal and External Auditors." Robert F. Dickey (Chicago) National Consumer Finance Association, San Francisco. "Audit Guide for Finance Companies." Peter Geleta (Philadelphia) Pennsylvania Association of School Business Officials, Mt. Pocono. "Coordinating State and Local Audits." James D. Huebner (see Delaney) MarkL. Lancaster (Memphis) Murray State University Accounting Club, Kentucky. 'Current Developments in Auditing'.' Fred M. Oliver (Salt Lake City) Governmental Accounting Association of the State of Michigan, Lansing. 'The New AICPA Audit Guide for Governmental Accounting and Auditing." Also Midwest State Audit Agencies seminar, Bismarck, North Dakota. 'Relating Fiscal Auditing to Compliance Auditing." Patrick J. Waide, Jr. (New York) Bank Administration Institute, Northern Region convention, Columbus. "Relationship Between the CPA and the Internal Auditor." JUNE Peter U. Alessandri (see Dean) Albert B. Dean, Delford W. Edens (Boston); Edward J. McGovern (Philadelphia MAS); Warren K. Wentworth, Peter U. Alessandri, Thomas L. Elliott, Jr., William J. Piccerelli, Terry W. Rickey (Boston) Representatives of educational institution clients and others, Boston. "Audit Guide for Colleges and Universities." Delford W. Edens (see Dean) Thomas L. Elliott, Jr. (see Dean) Gaylen N. Larson (Chicago) American Management Association seminar, Chicago. "Case Study of an EDP Audit." Edward J. McGovern (see Dean) William J. Piccerelli (see Dean) Terry W. Rickey (see Dean) Warren K. Wentworth (see Dean) 30
Object Description
Speaking & writing
Speeches, addresses, etc.
H&S Reports, Vol. 11, (1974 winter), p. 30-33
|Originally published by: Haskins & Sells
|Copyright and permission to republish held by: Deloitte
|PDF page image with corrected OCR scanned at 400 dpi
|Deloitte Digital Collection
|Digital Publisher
|University of Mississippi Library. Accounting Collection
|Date-Digitally Created


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10 question survey on GPS units
A Chance to Receive a $350 Bass Pro Shops or Cabela's Gift Card
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BFT Staff


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Delve into slapstick zombie violence with a Zombieland trailer, and witness Megan Fox's descent into ick in a Jennifer's Body TV spot. Super-spoilery Lost set reports, plus Hancock 2 details. Also: Road, Fringe, FlashForward, Smallville, Supernatural, Stargate and True Blood.
A second "green band" trailer showcases the zany, madcap zombie-killing fun in this movie, out Oct. 2.
Jennifer's Body:
A new TV spot focusses on the relationship between Megan Fox and Amanda Seyfried:
A scathing review in the New York Post drops a few spoilers:
Mortensen, who shows his bare buttocks in two scenes and has an endless death scene, does his best with a largely one-dimensional role and Charlize Theron turns up in a few flashbacks as his late wife. Robert Duvall drops a few aphorisms in his two scenes as a 90-year-old wanderer and if you blink — or, more likely nod off — you'll miss Guy Pearce.
[NY Post]
Hancock 2:
Director Peter Berg tells us what to expect from this sequel:
We're looking at exploring their relationship prior to when we first met them and seeing a bit of what happened as a prequel. I think we danced around the concept of an origins and we settled on something that is very substantive. That will part of the sequel.
More filming of scenes at Los Angeles airport — Ryan at Hawaii Weblog pieces together a few different sources to create a picture of the scene being filmed. Kate is at the airport, handcuffed in the custody of the Marshall. And then somehow she gets away from him and gets her handcuffs off. She runs down the stairs and says "Hey" to Hurley. And then she jumps the line at the taxi stand, causing Neil aka "Frogurt" to scream at her for stealing his cab. As her cab speeds away, the Marshall emerges from the terminal with a head injury. He runs up to airport personnel showing them Kate's picture and telling them to keep an eye open for her — then he sees the cab and runs after it. Meanwhile, Jack heads for the passport station, but changes his mind at the last minute and turns back. Also, Dr. Arzt was there, and rumor has it Claire (Emilie de Ravin) was on set as well. [Hawaii Weblog]
Here's a better look at the season six poster, showcasing all the old characters who will be coming back. [Doc Arzt]
Plus some new (ish) promo pics of Juliet and Hurley. [Lyly Ford]
The over-arching theme of season two is, "Your past is always about to catch up with you," Roberto Orci tells Sci Fi Magazine. And Leonard Nimoy will be in at least three episodes, but may do more. Nina Sharp will play a bigger role in season two, and we'll realize she knows a lot more about "the condition of the show" than we've been privy to so far.
Olivia will be having a crisis, and start questioning whether she should even be investigating these weird phenomena, after the terrible things she's discovered. The fact that Olivia may be developing superpowers is going to contribute to her ambivalence about which side she's on in the war. We'll also see more of Olivia's sister and niece. [Sci Fi Magazine via Fringe Television]
The studio sent out some screeners for the season two premiere, and they included a mysterious piece of paper which appeared to be a communication between two different parties: "TARGET TERMINATED IN FATAL CAR CRASH. MEETING PREVENTED. REQUEST EXTRACTION. NEGATIVE. MISSION FAILURE. MEETING OCCURRED. TARGET STILL ALIVE. REQUEST NEW ORDERS. INTEROGATE TARGET. THEN KILL HER." [Sci Fi Wire]
Orci also says we're going to see a crowd of Observers coming up in the seasons eighth episode:
You're gonna see more than one - this is an exclusive! You are going to see many Observers. [It's] going to tell you a lot about The Observers. You're going to find out their role in the world, what they're named after, and their connection to some of these characters.
And he says the fourth, eighth and 12th episodes will each provide more answers to die hard viewers. [TV Guide Magazine]
And a couple new promos:
Here are some stills from episode 2, "White To Play," plus a few publicity shots of Simon and Olivia. [FlashForward.PL and FlashForward.PL]
And in that episode, Mark and Demetri head to Utah to track down a suspect who may be connected with the flashforwards. Meanwhile, Mark's wife Olivia runs into the man from her flashforward — the man that future Olivia was having an affair with. And Mark and Olivia's daughter, Charlie, is having difficulty coming to terms with her own flash-forward. [FlashForward.PL]
Also, Gabrielle Union plays Zoey, the fiancee of John Cho's character, Demetri. And she says we get to see her flashforward, and it's very life-affirming. [IESB]
Here's the official description for episode 5x04, "The End" — and I'm guessing this is the one where we see the world of 2014 and Sarah Palin is president:
TWO DEAN WINCHESTERS? - Sam (Jared Padalecki) tells Dean (Jensen Ackles) he wants to rejoin Dean in the battle of the Apocalypse, but Dean tells Sam that they are better off apart. Later, Dean awakens five years in the future in an abandoned city and is attacked by humans who have been infected with a demonic virus that turns humans into Zombies. Zachariah (guest star Kurt Fuller) appears to Dean and explains that this is the world that exists as a result of Dean saying no to helping the angels fight Lucifer. Dean meets up with Future Dean, who tells him that the virus is the Devil's endgame for destroying mankind.
