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Catholic commentary on the woman at the well

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So what is the wedding gift that Jesus wants to give this woman? The living water. What is this living water? But whoever drinks of the water that I shall give will never thirst. Have you ever been really, really, really thirsty? So a couple of questions here.

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SEE VIDEO BY TOPIC: Bishop Barron on The Woman at the Well

Clueless preaching about the Samaritan woman misses the point

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Fools miss the sublime truths of Holy Scripture. Outside the Catholic Church, there are none who understand it properly. Inside the Church, there are precious few that see in it a deep and strong assertion of the truths of the Faith they profess. Still fewer are those who live the lessons disclosed in it.

This article, which relies heavily on the commentaries of insightful Catholics — members of the Church Militant or Triumphant — is an attempt to bring those outside the Church in, and those inside to a fuller appreciation of how and to what depth this account is an affirmation of their Faith. This article is organized according to the following outline. We choose this method to show how the account can be read and meditated on at many different levels and from different angles.

The two Apologetics sections will show how these verses in St. Our Lord and the Samaritan woman had their conversation, as recorded in St. The reason for this journey was to avoid the Pharisees, whose suspicions were aroused by the fact that His disciples were baptizing and attracting many followers — even more than St. John the Baptist had. At about noon one day, He arrived wearily at a well in a town called Sichar.

There He found a woman whom He asked for some water. Since the disciples had gone off to buy something to eat, Jesus was alone with the woman. She expressed surprise that a Jew — for apparently she could tell He was a Jew — would dare speak with her, a Samaritan woman.

Aside from the fact that private conversations between unwed men and women were not considered proper at that time and in that place nor should they be , there was the additional fact that Samaritans and Jews rather despised each other.

It would be as if an Armenian asked a Turk for a drink, or an Arab an Israeli. Then Our Lord says something puzzling, telling the woman that, if she knew who He was, she would ask Him for living water, and He would give it to her.

When she noted that He had nothing for taking water from the very deep well, He simply affirmed the excellence of His water and how those who drink it never thirst again.

She expressed an interest, for such a thing would save her the drudgery of coming to the well daily to draw. Before agreeing to give her the water, Jesus told her to get her husband, ostensibly so that He might give it to both of them. The woman, who was an adulteress, confessed that she had no husband. At this admission, Jesus told her that she had had five husbands and was then living with a man who was not even her husband. In response, Jesus addressed not only the issue of which was the true Faith — the Jewish or Samaritan — but showed how the entire ancient alliance was to be superseded.

You adore that which you know not: we adore that which we know; for salvation is of the Jews. But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him. God is a spirit; and they that adore him, must adore him in spirit and in truth.

The woman saith to him: I know that the Messias cometh who is called Christ ; therefore, when he is come, he will tell us all things.

At that moment the disciples arrived with the food. The woman, probably still reeling at the profundity of the revelations just given her, left her waterpot behind and went to tell the townspeople about Jesus. Surprised somewhat at their Master for speaking to such a woman, the disciples dared not question Him, but instead invited Him to eat.

To this request He replied with a lesson on doing the will of God. He then taught them that the harvest of souls — which is the will of God — was about to begin, at which point a crowd of Samaritans arrived on the scene. They begged Him to stay with them, which He did, preaching to them for two days. In order to appreciate the episode of the woman at the well, it helps to know some history.

To begin with, the Samaritans were utterly despised by the Jews. This is relatively common knowledge, and is easily gleaned by even a surface glance at the Gospels. In the episode of the cure of the ten lepers recorded by St.

Samaria itself was the capital of the schismatic Northern Kingdom. Its history is recorded in 3 Kings, Chapters eleven and twelve. In order to keep his people from departing him and frequenting the true temple in Jerusalem, Jeroboam set up an alternative religion in his kingdom: a blasphemous cult of idol worship. Despite the infidelity of Jeroboam and others, there were still true believers who lived in the Northern Kingdom, and even authentic prophets. In about , the Assyrians invaded the homeland of the ten tribes and scattered them among their other conquered peoples.

So as to keep their conquered provinces subject, the Assyrians would move the inhabitants of one nation to another. Thus, with the removal of most of the people of the ten tribes, came an influx of Chanaanites, Syrians, Cutheans, Arabs, and other gentiles, who brought with them their idols and their contemptible religious cults, some of which included child sacrifice.

But these mongrels — the product of Assyrian social engineering — also included the God of Israel as a subject of their worship. The general region of the Northern Kingdom eventually came to be known by the name of one of its chief cities: Samaria.

