Thesis advisor: Christopher R. Matthews / Thesis advisor: Matthew Monnig / This study provides a historical analysis of the relations between Jews and Samaritans from the early biblical period up until the time of Jesus in the first century AD. Both Jews and Samaritans made up the ancient biblical Israel. However, rivalry and animosity affected the relationship between these two groups. In line with this development, Samaritans were hated and despised by Jews. Their hostile relations were constituted by ethnic, religious, cultural, political and social matters. Generally, Jews considered Samaritans not to be full-fledge Israelites. Therefore, for Jews, Samaritans were heretics and a schismatic group. Samaritans faced stigmatization from Jews. However, Jesus has a positive evaluation of the Samaritans as well as a friendly disposition toward them as are portrayed in the Gospels, especially in Luke and John. He demonstrates love and regard for Samaritans, and makes an inclusive approach toward them. Moreover, the inclusive and reconciliatory approach of Jesus is portrayed as continuing in the Acts of the Apostles, as the early Jewish missionaries in obedience to Jesus’ injunction (Acts 1:8) take the gospel message to Samaria, which was welcomed. Therefore, my thesis states that in relation to the Jewish-Samaritan historical conflict, the approach of Jesus as depicted in the Gospels and the attitude of the early Jewish Christians as presented in the Acts of the Apostles, were non-discriminatory, non-prejudicial, tolerant and inclusive. These texts present a vision that promotes reconciliation, fosters love and resists discrimination, which should be a paradigm for the human community. This study demonstrates that this love should go beyond the boundaries of ethnicity and past conflicts. This study provides overviews and analyses of the passages in the Gospels and Acts bearing pertinent information on the Samaritans. These scriptural texts are mainly: Matt 10:5b-6; Luke 9:51-59; 17:11–19; and 10:25-37; John 4:4-42 and 8:48; Acts 1:8; 8:1–25; 9:31; and 15:3. This study devotes particular attention to the exegesis of the parable of the Good Samaritan in Luke 10:25-37 as the text that occupies the center of overall consideration here. This is to understand its purpose and nature in the entire narrative of Luke and as it pertains to the teachings of Christ on the call to break down barriers to love. The objective is also to draw attention to its relevance for contemporary times where discrimination, prejudices, ethnic and racial differences divide the world. Generally, my study gives significant attention to the socio- religious and narrative functions of the passages under consideration, especially that of the parable of the Good Samaritan. My research work employs the historical-critical method, together with textual, compositional, literary and narrative approaches. This study challenges a world divided by conflicts to overcome divisive structures by building bridges of true love and reconciliation which promote good human relationships and facilitate the common good. It highlights a mission of one humanity to the broken, the crushed and the oppressed of contemporary human society. The analysis of the relations between Jews and Samaritans vis-à-vis the teaching and approach of Christ indicates that people should rise beyond social boundaries, class division and a narrow understanding of “neighbor,” in the response to one love for humanity. Genuine human relationship should not be based on affiliation by blood, religion, race, ethnic group, socio-cultural ties, political group, and so forth. This contributes to paving a way to seek healthy collaboration, and lasting, peaceful co-existence. This work seeks to challenge for a reconsideration of the building of a less discriminatory society and embodying tolerance in a multi-cultural world, where cultural, social, political and religious differences are respected together with the treatment of human persons with dignity and love. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

D. Litt. et Phil. (Biblical Studies) / Please refer to full text to view abstract

Proefschrift (Doctor in de Godgeleerdheid)--Rijksuniversiteit te Utrecht, 1982. / Summary in Dutch. Includes vita. Includes bibliographical references (p. 523-559).

The editor's Inaug.- Diss.- Jena. / Includes bibliographical references.

Univ., Diss.--Sheffield, 2006.