It's written by Ben "The Tick" Edlund, so you know it'll be weird. [SPNSite]
Promo pics from the second episode, "Metallo," show more of Clark's crazy black trenchcoat and Brian Austin Green's glowy chest thing. [OSCK]
And here's the official description of that episode:
After being struck by a truck, John Corben (guest star Brian Austin Green) wakes up alone in an abandoned apartment as a man-machine with a Kryptonite heart. Corben realizes he now has superhuman strength and sets out to exact revenge on the Red-Blue Blur, who he perceives to be an irresponsible vigilante. Against Clark's (Tom Welling) wishes, Lois (Erica Durance) involves herself in the Red-Blue Blur's investigation, and winds up getting kidnapped by Corben.
And a press release for season nine:
After the events of last season, Clark takes on the mantle of protector of Metropolis, trading in his familiar red-and-blue for black-and-gray, sticking to the city's shadows and rooftops to become a solitary sentry simply known as "the Blur." While Clark wrestles with his identity, feeling forced to choose between his Kryptonian heritage and human past, he'll encounter even more powerful enemies and allies from across the DC Universe. This season will feature new and past nemeses, including Metallo (Brian Austin Green, "Terminator: Sarah Connor Chronicles"), the man with the Kryptonite heart; Roulette, a sexy mastermind; the return of Toyman; and the always-treacherous Zod (Callum Blue) as a young Major and leader of an invading alien army, who befriends fellow Kryptonian Clark just as his venomous side is beginning to emerge. This season will also feature an appearance by DC Comics' first all-star team of superheroes, the Justice Society of America, in an episode penned by renowned comic book writer Geoff Johns, who returns to the show after writing last year's fan favorite episode, "Legion."...
The season nine premiere takes place three weeks after Clark and Doomsday's epic battle. Obsessed with becoming the hero the world needs, Clark is now literally leaving his mark on Metropolis – having fully embraced his Kryptonian side in order to finish training with his father Jor-El, Clark has started wearing the iconic "S"-shield on his chest, and spreads the symbol around the city in an effort to give its people hope.
Whereas Clark is working alone, Chloe feels driven to reunite the disbanded Justice League. Her biggest challenge is Oliver Queen, who'd rather lose himself in underground fight clubs and drunken one-night stands. Oliver's friends will hatch a plan to bring him back from the edge. Reconnecting with the hero inside of him, Oliver will return with a renewed purpose, even searching out an apprentice in Mia Dearden, DC comics' teenaged sidekick "Speedy."
Clark and Oliver will find themselves caught up in a love triangle with Lois, as both men's passions begin to burn brightly for her. Returning from her trip through time, Lois starts experiencing nightmarish visions of the future. Could they come true? If so, one not-so-troubling image is playing itself over and over in her head – Lois and Clark locked in a romantic, erotic embrace. Meanwhile, Clark continues to be conflicted over his own feelings for Lois. As the sparks fly, Lois and Clark's relationship will deepen, leading to their first true kiss, and possibly something more.
Meanwhile, Clark and Chloe's relationship is starting to become strained. No longer content just being Clark's sidekick, Chloe uses Watchtower's powerful computers to spin her own web of influence and intrigue, manipulating people like chess pieces in the name of the greater good. But when Chloe begins to believe the ends justify the means, it sends her on a collision course with her friend and ally Clark.
When it comes to master manipulators, Tess Mercer has emerged as the rightful heir to Lex Luthor's legacy. Always inscrutable, Tess has her hands full this season with an army of Kryptonians, newly arrived from the lost city of Kandor and led by the infamous Zod. However, this incarnation of Zod is younger than the one we remember – he has yet to grow into the power-mad psychopathic dictator, General Zod. Season nine's Zod may only be a Major, but he's already a cunning strategist and charismatic leader who knows how to inspire his troops. But behind his magnetism and those piercing eyes, Zod is still very dangerous. When Zod and Clark eventually meet, Clark recognizes that if he can befriend his fellow Kryptonian, he might be able to influence Zod away from becoming an evil, twisted tyrant. While it's true this Major Zod has certain vulnerabilities, it may only take a handful of betrayals to turn him into Clark's deadly arch-nemesis.
Robert Carlyle talks his character, Dr. Nicholas Rush, and explains why he found Rush such a compelling character to play. [Wired via SciFiScoop]
And in another interview, the show's cast talks about their fascination with science fiction and their feelings about stepping into an established universe. (Including some clips). [SyFy via Stargate-SG1-Solutions]
A new review of the pilot includes a fairly detailed synopsis:
General O'Neil (Richard Dean Anderson) and Dr. Rush recruit Eli Wallace to join the Stargate program when he solves an Ancient mathematical equation that was embedded in an online video game. They embark to the newly established Icarus base via the U.S.S. George Hammond (as Commanded by Amanda Tapping's Col. Carter), the latest in the Daedalus class ships. Wallace is given a crash course on the Stargate with some help from video recording by Michael Shank's Dr. Daniel Jackson! The ship arrives several light years from Earth at a planet with unique elemental properties needed to activate the gate (dismissing the theory that Icarus base was on the moon, sorry folks) and Wallace and Dr. Rush prepare to initiate the 9th Chevron. The base comes under attack from unknown forces (it is implied that the attackers are the Lucian Alliance, villains established late in the SG-1 series). The gate is activated and the base was to be evacuated back to Earth, but at the last moment Rush and Wallace figure out how to use the 9th Chevron (through some trial and error) and the evacuation happens just in the nick of time! The survivors find themselves onboard the Ancient Ship known as the Destiny, which was charged with traveling to the far reaches of the Universe. The ship was following another ship that traveled ahead to create and seed Stargates to new worlds for exploration. Using the Ancient Communication stones (established in SG-1) Dr. Rush is able to communicate back to Earth to let them know of the current situation. The more pressing problem is that the Destiny is falling apart and is in need of repair. Supplies are low and there is no way to change the ship's course. Now Rush and the crew are along for the ride into worlds unknown. In order to fix the air purification system, a team is dispatched through the gate to search for limestone. But time is short as the ship will jump back into Faster Than Light Travel after a certain amount of time.
So just how sexy will this new cast be? Behold a bevy of promo pics, most of which I'm pretty sure are new. [SpoilerTV]
True Blood:
Eric will keep trying to get under Sookie's skin in season three, says Alan Ball. And here's what else to expect next year:
We'll meet the Vampire King of Mississippi, Russell Edgington. And we'll encounter werewolves for the first time in the flesh; we've heard about them, but we'll meet them. I'm very excited about the character of Debbie Pelt. She's bad news... Debbie Pelt is the ex-girlfriend of a guy who's helping Sookie try to find Bill, and she is just hard ass, white trash bitch on wheels. She's so much fun. But there are other great characters, too. Everybody is struggling with identity in season three – What am I? Who am I? What is my life? Is it what I want it to be? How do I make it what I want it to be? What are my real values? And some people are like, "Am I human? I always thought I was, but maybe I was wrong." In one particular case, its like, "Yes, honey, you were wrong."
