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Samaritan woman at the well story

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By Rev. John Trigilio, Jr. Kenneth Brighenti. The Samaritan woman at the well is no angel. Mixed up with a wrong crowd, this poor woman from Samaria has quite a reputation.

SEE VIDEO BY TOPIC: The Samaritan Woman's Story - Pastor Robert Morris

SEE VIDEO BY TOPIC: Jesus Teaches a Samaritan Woman

The Woman at the Well

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Working for women's equality and ordination in the Catholic Church: 'There is neither Jew nor Greek, there is no longer slave or free, there is no longer male and female, for you are all one in Christ Jesus'. Galatians 3. Schneiders especially Chapter 8. We made life-changing choices in the desert. God is to be the center of our lives. We came out of the desert resolute to live into our calling as daughters and sons of God. Yet another temptation—we wanted to stay there and to pitch our tents.

Discipleship is more about going down the mountain to the suffering below than standing on the peak surveying the horizon. Today begins a trilogy of the stories that teaches us what it is to come to faith in Jesus. This Sunday we will sit at the well with the Samaritan woman and Jesus. We will speak of living water. Next Sunday it will be the man born blind and the themes of light and darkness and finally, the following Sunday, Martha mourns the death of Lazarus.

The evangelist clearly teaches us through these narratives that the new life in Jesus is a life of hope and confidence, a life that brings with it a deep and abiding peace. The three stories present us with a locus of salvific encounter with God.

In them we, too, can encounter God and come to believe, as persons and as Church, in Jesus. We need to sit with it and read it at a deeper level to uncover the significance of the dialog between the Samaritan Woman and Jesus. Unfortunately, past exegesis that only dealt with the surface mislead us. Let us open it up in a fresh way as feminist biblical scholars lead us through the text. My comments with cluster around three points:. The Samaritan Woman at the Well is not simply a foil, feeding Jesus cue lines.

It is a revelation of Jesus astonishing and shocking inclusiveness. A model for the Christian worshiping community we call Church. The basic purpose of the story of the Samaritan Woman is to establish the full equality in the community between Samaritan Christians and Jewish Christians.

It contains a powerful lesson for us today about inclusiveness in our Church and about the role of women as disciples and theologians. The story recounts the meeting at a well. All were persons who would play a role in salvation history. There is a marital theme to the conversation and the symbolism of fertility and fecundity. Some scholars say, Jesus is wooing Samaria. This is a theological conversation.

In it Jesus identifies himself with the lineage of the patriarchs giving, not a well from which to draw water, but living water.

A spring that will give water and we will never thirst again. In the theological context, it is not the woman who had five husbands. Historically, it was implausible for anyone in the Samaritan culture or the Jewish culture, to have five successive marriages.

The conversation is symbolic and religious. They accepted the worship of the false gods of five foreign tribes. Jesus identifies himself as prophet. Jesus reveals for the first time that God is spirit and neither the mount in Samaria nor the temple in Jerusalem is where the future is for those who worship in spirit and truth.

More importantly, he reveals himself to be the messiah long awaited by both the Jews and the Samaritans. The Samaritan woman …stands in stark contrast to Nicodemus. She engages in a careful theological scrutiny of Jesus. She questioned Jesus on virtually every significant tenet of Samaritan theology… This woman is a fully drawn person by the author of the gospel. She is not simply a foil, feeding Jesus cue lines.

The Samaritan woman in our gospel stands in stark contrast to Nicodemus. Nicodemus comes under the cover of darkness; quickly he disengages from the conversation with Jesus and finally slinks off into the night, confused.

He did not come to believe in Jesus. Now our Samaritan woman comes to the well in full daylight. She questioned Jesus on virtually every significant tenet of Samaritan theology.

This woman is a fully drawn person by the author of the gospel. It is no secret that women portrayed in writings tend to be marginalized, reduced to sexuality, demonized and trivialized. It all happens with this text as with others in Scripture. We have heard the interpretation that our woman in the gospel was a loose woman and had to come to the well at noon when the other women were not around.

We were told stories of her life of sin and, yes, her five husbands. Past interpretations simply come from a limited cultural blindness that overlay our categories on scripture. The heretofore exegesis of this text and others shows our inability to hold the truth of the change that is demanded in our thinking and the change that should take place in our lives if we accept Jesus.

He shatters what has been acceptable and calls for something new. If we render women textually invisible in sacred writing and , we can then cite this as a factor in keeping them socially and ecclesially invisible. Our gospel today tells us that women existed in the early Church.

They participated actively as apostles and were highly significant in Christian history from its first moments. The Samaritan woman left her water jar at the well; just as the other apostles left their fishing nets or tax stalls to announce the good news of Jesus to the village.

She was on a par with them. The Samaritan woman was sent, as was Mary of Magdala, to tell others of Jesus. They participated actively as apostles and were… significant in Christian history from its first moments. What past biblical exegesis did not see was not lost on the male disciples when they returned with the food for Jesus. It was profoundly unsettling to them to see Jesus talking with a woman in a public place. They who considered themselves privileged associates of Jesus did not accept a woman to be included in that inner circle.

Jesus tells them that he has no need for the food they brought because his hunger had been satisfied by his dialogue with the woman. To their astonishment, the Samaritan mission, the preaching of Jesus and the invitation to believe, was in the hands of the woman. I sent you to reap what you have not worked for; others have done the work. As is so often true, what is written in the gospels is a reflection of the struggle going on in the early church communities.

