John P. Meier, «The Historical Jesus and the Historical Samaritans: What can be Said?», Vol. 81 (2000) 202-232
Careful analysis of the Gospels shows that there is not very much hard data about the historical Jesus interaction with or views about the Samaritans. There is multiple attestation, found in the Lucan and Johannine traditions, that Jesus, different from typical views of his time, held a benign view of Samaritans and had positive, though passing, encounters with some Samaritans. However, there is gospel agreement, from silence or statement, that Jesus had no programmatic mission to the Samaritans. Besides the above important conclusions, this essay also makes clear the useful distinction between Samaritans and Samarians.
primordial break with authentic Israelite religion, centered on Mt. Gerizim and preserved by the Samaritans, the direct descendants of the Israelite tribes of Ephraim and Manasseh.
The Jewish version of events
is not so wildly anachronistic, but neither is it historically accurate. Strictly
speaking, the OT never applies the term Samaritans to the special religious
group centered around the cult place located on Mt. Gerizim. In the OT, the Hebrew term
commonly translated by modern scholars as Samaritans (has$s$o4mero4n|
This text in turn is part of a larger tendentious narrative, 2 Kgs 17,2-41, which has gone through a number of stages of tradition and redaction11. In its present state, the text tells a clear though inaccurate story. According to this narrative, the northern kingdom of Israel, because of its terrible sin of idolatry, was destroyed by Yahweh. (Samaria [s$o4mero=n], the capital city, was in fact captured by the Assyrians in 722/721 B.C.) The Assyrians sent Israel (presumably most or all of the northern kingdoms population is meant) into exile, an exile apparently viewed as permanent. The Assyrians then brought into