[TV Squad]
Here's the official synopsis for episode two, "Reaping And Sewing":
As Eastwick prepares for its annual fall HarvestFest, Joanna, Kat and Roxie's lives continue to take a turn for the strange. Distracted by distressing psychic visions of her new neighbor, Jamie, Roxie struggles to protect Mia from harassment by her ex-boyfriend, Gus (Christian Alexander). As Kat gains the courage to end her own toxic relationship - her marriage to Raymond — he's back in their home to recuperate from being struck by lightning. And while Joanna worries that Will's romantic attentions are only due to her hypnotic power, she and Penny embark on a perilous mission to uncover Darryl Van Horne's true identity. Joanna finds Milton Philmont (Martin Mull), a retired Gazette reporter who years ago wrote about the death of a man named Sebastian Hart - a man who looks uncannily like a young Darryl Van Horne. Armed with an old photo of Hart with three beautiful women, she and Penny seek answers from the eccentric and reclusive Eleanor Rougement (Cybil Shepherd)
And here are some pics from that episode. [Eastwick Fans]
And here's a sneak peek from the pilot:
Additional reporting by Alexis Brown.


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With all the excitement for the upcoming release of the new album from One Direction, it was only a matter of time before the track list leaked.
Just two weeks ago, the lead single from their new album Take Me Home was leaked and forced a rush release of the single "Live While We're Young."
Now with just under a month to go before the follow up album to Up All Night, fans have something else to ponder, what these songs titles are about.
Here is the leaked track list for Take Me Home:
1. Live While We're Young
2. Kiss You
3. Little Things
4. C'mon, C'mon
5. Last First Kiss
6. Heart Attack
7. Rock Me
8. Change My Mind
9. I Would
10. Over Again
11. Back For You
12. They Don't Know About Us
13. Summer Love
If you purchase the Deluxe or Yearbook Edition, these tracks are bonuses:
14. She's Not Afraid
15. Loved You First
16. Nobody Compares
17. Still The One
Be sure to vote in our poll below and tell us, which song you're most excited to hear!
-CJ Robinson, MIX 105.1/Orlando
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A.L.S. February 4 [1861]. �Em� [Roxana Chapin Gerdine] to �Dear Sister Em� [Emily McKinstry Chapin]. West Point, [MS]. 4pp. Note: Part of the last page continues onto the front of the first page.)
times and is the greatest mimic that ever lived. he persists in being a little Black Republican and will �Hoorah for Inkon� notwithstanding his [Gampa] tells him he shall not. Dr. Smith dined with us one day & Tom as usual would be heard. the Dr. says what does the little fellow say. Tom replied �Mean Mitch. Mean Mitch.� I never felt so mortified in my life. The Dr. had given him some medicine & he would call him mean. I may publish a book of his witty sayings & doings & will then send you one. Pet is too sweet & innocent to talk about but she is almost a lady. tell every body How dye. I will write soon to them [illegible words] I am as ever Em"
West Point Feb. 4th"
Dear Sister Em-"
I really do not know who it is my duty to favor with one of my inimitable epistles to night as I ought to write to every member of father�s household also to Aunt Eliza but your letter I think the most aged consequently deserves my earliest attention.
I really believe Lucy�s presence operates upon my senses like a dose of Morphine for the spirit of laziness has seized me since her arrival here. I have not written a letter she is beginning however to revel against being my [Amenaensis]. I expect you half envy me sometimes don�t you because she is"


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I have two more tutorials today that will be a part of the "cute" series, and for starters I will submit a lesson that will show you "how to draw a cute wolf", step by step. Wolves are always fun to draw because they are just plain out awesome. Native Americans believe that wolves are spiritual animals. Both wolf and Indian have respect for one an other. They believed them to be very similar with man because both are hunters, both fight for survival to keep their families safe and dependable, and they would defended their packs very much like the way Indians defended their tribes. It's no wonder why Native Americans where one with the wolf. This lesson depicts how peaceful a wolf cub is when left in his dwellings without fear. The cute face, and the cute stubby, chunky looking body, puts a desire on ones artistic soul to tackle this tutorial with confidence, anticipation, and ease. I marked this lesson as intermediate because of the standing pose that the animal is in, but if you follow the directions included with the steps, I feel confident enough that you will succeed in completing this submission that teaches you "how to draw a cute wolf". You can also choose to color the forest animal gray, or you can choose to add a few color combination's like brown and white. I will be back in a bit with the other "cute" tutorial. Have fun guys, and have a happy drawing day!
DragoArt members upload artwork and drawing tutorials! They are also allowed to leave comments on tutorials, profiles, etc. Many more features, as well; it's way better than just being a boring guest! Register Now!


text:
Susan Lucci
Date Of Birth:
23 December 1946
Place Of Birth:
Westchester, New York
Susan Lucci began playing Erica Kane on the soap opera All My Children in 1970. Kane was a slinky, sneaky temptress and soon became the show's signature schemer. As the years went by and Susan Lucci became the grande dame of American soap operas, she also became famous for something else: being nominated for Emmy Awards without winning. Lucci was nominated 19 times altogether before finally, triumphantly, winning the daytime Emmy for best actress in 1999. All My Children was finally canceled by ABC in 2011. Susan Lucci has also starred in a string of breathless TV movies, including Mafia Princess (1986), The Bride in Black (1990), Seduced and Betrayed (1995) and Blood On Her Hands (1998). Lucci appeared on the 2008 edition of the TV show Dancing With The Stars, with competitors including Cloris Leachman and Kim Kardashian. Her 2011 autobiography was titled All My Life.
Extra Credit:
Susan Lucci is not the daughter of comedienne Phyllis Diller, despite long-running Internet rumors. The two are unrelated… Some sources list her birth year as 1947; Lucci is tight-lipped about her age, but it is known that she graduated from high school in 1964.
See also:
Copyright © 1998-2018 by Who2?, LLC. All rights reserved.


text:
Burberry Prorsum
Helmed by creative director Christopher Bailey, British heritage label Burberry Prorsum takes the legacy of innovation set in place by founder Thomas Burberry in 1856 and brings it into the future. Always with a refined eye and a flair for technology, Burberry Prorsum's womenswear brings an irreverent and artistic approach to the house's quintessentially British vision of luxury. Blouses and skirts in dip-dyed colorways and romantic prints, lace dresses for day and evening, embellished heels and printed sneakers, and perennial variations on the trench round out its modern, feminine offerings.