Background: The literature suggests a consensus that individuals can become traumatised through listening to another’s trauma. Much of this research, however, has focused on individuals who have had direct, face-to-face contact with the primary victims of trauma. It therefore appears that there is a paucity of research looking at contact which is less direct, such as telephone contact. Aims: The current research aimed to explore the levels of secondary traumatic stress and posttraumatic stress disorder in a sample of Samaritan telephone volunteers, with a view to understanding some of the correlates of trauma. It also aimed to explore the personal construct systems of a sub-sample of Samaritan telephone volunteers, and explore any relationships between personal construct systems and trauma. Method: A cross-sectional design was employed. Questionnaires were used to assess levels of secondary traumatic stress and posttraumatic stress in Samaritan telephone volunteers spread across the United Kingdom. Repertory grid technique was used with a sub-sample of Samaritan telephone volunteers to elicit bipolar constructs comparing themselves and others. Results: 299 Samaritan telephone volunteers completed or partially completed the questionnaires, and of these 50 volunteers completed the repertory grids. Levels of secondary trauma (as determined by the Modified Secondary Trauma Scale) correlated with discrepancy in construing of the current and ideal self, levels of posttraumatic stress and exposure to potentially traumatic events. The Samaritans were not found to be suffering with secondary trauma. Degree of elaboration of self-construing reduced after the named traumatic event, and there was a significant difference in degree of elaboration for ‘self after traumatic event’ on the emergent poles of constructs. Conclusions: This research appears to be the first dedicated to assessing secondary trauma in telephone crisis line volunteers, lending some support to Sewell and Cromwell’s (1990) personal construct model of posttraumatic stress. The findings of this study challenge crisis lines to think about secondary trauma, and to implement some teaching and training around this area. Additionally, it reinforces that further research in the area is needed, and highlights the relative merits of employing a repertory grid methodology alongside questionnaires in understanding trauma.

1 Summary Starověká teologie Samaritánů: specifická funkce interpolací, duplikací a dalších textových změn v Samaritánském pentateuchu Ancient Theology of the Samaritans: Specific Interpolation, Duplication, and Other Text Changes in the Samaritan Pentateuch Klára Verzichová This thesis focuses primarily on the development of the Ten Commandments in the Samaritan Pentateuch, which is relatively neglected in the Czech Republic. The Samaritan Pentateuch belongs to fascinating text witnesses like the Qumran texts, whose discovery has been a major shift in the theories of biblical texts. A specific feature of the Samaritan Ten Command is the addition of the 10th commandment, which is the compilation of several verses from Deuteronomy. Who and when added the 10th commandment is still the subject of speculation. The aim of the dissertation was to concentrate all relevant text witnesses from the Qumran texts, to analyze them, to provide a probable translation (due to fragmentary form of many of them) and then to compare each other with the Samaritan and Masoretic texts. The aim is, therefore, a biography of the Decalogue - the reconstruction of the textual development of the Samaritan Decalogue and its transformation over time. The text of the work also deals with the general introduction of the Samaritan...

Made available in DSpace on 2016-08-03T12:18:47Z (GMT). No. of bitstreams: 1 Marco Aurelio de Brito.pdf: 763965 bytes, checksum: c00f02cab72b7d5400f59d0b1c257925 (MD5) Previous issue date: 2011-08-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa se propõe a compreender qual o significado do ministério feminino e as mútuas relações dos símbolos na comunidade joanina. O filtro teológico adotado para essa compreensão partiu como base de João 4, em que surgem, dentro dessa perícope, sinais de uma comunidade em um processo teológico em diversas fases. É relevante a exegese porque nos permite entender o contexto histórico, as dificuldades da comunidade joanina e quais as principais questões discutidas dentro desse texto. A intenção primária é apresentar o valor da mulher para a comunidade de João em contrapartida com a opressão religiosa no mesmo período. Partindo do texto de Jo 4, 4-42, pretendemos também entender a proposta do redator, que usa os símbolos como forma de linguagem para classificar os personagens, a qualidade da missão e a forma de servir ao reino de Deus na perspectiva joanina.

Traditionally, it has been argued that the Gospel of John was never a mission book (Missionsschrift) but rather a “Gemeindeschrift” written to confirm or deepen the faith of the early Christians of the Johannine community. In this study however, it is argued that although John’s Gospel may be encouraging to believers, the author rhetorically intended to persuade his readers to embody the missional motif, which started with the mission of Jesus. The narrative of Jesus and the Samaritan woman in John 4:1-42, is investigated as an example of how Jesus for the sake of His mission crossed all barriers of His time to reach out to the Samaritans and therefore issued a pattern, which is to be followed by His followers. It is also argued that when the mission of Jesus and the narrative of the Samaritan woman are integrated, an ethical missional paradigm is constructed in which the believers as members of God’s family are called to embody the “missional ethics” of Jesus. Finally, it is argued that the story of Jesus and the Samaritan woman could be interpreted as a narrative of social and spiritual reunion with moral principles that challenges the contemporary church to embark on missional journeys of restoration as Jesus did with the Samaritans. / Dissertation (MA Theol)--University of Pretoria, 2014. / gm2014 / New Testament Studies / Unrestricted