If the Jews detested the Samaritans, the feeling was mutual. After that, the Samaritans, by intrigue, attempted to stop the building of the Temple. We get a taste of Samaritan bigotry in an incident recorded in the Gospels Lk. They would not receive Our Lord simply because He was traveling to Jerusalem. Like the Moslems, the Samaritans considered themselves the true heirs to the religion of Abraham, Isaac and Jacob.

Though they violated many of its precepts, they reverenced the five books of Moses, the Pentateuch, as Holy Scripture. In fact, they justified their temple on Mount Garizim by the fact that this mount was the mount of blessings mentioned at the time of Moses and Josue Dt. Sichem was also the land that Jacob willed to Joseph, whose last will it was that his bones be carried there from Egypt.

There are several passages here that prove Catholic claims over Protestant objections. The first has to do with the silly notion of Sola Scriptura. To get to Galilee from Judea, Samaria was unavoidable. Is it impossible for God to make Himself disappear from one place and reappear in another?

Yet there are places where Scripture contains equally plain statements that Protestants interpret to refute Catholic practices or beliefs:. Certainly Protestants do not claim the charism of infallibility to interpret these passages without any possibility of the slightest error ; therefore, they must admit that they could be wrong in asserting such passages as proofs against Catholicism. And if they could be wrong in their Biblical objections to Catholicism, then Sola Scriptura is hogwash.

The next argument we come to is a bit deeper, yet it is nonetheless a valid support for certain Catholic truths over Protestant errors. The work of the Father He who sent Jesus is to be finished, perfected, or brought to completion by Jesus. Let the reader stop here to appreciate two things.

Now, the Father is God. Clearly, as the sacred Humanity of Jesus is true humanity, and not a lying phantom, then His work as Redeemer was at the same time the work of God and Man. We non-divine humans cannot possibly add to the work of God. Behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest.

And he that reapeth receiveth wages, and gathereth fruit unto life everlasting : that both he that soweth, and he that reapeth, may rejoice together. For in this is the saying true: That it is one man that soweth, and it is another that reapeth. I have sent you to reap that in which you did not labour: others have laboured, and you have entered into their labours. Our Lord, likening the salvation of souls — His work — to the work of the harvest, tells the Apostles that they are soon to enter into the labors of others.

Those others were, in the common opinion, the prophets, priests, teachers, and the other just of the Old Testament, who prepared the Jews for the coming of Jesus.

They will reap — this is work. And to complete the teaching by an example, St. It fits in a pattern that we may observe elsewhere in Scripture, especially in the Gospel of St. In participating, they both work out their own salvation and help others to achieve salvation.

This obliterates the absurd notion of some Protestants that believers have no active role in their salvation. To the Liberal Catholic, the Faith is not unique; it is one way among many to achieve salvation. The heresy of the Liberal manifests itself in many ways, one of them being an effeminate type of compromise with false religion.

This sinful attitude cannot be backed up by one word of Scripture. In His dealings with a woman of a false religion, Jesus shows Himself to be kind and loving; and also, without any contradiction, condemning of false religion.

Of course, this statement would be offensive to the Jews, too. Our Lord told them in many ways how much greater He was than the saints of the Old Testament cf. The following chapter of St. But the difference between the Old and New Testaments, while great, is chiefly that the one was a preparation and the other its fulfillment.

They formed two different dispensations of the same one true religion. The same could not be said of the religion of the Samaritans: Jesus clearly regards it as a false religion. King Ashurbanipal of Assyria ca.

The Samaritans have made up a god of their own design by accommodating the God of Israel to their false worship. He has revealed Himself to them, while the Samaritans reject His authentic revelations.

Further, to offer acceptable adoration, those who adore must do so in spirit and in truth. Each man must believe the truth i. This is all the more condemning of Liberalism when one takes into account the fact that the Samaritans did not completely reject the Old Testament. As we said earlier in the article, they accepted the five books of Moses as authentic. Further, they had explicit faith in the coming of the Messias. Further, Our Lord teaches us that salvation is a commodity offered exclusively by the true religion.

The Woman at the Well

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Augustine here reflects on the famous conversation in the Gospel of John between Jesus and the Samaritan woman who came to draw water from the well. He sees her as a symbol for the Gentiles who are called to conversion and faith and who are promised the gift of the Holy Spirit in abundance.

She is smart, strong, and compelling. The Scripture reading, in italics, is taken from John So he came to a town of Samaria called Sychar, near the plot of land that Jacob had given to his son Joseph. Jesus, tired from his journey, sat down there at the well.