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Jessica O'Brien
Jessica will be graduating from Washington College in 2015 with majors in Computer Science and Biology and minors in Information Systems and Chemistry. She is hoping to apply to veterinary school after graduation, but not lose her love for computers and programming. Jessica is the webmaster for Equestrian team and Trap and Skeet club. She is also the President of the Trap and Skeet club this year. Jessica has been working on the Unity Virtual Worlds projects - all of which are 3D first person video games that let you explore the facility at your own pace. The first one she worked on was ECI - Eastern Correctional Institute. She and her team are building a 3D Model of the Eastern Correctional Institution in Autodesk 3DS Max, then importing the model into Unity to create a virtual version of the prison. She has also worked on the Online Virtual Tour for the GIS Lab. The big project now is the Sandbox project and Campus project. For the Sandbox project, we are going to be creating a virtual campus available to builders so if a new building is proposed for campus, we can demo it first in 3D to let the developers walk around campus and get a feel for how the new building will fit in the scheme of things. For the campus project, we are currently modeling all dorm buildings in Unity to allow prospective students to get a "first-hand" feel of the dorm room (or current students who have not yet been in that building). We also hope to make a virtual world of Historic Chestertown sometime in the future.Jessica is working on a new Virtual Worlds Project creating SWAT active shooter scenarios to allow for virtual training in several situations, and to allow administrators to see how their building structure/setup affects the SWAT Team's response plans.


text:
LUHANSK, Ukraine — Frustrated by a week of delays, Russia sent over 130 aid trucks rolling into rebel-held eastern Ukraine on Friday without the approval of the government in Kiev. Ukraine called the move a "direct invasion" that aimed to provoke an international incident.
Russia said it had lost patience with Ukraine"s stalling tactics and claimed that soon "there will no longer be anyone left to help" in Luhansk, a war-torn rebel-held city that Ukrainian forces are trying to recapture.
The unilateral Russian sweep across the border drew strong condemnation from the European Union, the United States and NATO and sharply raised the stakes in eastern Ukraine, for any attack on the convoy could draw the Russian military directly into the conflict between the Ukrainian government and the separatist rebels.
Ukraine has long accused Russia of supporting and arming the rebels, a charge that Russia denies. Yet NATO said Friday that, since mid-August, it has seen "multiple reports of the direct involvement of including Russian airborne, air defense and special operations forces in eastern Ukraine." It also said Russian artillery support is being used against Ukraine"s armed forces and it has seen "transfers of large quantities of advanced weapons, including tanks, armored personnel carriers and artillery to separatists."
At the United Nations in New York, Russia"s ambassador to the U.N., Vitaly Churkin, hotly denied that any Russian troops were inside Ukraine.
After spending hours driving up and down winding country roads, apparently to avoid any Ukrainian troops, the convoy began pulling into Luhansk on Friday evening. The city has seen weeks of heavy shelling that has cut off power, water and phone lines and left food supplies scarce.
In the past few days, Ukraine said its troops had recaptured significant parts of Luhansk and suspicions were running high that Moscow"s humanitarian operation may instead be aimed at halting Kiev"s military momentum. Fierce fighting has been reported this week both around Luhansk and the largest rebel-held city, Donetsk, with dozens of casualties.
Speaking on national television, Prime Minister Arseniy Yatsenyuk declared that the half-empty trucks Russia sent into Ukraine were not going to deliver aid but would be used to create a provocation. He said Russia would somehow attack the convoy itself, creating an international incident.
Ukrainian security services chief Valentyn Nalyvaichenko called the Russian convoy a "direct invasion."
Asked about that, Yatsenyuk replied that Russia"s invasion of Ukraine began back in March when it annexed Crimea and has been going on ever since.
NATO"s secretary general condemned Russia for sending in a "so-called humanitarian convoy." Anders Fogh Rasmussen called Russia"s unilateral decision "a blatant breach of Russia"s international commitments" and "a further violation of Ukraine"s sovereignty."
The swiftness with which Russia set the aid mission into motion last week and the lack of direct involvement from the international community immediately raised questions about Moscow"s intentions.
Russia said the white-tarped semis were carrying food, water, generators and sleeping bags. AP journalists following the convoy across rough country roads heard the trucks" contents rattling and sliding around Friday, confirming that many vehicles were only partially loaded.
The International Committee of the Red Cross, which had planned to escort the Russian aid convoy to assuage fears that it was a cover for a Russian invasion, said it had not received enough security guarantees to do so, as shelling had continued overnight. Four troops were killed and 23 wounded in the past 24 hours in eastern Ukraine, the government reported Friday.
Nalyvaichenko, speaking to reporters in the Ukrainian capital of Kiev, said the men driving the trucks into Ukraine were Russian military personnel "trained to drive combat vehicles, tanks and artillery." The half-empty aid trucks would be used to transport weapons to rebels and spirit away the bodies of Russian fighters killed in eastern Ukraine, he said.
He insisted, however, that Ukraine would not shell the convoy.
Ukraine"s presidential administration said Kiev authorized the entrance of only 35 trucks. But the number of Russian vehicles passing through a rebel-held border point Friday was clearly way beyond that.
An Associated Press reporter saw a priest blessing the first truck in the convoy at the rebel-held checkpoint and then climbing into the passenger seat. A lone border guard unlocked a customs gate and the trucks began to roll by.
Russian customs service representative Rayan Farukshin said all vehicles in the convoy, which has 260 trucks, including over 200 aid trucks, had been checked and approved for onward travel. Monitors from the Organization for Security and Cooperation in Europe said as of midday, 134 Russian aid trucks, 12 support vehicles and one ambulance had crossed into Ukraine.
"The Russian side has decided to act," the Russian Foreign Ministry said in a statement. "It is no longer possible to tolerate this lawlessness, outright lies and inability to reach agreements … we are warning against any attempts to thwart this purely humanitarian mission."
Although Luhansk is only 12 miles (20 kilometers) from the border, the Russian convoy took a meandering route, avoid areas controlled by Ukrainian troops.
Shortly after leaving the rebel-held border town of Izvaryne, the convoy turned off of the main highway to Luhansk and headed north on a country road. Rolling on small roads greatly slowed the trucks" progress, turning what would in peacetime take roughly two hours into a daylong haul.
Rebel forces took advantage of Ukraine"s promise not to shell the convoy to drive on the same country road as the aid trucks. Some 20 green military supply vehicles — flatbed trucks and fuel tankers — were seen traveling in the opposite direction, as well as other smaller rebel vehicles.
The convoy moved along village roads hugging the Russian border, which is marked by the winding Seversky Donets River. In the village of Davydo-Mykilske, less than 1 kilometer (half a mile) west of the border, AP reporters saw three rebel tanks, dozens of militiamen and several armored personnel carriers.
The Russian Foreign Ministry had accused the government in Kiev of shelling areas the convoy would have to pass through, making its travel impossible. The convoy had been stuck at the border for a week.
