Bible story

Bible stories, Judeo-Christian parables retelling some portions of the Bible, have been used in family religious worship, spiritual instruction and literature in Christian and Jewish societies.

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Bible

The Bible (from Koine Greek τὰ βιβλία, tà biblía, "the books") is a collection of texts sacred in Judaism and Christianity. It is a collection of scriptures written at different times by different authors in different locations. Jews and Christians consider the books of the Bible to be a product of divine inspiration or an authoritative record of the relationship between God and humans.

There is no single canonical "Bible"; many Bibles have evolved, with overlapping and diverging contents. The Christian Old Testament overlaps with the Hebrew Bible and the Greek Septuagint; the Hebrew Bible is known in Judaism as the Tanakh. The New Testament is a collection of writings by early Christians, consisting of narratives, letters and apocalyptic writings. Among Christian denominations there is some disagreement about the contents of the canon, primarily in the Apocrypha, a list of works that are regarded with varying levels of respect.

Attitudes towards the Bible also vary amongst Christian groups. Roman Catholics, Anglicans and Eastern Orthodox Christians stress the harmony and importance of the Bible and sacred tradition, while Protestant churches focus on the idea of sola scriptura, or scripture alone. This concept arose during the Protestant Reformation, and many denominations today continue to support the use of the Bible as the only source of Christian teaching.

Story

Story or stories may refer to:

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Form of the Good

Plato describes "The Form of the Good", or more literally "the idea of the good" (ἡ τοῦ ἀγαθοῦ ἰδέα), in his dialogue the Republic (508e2–3), speaking through the character of Socrates. Plato introduces several forms in his works, but identifies the Form of the Good as the superlative. This form is the one that allows a philosopher-in-training to advance to a philosopher-king. It cannot be clearly seen or explained, but once it is recognized, it is the form that allows one to realize all the other forms.

Usages in The Republic

The first references we see in The Republic to the Form of the Good can be found within the conversation between Glaucon and Socrates (454 c–d). When trying to answer such difficult questions pertaining to the definition of justice, Plato identifies that we should not “introduce every form of difference and sameness in nature” instead we must focus “on the one form of sameness and difference that was relevant to the particular ways of life themselves” which is the Form of the Good. This Form is the basis for understanding all other Forms, it is what allows us to understand everything else. Through the conversation between Socrates and Glaucon (508 a–c) Plato analogizes the Form of the Good with the sun as it is what allows us to see things. Here, Plato describes how the sun allows for sight. But he makes a very important distinction, “sun is not sight” but it is “the cause of sight itself.” As the sun is in the visible realm, the Form of Good is in the intelligible realm. It is “what gives truth to the things known and the power to know to the knower”. It is not only the “cause of knowledge and truth, it is also an object of knowledge”.

Parable of the Good Samaritan

The parable of the Good Samaritan is a parable told by Jesus and is mentioned in only one of the gospels of the New Testament. According to the Gospel of Luke (10:29–37) a traveler (who may or may not have been a Jew) is stripped of clothing, beaten, and left half dead along the road. First a priest and then a Levite come by, but both avoid the man. Finally, a Samaritan comes by. Samaritans and Jews generally despised each other, but the Samaritan helps the injured man. Jesus is described as telling the parable in response to a question regarding the identity of the "neighbour", whom Leviticus 19:18 says should be loved.

Portraying a Samaritan in a positive light would have come as a shock to Jesus's audience. It is typical of his provocative speech in which conventional expectations are inverted.

Some Christians, such as Augustine, have interpreted the parable allegorically, with the Samaritan representing Jesus Christ, who saves the sinful soul. Others, however, discount this allegory as unrelated to the parable's original meaning and see the parable as exemplifying the ethics of Jesus.