Living Water and the Woman at the Well

Not only is the Samaritan woman searching for happiness, Jesus also seeks out the salvation of the woman. The gospels continually display a two-sided equation: man's search for God and God's search for man. Conversion means that we drink from the well of divine life, rather than from the swamp of sin. Today, we are invited to make a choice. We will always be restless until we find it. However, the complete acquisition of happiness will only be fully realized in eternity. The Samaritan woman in this Sunday's gospel narrative exemplifies the search that everyone has embarked upon. She desires the peace and the happiness that the things of this world cannot provide. First, the fact that the Samaritan woman is unhappy is evident from the gospel passage. She has been living a sinful life.

Resources for Catholic Educators

Jump to navigation. We used the reading from Year A since we have six people entering the church. Other parishes may have used the Year C Gospel, Luke This reading overflows with good news that "true worship" is not found in any building or cult but in the hearts of believers who worship God "in Spirit and in Truth.

When Jesus was traveling from Judea to Galilee, he took an unusual route. He went through Samaria.

I am continuing my purchases of this series. I have skimmed through the book. It strenghs is exegesis first followed by application and reflection. I like its sidebars.

Who were the Samaritan woman’s five husbands?

This Sunday, the Third Sunday of Lent, we will hear in the Gospel the story of the encounter and conversation of Jesus and the Samaritan woman at the well. I invite you to think about the thirst of Jesus and the thirst of the woman in the Gospel, representing also our thirst, the thirst of our souls. On the surface, Jesus was naturally thirsty.

From a talk given at St. Jesus came to a town of Samaria called Sychar, near the plot of land that Jacob had given to his son Joseph. Jesus, tired from his journey, sat down there at the well. It was about noon. A woman of Samaria came to draw water. His disciples had gone into the town to buy food.

In Truth and Charity: The woman at the well

During Lent, thousands of catechumens throughout the nation are preparing to receive the sacraments of Christian initiation, baptism, confirmation and the Eucharist, at the deeply inspiring Easter Vigil. Accompanying the catechumens are numerous candidates—those who are already baptized but wish to embrace the fullness of the Catholic faith and deepen their commitment to Christ through confirmation, the Eucharist, and further instruction. During Lent, the Catholic Church also invites all followers of Jesus to renew and deepen their commitment to imitate faithfully our Lord and to serve selflessly our brothers and sisters. An important part of the RCIA is instruction, particularly about the person of Jesus and his mission and the implications and consequences for living out faithfully our Christian discipleship and baptismal vocation. These incidences include extraordinary encounters between Jesus and the Samaritan woman, the man born blind, and the resurrection of Lazarus, the brother of Martha and Mary. All of these people were deeply loved by Jesus.

Divine mercy and the woman at the well. June 15, ; Written by Bishop Robert Barron; Published in Commentary · "Christ and The Samaritan Woman.

I had the enormous privilege recently of addressing English-speaking priests from around the world who had gathered in Rome for a special jubilee celebration of the Year of Mercy. From this encounter, I derived four principles regarding the divine mercy. Customarily, pious Jews of the first century would have assiduously avoided Samaria, a nation, in their minds, of apostates and half-breeds. Yet Jesus, journeying from Judea in the south to Galilee in the north, moves right through Samaria.

The Happy Priest: Jesus Encounters the Woman at the Well

Fools miss the sublime truths of Holy Scripture. Outside the Catholic Church, there are none who understand it properly. Inside the Church, there are precious few that see in it a deep and strong assertion of the truths of the Faith they profess.

Please check the reference to make sure it is correct. The Samaritan Woman. Jesus, tired from his journey, sat down there at the well. It was about noon.

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 —

 Сколько? - быстро спросил Беккер. - Сотню баксов. Беккер нахмурился. - У меня только песеты. - Какая разница.

 Он говорит, что вручит победителю ключ. - Ключ. - В этом и заключается его замысел. Алгоритм есть уже у. Танкадо предлагает ключ, с помощью которого его можно расшифровать.

Когда она оглянулась, Дэвид Беккер лежал на полу, прижимая ладони к лицу и корчась от нестерпимого жжения в глазах. ГЛАВА 71 Токуген Нуматака закурил уже четвертую сигару и принялся мерить шагами кабинет, потом схватил телефонную трубку и позвонил на коммутатор. - Есть какие-нибудь сведения о номере? - выпалил он, прежде чем телефонистка успела сказать алло. - Пока ничего, сэр.

Comments: 4
  1. Nabar

    Certainly. All above told the truth. We can communicate on this theme. Here or in PM.

  2. Dujinn

    Instead of criticising write the variants.

  3. Vudolmaran

    It — is senseless.

  4. Keran

    Should you tell.

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