"There is increasingly a sense that the Ukrainian leaders are deliberately dragging out the delivery of the humanitarian load until there is a situation in which there will no longer be anyone left to help," it said Friday in a statement.
Ukraine"s Foreign Ministry retorted with a statement accusing Russia of "ignoring international rules, procedures and agreements that have been reached."
The fighting in eastern Ukraine began in mid-April, a month after Russia annexed Ukraine"s southern Black Sea peninsula. It has killed over 2,000 people and forced 340,000 to flee, according to the United Nations.
Laura Mills in Moscow and Nataliya Vasilyeva in Kiev, Ukraine, Peter Leonard in Donetsk, Ukraine, and Alexander Roslyakov in Donetsk, Russia, contributed to this report.


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This article's use of external links may not follow Wikipedia's policies or guidelines. (August 2016) (Learn how and when to remove this template message)
The parable of the Good Samaritan is a parable told by Jesus in the Gospel of Luke.[1] It is about a traveller who is stripped of clothing, beaten, and left half dead alongside the road. First a priest and then a Levite comes by, but both avoid the man. Finally, a Samaritan happens upon the traveller. Samaritans and Jews despised each other, but the Samaritan helps the injured man. Jesus is described as telling the parable in response to the question from a lawyer, "And who is my neighbour?". In response, Jesus tells the parable, the conclusion of which is that the neighbour figure in the parable is the man who shows mercy to the injured man—that is, the Samaritan.[2]
Some Christians, such as Augustine, have interpreted the parable allegorically, with the Samaritan representing Jesus Christ, who saves the sinful soul.[3] Others, however, discount this allegory as unrelated to the parable's original meaning[3] and see the parable as exemplifying the ethics of Jesus.[4]
The parable has inspired painting, sculpture, satire, poetry, photography, and film. The phrase "good Samaritan", meaning someone who helps a stranger, derives from this parable, and many hospitals and charitable organizations are named after the Good Samaritan.
- 1 Narrative
- 2 Historical context
- 3 Interpretation
- 4 Authenticity
- 5 As a metaphor and name
- 6 Art and popular culture
- 7 Legal presence
- 8 See also
- 9 References
- 10 External links
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 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbour 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?"— Luke 10:25-29, World English Bible
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 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 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."— Luke 10:30–37, World English Bible
Historical context[edit]
Road from Jerusalem to Jericho[edit]
In the time of Jesus, the road from Jerusalem to Jericho 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".[5] Martin Luther King, Jr., in his "I've Been to the Mountaintop" speech, on the day before his death, described the road as follows:
As soon as we got on that road I said to my wife, "I can see why Jesus used this as the setting for his parable." It's a winding, meandering road ... In the days of Jesus it came to be known as the "Bloody Pass." And you know, it's possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it's possible that they felt that the man on the ground was merely faking, and he was acting like he had been robbed and hurt in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the priest asked, the first question that the Levite asked was, "If I stop to help this man, what will happen to me?"[6]
Samaritans and Jesus[edit]
Jesus' target audience, the Jews, hated Samaritans[7] to such a degree that they destroyed the Samaritans' temple on Mount Gerizim.[8] 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.[9] Or, on another, more positive note, it may indicate that the lawyer has recognized that both his questions have been answered and now concludes by generally expressing that anyone behaving thus is a (Lev 19:18) "neighbor" eligible to inherit eternal life.[10] The Samaritans in turn hated the Jews.[11] Tensions were particularly high in the early decades of the 1st century because Samaritans had desecrated the Jewish Temple at Passover with human bones.[12]
As the story reached those who were unaware of the oppression of the Samaritans, this aspect of the parable became less and less discernible: fewer and fewer people ever heard of them in any context other than as a description. Today, 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, 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.[13][14] For example, anti-slavery campaigner William Jay described clergy who ignored slavery as "following the example of the priest and Levite".[15] Martin Luther King, Jr., in his "I've Been to the Mountaintop" speech, described the Samaritan as "a man of another race".[6] Sundee Tucker Frazier saw the Samaritan more specifically as an example of a "mixed-race" person.[16] 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 the group to which they belong."[17]
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 (Luke 17:11–19),[12] although Luke 9:51–56 depicts Jesus receiving a hostile reception in Samaria.[7] Luke's favorable treatment of Samaritans is in line with Luke's favorable treatment of the weak and of outcasts, generally.[18] In John, Jesus has an extended dialogue with a Samaritan woman, and many Samaritans come to believe in him.[19] In Matthew, however, Jesus instructs his disciples not to preach in heathen or Samaritan cities (Matthew 10:5–8).[12] In the Gospels, generally, "though the Jews of Jesus' day had no time for the 'half-breed' people of Samaria",[20] Jesus "never spoke disparagingly about them"[20] and "held a benign view of Samaritans".[21]
Many see 2Chronicles 28:8–15 as the model for the Samaritan's neighborly behavior in the parable. In Chronicles, Northern Israelite ancestors of Samaritans treat Judean enemies as fellow-Israelite neighbors.[22] After comparing the earlier account with the later parable presented to the expert in Israel's religious law, Evans concludes: "Given the number and significance of these parallels and points of correspondence it is hard to imagine how a first-century scholar of Scripture could hear the parable and not think of the story of the merciful Samaritans of 2 Chronicles 28."[23]
Priests and Levites[edit]
In Jewish culture, contact with a dead body was understood to be defiling.[12] Priests were particularly enjoined to avoid uncleanness.[12] The priest and Levite may therefore have assumed that the fallen traveler was dead and avoided him to keep themselves ritually clean.[12] On 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,[24] although this is disputed.[7] Since the Mishnah made an exception for neglected corpses,[7] the priest and the Levite could have used the law to justify both touching a corpse and ignoring it.[7] In any case, passing by on the other side avoided checking "whether he was dead or alive".[25] 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."[25]
Allegorical reading[edit]
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 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.[26]
John Welch further states:
This allegorical reading 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."[27]
The allegorical interpretation is also traditional in the Orthodox Church.[28] 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.[29]
Robert Funk also suggests that Jesus' Jewish listeners were to identify with the robbed and wounded man. In his view, the help received from a hated Samaritan is like the kingdom of God received as grace from an unexpected source.[30]
Ethical reading[edit]
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 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 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 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.[31]
Francis Schaeffer suggested: "Christians are not to love their believing brothers to 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."[32]
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 – 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 the real meaning of the parable.[33]
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 was created for the sake of man. Hence it is inferred that there is a mutual obligation between all men."[31] 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."[34] Earlier, Cyril of Alexandria had written that "a crown of love is being twined for him who loves his neighbour."[35]
Joel B. Green writes that Jesus' final question (which, in something of a "twist,"[36] reverses the question originally asked):
... 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 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[37]
Such a reading of the parable makes it important in liberation theology,[38] where it provides a concrete anchoring for love[39] and indicates an "all embracing reach of solidarity."[40] 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."[41]
Martin Luther King, Jr. often spoke of this parable, contrasting the rapacious philosophy of 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.[42] 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 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.[43]
Other interpretations[edit]
In addition to these classical interpretations many scholars have drawn additional themes from 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.[44]
Others have suggested that Jesus 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 the religious hierarchy (or importance of knowledge of scripture) in favor of the practice of religious principles.[45]
Modern Jewish view[edit]
The following is based on the public domain article Brotherly Love found in the 1906 Jewish Encyclopedia
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, 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 the meaning of neighbor; and the lesson implied is that he who is in need must be the object of our love.