One commentator believes that a woman evangelist wrote this narrative. Only a woman would be sensitive to the dynamic that took place and the reaction of the male disciples.. Also, a male author would not point out this weakness of fellow apostles that is apparent in this account and get away with it. What does this have to do with me and with you as we continue our Lenten journey?

First, this passage projects what inclusion means and how to recognize the evil that undermines the reign of God. We cannot exclude others from our lives or from our love. Jesus reaches out to the Samaritans, not only enemies of the Jews, but former Jews who had been unfaithful to the covenant and who had fallen into idolatry.

If our love is not universal it is not the love of Jesus that motivates. This universal love, however, must demonstrate itself in very particular and unique situations that touch our lives.

Where in my life am I called to the ministry of inclusion? Can we show that Muslims, those of Middle Eastern descent, are included in our love? How do I live so as to authentically preach to the Church and society that no one is outside the scope of our love? Secondly, as a woman I must claim my capacity to answer the call to discipleship. Jesus has not excluded me. Gender does not diminish the power of baptism in the Church of the Jesus who sat at the well with the woman. How can I move the Church to hear more clearly the message in of Jesus: In Christ there are neither Jew nor Gentile, neither free nor slave, neither male nor female—all are one in Christ.

As a woman I must claim my capacity to answer the call to discipleship. Scripture texts function as a locus and mediator of transformative encounters with the living God.

I must search to see myself in the stories of salvation with fresh eyes, not relying exclusively on old interpretations. I call myself to study and prayer. Feminist biblical scholars have opened new ways into the meaning of our spiritual journey, our place in the Church and the absolute necessity of our taking responsibility for speaking from our insights and competencies.

You have heard me use this definition before. Its motivations are remorse for the past and responsibility for the future. I regret a past that has excluded others and my complicity with it.

In the face of Vatican threats of "grave penalties," which could have ranged from excommunication to Chittister's expulsion from her monastery in Erie, Pennsylvania, Chittister attended the conference and spoke. Vladimiroff refused. Despite advanced age and infirmity, all but one of active members of the Erie Benedictines co-signed Vladimiroff's letter to Rome.

An additional letter of support came from nuns in twenty-two other Benedictine communities. The Vatican backed down. WOW's founding principal is equality.

Spiritual Rebirth: The Samaritan Woman at the Well

The story of the woman at the well is one of the most well known in the Bible; many Christians can easily tell a summary of it. On its surface, the story chronicles ethnic prejudice and a woman shunned by her community. But take look deeper, and you'll realize it reveals a great deal about Jesus' character. Above all, the story, which unfolds in John , suggests that Jesus is a loving and accepting God, and we should follow his example. The story begins as Jesus and his disciples travel from Jerusalem in the south to Galilee in the north.

Working for women's equality and ordination in the Catholic Church: 'There is neither Jew nor Greek, there is no longer slave or free, there is no longer male and female, for you are all one in Christ Jesus'. Galatians 3. Schneiders especially Chapter 8.

Jesus Christ was the master teacher of all times. He taught in such a variety of ways. While he frequently spoke to the multitudes, he also spent considerable time in one-on-one situations. He gave kindly attention to the individual.

4 Amazing Things We Can Learn from the Woman at the Well

When Jesus speaks with the Samaritan woman in John , is the passage about her husbands literal, or symbolic of the five different tribes that were settled in her town? The Samaritan woman, unlike other individuals who speak with Jesus in the Gospel of John, is never named. Some interpreters have taken this anonymity as an invitation to view her as an abstraction, a symbol of Samaria itself. If she is a symbol, the thinking goes, then surely her five husbands could represent the five locations in Samaria that settlers are supposed to have been brought according to 2Kings This approach treats the Samaritan woman as a mere allegory. This view gains traction when we look at the heavy symbolism in the story. Readers of the Jewish or, for that matter, the Samaritan scriptures would know that when a man and a woman meet at a well, a wedding usually follows.


Advanced Search. Kulish, Vietnamese Xhosa. Study the Inner Meaning. Jesus therefore, being wearied wearied with his journey, sat sat thus on the well: and it was about the sixth sixth hour hour. Jesus said said unto her, Thou hast well said said , I have no husband:.

Jump to navigation. We used the reading from Year A since we have six people entering the church.

Question: "What can we learn from the woman at the well? This was an extraordinary woman. She was a Samaritan , a race of people that the Jews utterly despised as having no claim on their God, and she was an outcast and looked down upon by her own people.

Jesus and the Samaritan Woman

The Samaritan woman at the well is a figure from the Gospel of John , in John — The woman appears in John 4 :4—42, However below is John — But he had to go through Samaria. So he came to a Samaritan city called Sychar , near the plot of ground that Jacob had given to his son Joseph.

SEE VIDEO BY TOPIC: The Story of The Samaritan Woman at the Well Explained

Start free trial. It was about noon. How can you ask me for a drink? Where can you get this living water? Indeed, the water I give them will become in them a spring of water welling up to eternal life. What you have just said is quite true.

Samaritan woman at the well


The story also shows that a well of grace is ready to refresh the soul parched by sin and suffering and that Jesus comes to save the sick and to serve those who still.








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