The term "neighbor" has not at all times been thus understood by Jewish teachers.[46] 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 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 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' is a command of all-embracing love, and is a fundamental principle of the Jewish religion"; and Stade, when charging with imposture the rabbis who made this declaration, is entirely in error (see his "Geschichte des Volkes Israel," l.c.).
The Jesus Seminar voted this parable to be authentic,[47][48] with 60% of fellows rating it "red" (authentic) and a further 29% rating it "pink" (probably authentic).[48] The paradox of a disliked outsider such as a Samaritan helping a Jew is typical of Jesus' provocative parables,[47][7] and is a deliberate feature of this parable.[49] 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.[7]
Bernard Brandon Scott, a member of the Jesus Seminar,[50] questions the authenticity of the parable's context, suggesting that "the parable originally circulated separately from the question about neighborliness"[51] 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"[51] indicates the parable and its context were "very probably joined editorially by Luke."[51] A number of other commentators share this opinion,[52] with the consensus of the Jesus Seminar being that verses Luke 10:36–37 were added by Luke to "connect with the lawyer's question."[48] On the other hand, the "keen rabbinic interest in the question of the greatest commandment"[52] may make this argument invalid, in that Luke may be describing a different occurrence of the question being asked.[52] Differences between the gospels suggest that Luke is referring to a different episode from Mark and Matthew,[53] and Klyne Snodgrass writes that "While one cannot exclude that Luke has joined two originally separate narratives, evidence for this is not convincing."[53] 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.[36]
The unexpected appearance of the Samaritan led Joseph Halévy to suggest that the parable originally involved "a priest, a Levite, and an Israelite",[49] in line with contemporary Jewish stories, and that Luke changed the parable to be more familiar to a gentile audience."[49] 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,[49] although others claim that there was "nothing strange about a Samaritan travelling in Jewish territory".[9] William C. Placher points out that such debate misinterprets 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."[54] The traditionally understood ethical moral of the story would not hold if the parable originally followed the priest-Levite-Israelite sequence of contemporary Jewish stories, as Halévy suggested, for then it would deal strictly with intra-Israelite relations just as did the Lev 19:18 command under discussion.
As a metaphor and name[edit]
The term "good Samaritan" is used as a common metaphor: "The word now applies to any charitable person, especially one who, like the man in the parable, rescues or helps out a needy stranger."[55]
The name has consequently been used for a number of charitable organisations, including Samaritans, Samaritan's Purse, Sisters of the Good Samaritan, and The Samaritan Befrienders Hong Kong. The name Good Samaritan Hospital is used for a number of hospitals around the world. Good Samaritan laws encourage those who choose to serve and tend to others who are injured or ill.[56]
Art and popular culture[edit]
This parable was one of the most popular in medieval art.[58] The allegorical interpretation was often illustrated, with Christ as the Good Samaritan. Accompanying angels were sometimes also shown.[59] In some Orthodox icons of the parable, the identification of the Good Samaritan as Christ is made explicit with a halo bearing a cross.[60]
The numerous later artistic depictions of the parable include those of Rembrandt, Jan Wijnants, Vincent van Gogh, Aimé Morot, Domenico Fetti, Johann Carl Loth, George Frederic Watts, and Giacomo Conti. Vincent van Gogh's painting captures the reverse hierarchy that is underscored in Luke's parable. Although the priest and Levite are near the top of the status hierarchy in Israel and the Samaritans near the bottom, van Gogh reverses this hierarchy in the painting. He foregrounds the Samaritan, making him larger than life and colorful, while the priest and Levite are placed in the background, making them small and insignificant, barely distinguished from the drab landscape. [61]
| | The Good Samaritan (after Delacroix)
Kröller-Müller Museum, Otterlo, Netherlands (F630)
In his essay Lost in Non-Translation, biochemist and author Isaac Asimov argues that to the Jews of the time there were no good Samaritans; in his view, this was half the point of the parable. As Asimov put it, we need to think of the story occurring in Alabama in 1950, with a mayor and a preacher ignoring a man who has been beaten and robbed, with the role of the Samaritan being played by a poor black sharecropper.
The story's theme is portrayed throughout Marvel's Daredevil.[62]
The parable of the Good Samaritan is the theme for the Austrian Christian Charity commemorative coin, minted 12 March 2003. This coin shows the Good Samaritan with the wounded man, on his horse, as he takes him to an inn for medical attention. An older coin with this theme is the American "Good Samaritan Shilling" of 1652.[63]
Australian poet Henry Lawson wrote a poem on the parable ("The Good Samaritan"), of which the third stanza reads:
He's been a fool, perhaps, and would
Have prospered had he tried,
But he was one who never could
Pass by the other side.
An honest man whom men called soft,
While laughing in their sleeves —
No doubt in business ways he oft
Had fallen amongst thieves.[64]
John Gardiner Calkins Brainard[65] also wrote a poem on the theme.
Dramatic film adaptations of the Parable of the Good Samaritan include Samaritan,[66] part of the widely acclaimed[67] Modern Parables DVD Bible study series. Samaritan, which sets the parable in modern times, stars Antonio Albadran in the role of the Good Samaritan.[68]
The English composer, Benjamin Britten, was commissioned to write a piece to mark the centenary of the Red Cross. His resulting work for solo voices, choir, and orchestra, Cantata Misericordium, sets a Latin text by Patrick Wilkinson that tells the parable of the Good Samaritan. It was first performed in Geneva in 1963.[69]
In a real-life psychology experiment, seminary students in a rush to teach on this parable, failed to stop to help a shabbily dressed person on the side of the road.[70]
|Wikimedia Commons has media related to The Good Samaritan.
Legal presence[edit]
In the English law of negligence, when establishing a duty of care in Donoghue v Stevenson Lord Atkin applied the neighbour principle - drawing inspiration from the Biblical the Golden Rule[71] as in the parable of the Good Samaritan
See also[edit]
- Brotherly Love
- Bystander effect
- Christian ethics.
- Christian–Jewish reconciliation
- Golden Rule
- Digital samaritans
- Matthew 5
- Great Commandment
- Life of Jesus in the New Testament
- Ministry of Jesus
- Samaritans
- ^ Luke 10:25–37.
- ^ Gill, John (1980). An Exposition of the Old Testament. Baker Books. ISBN 978-0801037566.
- ^ a b Caird, G. B. (1980). The Language and Imagery of the Bible. Duckworth. p. 165.
- ^ Sanders, E. P. The historical figure of Jesus. Penguin, 1993. p. 6.
- ^ Wilkinson, "The Way from Jerusalem to Jericho" The Biblical Archaeologist, Vol. 38, No. 1 (Mar., 1975), pp. 10–24
- ^ a b Martin Luther King, Jr: "I've Been to the Mountaintop", delivered 3 April 1968, Memphis, Tennessee at Stanford University [notes on exact altitudes added, interjections removed].
- ^ a b c d e f g Greg W. Forbes, The God of Old: The role of the Lukan parables in the purpose of Luke's Gospel, Continuum, 2000, ISBN 1-84127-131-4, pp. 63–64.
- ^ An event which the first-century historian Josephus records (J.W. 13.9.1 §256). For a different opinion, see Jonathan Bourgel (2016). "The Destruction of the Samaritan Temple by John Hyrcanus: A Reconsideration". Journal of Biblical Literature. Society of Biblical Literature (153/3). doi:10.15699/jbl.1353.2016.3129.
- ^ a b I. Howard Marshall, The Gospel of Luke: A commentary on the Greek text, Eerdmans, 1978, ISBN 0-8028-3512-0, p. 449-450.
- ^ See, e.g., Lane's argument that the lawyer positively alludes to Exod 34:6, with the word in 10:37a usually translated "mercy" (ἔλεος) actually referencing Septuagintal translation of the Hebrew word חסד, "covenantal loyalty," in Nathan Lane, "An Echo of Mercy: A Rereading of the Parable of the Good Samaritan," in Early Christian Literature and Intertextuality. Volume 2: Exegetical Studies (ed. C. A. Evans and H. D. Zacharias; Library of New Testament Studies 392; London: T&T Clark, 2009), 74-84.
- ^ Christianity by Sue Penney 1995 ISBN 0-435-30466-6 page 28
- ^ a b c d e f Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004. p. 152-154.
- ^ Karl Barth's theological exegesis by Richard E. Burnett 2004 ISBN 0-8028-0999-5 pages 213–215
- ^ Prejudice and the People of God: How Revelation and Redemption Lead to Reconciliation by A. Charles Ware 2001 ISBN 0-8254-3946-9 page 16
- ^ William Jay, Miscellaneous Writings on Slavery, John P. Jewett & Company, 1853.
- ^ Sundee Tucker Frazier, Check all that apply: finding wholeness as a multiracial person, InterVarsity Press, 2002, ISBN 0-8308-2247-X, p. 6.
- ^ Snodgrass, Klyne, Stories with Intent: A comprehensive guide to the parables of Jesus, Eerdmans, 2008, ISBN 0-8028-4241-0, p. 361.
- ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 2. Christian sources about Jesus.
- ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "The Gospel of John," p 401-470.
- ^ a b Stanley A. Ellisen, Parables in the Eye of the Storm: Christ's Response in the Face of Conflict, Kregel Publications, 2001, ISBN 0-8254-2527-1, p. 142.
- ^ John P. Meier, "The Historical Jesus and the Historical Samaritans: What can be Said?", Biblica 81(2), 2000, pp. 202–232 (quote from p. 231).
- ^ See, e.g., Frank H. Wilkinson, "Oded: Proto-Type of the Good Samaritan," The Expository Times 69 (1957): 94; F. Scott Spencer, "2 Chronicles 28:5–15 and the Parable of the Good Samaritan," Westminster Theological Journal 46 (1984): 317–49; Geza Vermes, The Authentic Gospel of Jesus (London: Penguin, 2004), 152; Isaac Kalimi, "Robbers on the Road to Jericho: Luke's Story of the Good Samaritan and Its Origin in Kings / Chronicles," Ephemerides theologicae lovanienses 85 (2009): 47–53; Craig A. Evans, "Luke's Good Samaritan and the Chronicler's Good Samaritans," in Biblical Interpretation in Early Christian Gospels. Volume 3: The Gospel of Luke (ed. Thomas R. Hatina; Library of New Testament Studies 376 / Studies in Scripture in Early Judaism and Christianity 16; London and New York: T&T Clark, 2010), 32–42; Michael Fresta, "'Hüter des Bundes' und 'Diener des Herrn' – Samaritaner und Samaritanerinnen im Neuen Testament: Historische und neutestamentlich-exegetische Untersuchungen" (Ph.D. diss., University of Paderborn, 2011), 150–52, 253; Amy-Jill Levine, "The Many Faces of the Good Samaritan—Most Wrong," Christian Ethics Today 85:1 (Winter 2012): 20–21 (see earlier version at http://www.biblicalarchaeology.org/daily/archaeology-today/archaeologists-biblical-scholars-works/understanding-the-good-samaritan-parable/; accessed 1 Oct 2016); Eben Scheffler, "The Assaulted (Man) on the Jerusalem - Jericho Road : Luke's Creative Interpretation of 2 Chronicles 28:15," Hervormde teologiese studies 69 (2013): 1–8; online: http://www.scielo.org.za/scielo.php?script=sci_abstract&pid=S0259-94222013000100121&lng=en&nrm=iso&tlng=en (accessed 1 Oct 2016).
- ^ Evans, "Luke's Good Samaritan and the Chronicler's Good Samaritans," 39.
- ^ Joel B. Green, The Gospel of Luke, Eerdmans, 1997, ISBN 0-8028-2315-7, p. 430.
- ^ a b George Bradford Caird, The Gospel of St. Luke, Black, 1968, p. 148.
- ^ Origen, Homily 34.3, Joseph T. Lienhard, trans., Origen: Homilies on Mark, Fragments on Mark (1996), 138.
- ^ John W. Welch, "The Good Samaritan: Forgotten Symbols", Liahona, February 2007, pp. 26–33.
- ^ Christoph Cardinal Schonborn (tr. Henry Taylor), Jesus, the Divine Physician: Reflections on the Gospel During the Year of Luke, Ignatius Press, 2008, ISBN 1-58617-180-1, p. 16.
- ^ John Newton, "How Kind the Good Samaritan," Hymn #99 in Olney Hymns Archived 2010-08-10 at the Wayback Machine at CCEL.org.
- ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 321-322
- ^ a b John Calvin, Commentary on Matthew, Mark, Luke – Volume 3.
- ^ Schaeffer, Francis (1970). The Mark of the Christian by Francis Schaeffer © 1970 by L'Abri Fellowship. Norfolk Press, London.
- ^ Caird, G. B. (1980). The Language and Imagery of the Bible. Duckworth. p. 165.
- ^ John Calvin, Commentary on Acts 13.
- ^ Cyril's Sermons on Luke #68.
- ^ a b John Barton and John Muddiman, The Oxford Bible Commentary, Oxford University Press, 2001, ISBN 0-19-875500-7, p. 942.
- ^ Joel B. Green, The Gospel of Luke, Eerdmans, 1997, ISBN 0-8028-2315-7, p. 432.
- ^ Christopher Hays, Luke's Wealth Ethics: A Study in Their Coherence and Character, Mohr Siebeck, 2010, ISBN 3-16-150269-8, p. 21.
- ^ Christopher Rowland, The Cambridge Companion to Liberation Theology, 2nd ed, Cambridge University Press, 2007, ISBN 0-521-86883-1, p. 43.
- ^ Denis Carroll, What is Liberation Theology?, Gracewing Publishing, 1987, ISBN 0-85342-812-3, p. 57.
- ^ M. Gnanavaram, "'Dalit Theology' and the Parable of the Good Samaritan," Journal for the Study of the New Testament, Vol. 15, No. 50, 59–83 (1993).
- ^ Taylor Branch, Pillar of Fire: America in the King Years, 1963–65, Simon and Schuster, 1998, ISBN 0-684-84809-0, pp.302–303.
- ^ Martin Luther King, Jr., "A Time to Break the Silence," quoted in Douglas A. Hicks and Mark R. Valeri, Global Neighbors: Christian Faith and Moral Obligation in Today's Economy, Eerdmans Publishing, 2008, ISBN 0-8028-6033-8, p. 31.
- ^ Smith, John Hunter (1884). Greek Testament lessons, consisting chiefly of the Sermon on the mount, and the parables of our Lord. With notes and essays. London, UK: William Blackwood and Sons. p. 136.
Clarke, James Freeman (1886). Every-day Religion. Boston: Ticknor and Company. p. 346.
- ^ Andrews, Dave (2012). Not Religion but Love: Practicing a Radical Spirituality of Compassion. Wipf and Stock Publishers. p. 117. ISBN 9781610978514.
Wilson, Jared C. (2014). The Storytelling God: Seeing the Glory of Jesus in His Parables. Crossway. p. 88. ISBN 9781433536717.
- ^ Several recognize that Lev 19:18 exclusively refers to the Israelitish neighbor (e.g., Stade, "Gesch. des Volkes Israel," i. 510a). This debate is reflected in the question by the Jewish Torah expert re the definition of "neighbor" in Lev 19:18 (Luke 10:29).
- ^ a b Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Luke" p. 271-400
- ^ a b c Peter Rhea Jones, Studying the Parables of Jesus, Smyth & Helwys, 1999, ISBN 1-57312-167-3, p. 294.
- ^ a b c d Bernard Brandon Scott, Hear Then the Parable: A commentary on the parables of Jesus, Fortress Press, 1989, ISBN 0-8006-2481-5, pp. 199–200.
- ^ Bernard Brandon Scott.
- ^ a b c Bernard Brandon Scott, Hear Then the Parable: A commentary on the parables of Jesus, Fortress Press, 1989, ISBN 0-8006-2481-5, pp. 191–192.
- ^ a b c Greg W. Forbes, The God of Old: The role of the Lukan parables in the purpose of Luke's Gospel, Continuum, 2000, ISBN 1-84127-131-4, pp. 56–57.
- ^ a b Klyne Snodgrass, Stories with Intent: A comprehensive guide to the parables of Jesus, Eerdmans, 2008, ISBN 0-8028-4241-0, p. 348.
- ^ William C. Placher, "Is the Bible True?" The Christian Century, October 11, 1995, pp. 924–925.
- ^ Dictionary of Classical, Biblical, & Literary Allusions
- ^ Mark Lunney and Ken Oliphant, Tort Law: Text and Materials, 3rd ed., Oxford University Press, 2008, ISBN 0-19-921136-1, p. 465.
- ^ Roland E. Fleischer and Susan C. Scott, Rembrandt, Rubens, and the Art of their Time: Recent perspectives, Pennsylvania State University Press, 1997, ISBN 0-915773-10-4, pp. 68–69.
- ^ Emile Mâle, The Gothic Image: Religious Art in France of the Thirteenth Century, p 195, English translation of 3rd ed, 1913, Collins, London (and many other editions), ISBN 978-0064300322
- ^ Leslie Ross, Medieval Art: A topical dictionary, Greenwood Publishing Group, 1996, ISBN 0-313-29329-5, p. 105.
- ^ Paul H. Ballard and Stephen R. Holmes, The Bible in Pastoral Practice: Readings in the place and function of Scripture in the church, Eerdmans, 2006, ISBN 0-8028-3115-X, p. 55.
- ^ James L. Resseguie, Narrative Criticism of the New Testament: An Introduction (Grand Rapids, MI: Baker Academic, 2005), 26-30 at p. 29.
- ^ Meagan Damore, Anatomy of a Villain: The Secret of the Success of "Daredevil's" Kingpin, cbr.com, 06.01.2015 Retrieved 05.08.2018
- ^ Albert Romer Frey, A Dictionary of Numismatic Names: Their Official and Popular Designations, American Numismatic Society, 1917 (reprinted by BiblioLife, LLC, 2009), ISBN 1-115-68411-6, p. 95.
- ^ Henry Lawson, "The Good Samaritan," in When I Was King and Other Verses, first published 1905.
- ^ John Gardiner Calkins Brainard, Occasional Pieces of Poetry, E. Bliss and E. White, 1825, pp. 79–81.
- ^ Samaritan at Modern Parables web site.
- ^ See e.g., "Archived copy". Archived from the original on 2008-05-13. Retrieved 2008-10-10.CS1 maint: archived copy as title (link),"Archived copy". Archived from the original on 2011-07-12. Retrieved 2009-01-31.CS1 maint: archived copy as title (link), [1]
- ^ Samaritan at IMDB.
- ^ http://www.boosey.com/cr/music/Benjamin-Britten-Cantata-Misericordium/4926&langid=1 Cantata Misericordium at Boosey and Hawkes
- ^ Darley, John M.; Batson, C. Daniel (1973). ""From Jerusalem to Jericho": A study of Situational and Dispositional Variables in Helping Behavior". Journal of Personality and Social Psychology. 27 (1): 100–108. CiteSeerX 10.1.1.315.252. doi:10.1037/h0034449.
- ^ "SCLR - Resources - Donoghue v. Stevenson Case Report". www.scottishlawreports.org.uk. Retrieved 2019-11-09.
External links[edit]
- Biblical Art on the Internet:
- Good Samaritan websites:
- Good Samaritan Industries – Charity helping people with disabilities.
- Good Samaritan Day – Promotes October 13 as 'Good Samaritan Day'.


text:
Some of my favorite reads have been the "Code Golf" questions, as well as similar contests - such as the embedding an image into a Twitter message question.
What kind of role should these type of questions fit into the SO community? Should there be lots every day? Should they be rare? Do they really have a valid place in a Q&A kind of community? Is it different from community to community?
Should ServerFault have lots of "Build a server that does all this, for as little as possible" questions?