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Commentary on the woman at the well

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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. Rather than highlight the Samaritan woman's inspired missionary leadership, preachers too often rant that she was a five-time divorcee before Jesus saved her from a dissolute life of sin.

SEE VIDEO BY TOPIC: Living Water and the Woman at the Well

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SEE VIDEO BY TOPIC: CONFESSION AT THE WELL - The Samaritan Woman

Clueless preaching about the Samaritan woman misses the point

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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.

Rather than highlight the Samaritan woman's inspired missionary leadership, preachers too often rant that she was a five-time divorcee before Jesus saved her from a dissolute life of sin.

I'm grateful that the deacon preaching at our parish Mass focused on an interpretation favored by New Testament scholar and Immaculate Heart of Mary Sr. Sandra Schneiders. She points to Israel's use of spousal metaphors to describe God's passionate, covenant love for the chosen people. Samaritans had strayed from monotheism and episodically worshipped other gods. Schneiders suggests that Jesus was speaking metaphorically about Samaria's infidelity -- pointing out that Samaria's current "husband" was not a source of living water for the people.

While different scholars have offered numerous interpretations of this puzzling text, there is no real consensus. There are historical contradictions, however, that make taking it at face value a dubious enterprise at best.

This is because in first century Palestine, a woman could not initiate divorce except in extremely rare circumstances. Therefore the Samaritan woman's five former husbands must have either divorced her or died. This would have spelled disaster for her since women relied on the patriarchal household to survive. While Jesus at first affirms the woman's reply that she has no husband, he then enigmatically implies that she does have one.

But before branding her as a harlot or adulteress, we would be wise to remember that Roman marriage laws stipulated only the freeborn could marry, and then only to another freeborn person. This excluded from legal marriage the millions of freed persons former slaves who populated the empire. Living as a concubine could have been the Samaritan woman's only option if she and her "husband" were both freed persons, or if one was freeborn and the other freed. While we will probably never know the exact historical circumstances underpinning the Samaritan woman's domestic situation, it is clear that Jesus paid no attention whatsoever to social mores that diminished women.

Biblical scholar Jerome H. Neyrey spells out in detail just how unconcerned John's Gospel is about female propriety: "In John 4, all social taboos customarily separating males and females into separate worlds are systematically recognized, but broken and transformed. This upsetting of cultural taboos, moreover, is conscious and intentional; it constitutes an essential part of the author's communication.

First, a solitary Samaritan woman approaches Jesus at a public well at the wrong time of day. Since village women normally drew water only at dawn and dusk, a woman appearing alone at noon would have been considered improper.

Jesus speaks to her and a lengthy conversation ensues. The woman herself remarks on Jesus' impropriety. Jews disliked and shunned Samaritans and it was considered inappropriate for men to speak to women outside their kinship circles in public. Second, when Jesus asks the woman to call her husband, Neyrey notes, "[She] went into the village marketplace where all the men are gathered.

The narrative does not say 'marketplace,' but from our knowledge of that culture, we would be culturally accurate in imagining males gathered together in an open-air space, such as a marketplace.

The message is clear. The Samaritan woman is as far removed from the proper matrona ideal of Greco-Roman culture as anyone could imagine. And yet she exhibits remarkable theological acumen sparring with Jesus over where true worship is found. Unlike the respected rabbi, Nicodemus John 3 , who meets secretly with Jesus at night and departs still doubting, the Samaritan woman meets him in broad daylight and departs a true believer.

John's Gospel portrays her as the privileged recipient of Jesus' self-revelation as "Messiah" and the great "I Am" hearkening back to Moses pointing to Jesus' oneness with the divine. On her word, "Many of the Samaritans of that town began to believe in him This text is the longest conversation Jesus has with any woman in all four Gospels.

Many scholars believe a female missionary probably evangelized Samaria and there were many Samaritan members in the diverse community for whom John's Gospel was written.

For John, the Samaritan woman represents the consummate "outsider" who, after her transformative encounter with Jesus, becomes not only an "insider" but also a leader, publicly proclaiming Jesus the Messiah to both men and women via village communication channels. Along the way the narrative deliberately highlights and then discounts stereotypical female behaviors to which she does not conform. Yet her non-conformity presents no obstacle to her acceptance and subsequent leadership in Jesus' kinship network.

For me, the most compelling piece of "good news" in this passage is that the Samaritan woman's search for true worship comes to fruition in her lengthy dialogue with Jesus. Her joyful embrace of Jesus' teaching slakes his hunger to fulfill God's will "on earth as in heaven. The woman's search for true worship "in Spirit and in Truth" is at last fulfilled. Jesus recognizes that he did not sow the hunger for God that already existed within her. But he did reap what another had sown.

As for the Samaritan woman, she now joins a group of sowers and reapers "gathering crops for eternal life" John Joseph, Sr. Christine Schenk served urban families for 18 years as a nurse midwife before co-founding FutureChurch, where she served for 23 years. She holds master's degrees in nursing and theology. Editor's note: We can send you an email alert every time Christine Schenk's column, Simply Spirit, is posted.

Go to this page and follow directions: Email alert sign-up. Send your thoughts and reactions to Letters to the Editor. Learn more here. Join now. Blog Simply Spirit. Clueless preaching about the Samaritan woman misses the point Mar 3, Join the Conversation Send your thoughts and reactions to Letters to the Editor. Enter your email address to receive free newsletters from NCR. Email address. Spirituality Clueless preaching about the Samaritan woman misses the point.

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Samaritan woman at the well

Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John though Jesus Himself did not baptize, but His disciples , He left Judea and departed again to Galilee. But He needed to go through Samaria. When the Lord knew… He left Judea : Jesus knew that because of His rising prominence and popularity, there would soon be a confrontation with the religious establishment among whom were the Pharisees. Yet, Jesus knew that the time was not yet right for a confrontation in Jerusalem, so He returned to Galilee.

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.

The story of the woman at the well John has as much direct discussion of human labor as any story in John; but one has to draw deeply to taste it all. This motif permeates the Gospel: the crowds repeatedly show an inability to transcend everyday concerns and address the spiritual aspects of life. They do not see how Jesus can offer them his body as bread John They think they know where he is from Nazareth, John , but they fail to see where he is really from heaven ; and they are equally ignorant as to where he is going John

Bad Girls of the Bible: 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. And this well is not just any well; it is the same well where Jacob met his first wife Rachel in Gen

John 4 – A Samaritan Woman and a Nobleman Meet Jesus

Start free trial. There was great hatred between the Samaritans and the Jews. Christ's road from Judea to Galilee lay through Samaria. We should not go into places of temptation but when we needs must; and then must not dwell in them, but hasten through them.

Categories: Bad Girls of the Bible , Blog.

Their temple was on nearby Mount Gerizim, and at one time, was pictured on their coins. It was about the sixth hour. Jesus deliberately went through Samaria, and in doing so crossed strict cultural boundaries of people with differing gender and moral values.

BibleGateway

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.

Какими бы ни были обстоятельства, она почувствовала боль от потери талантливого коллеги-криптографа. Мрачный голос Стратмора вывел ее из задумчивости. - Единственный луч надежды во всей этой печальной истории - то, что Танкадо путешествовал. Есть шанс, что его партнер пока ничего не знает. Испанские власти обещали придержать информацию - столько, сколько смогут. Мы узнали об этом лишь благодаря оперативности КОМИНТа.

 - Посылает сообщение о том, что Танкадо ликвидирован. Сьюзан повернулась к Беккеру и усмехнулась: - Похоже, у этого Халохота дурная привычка сообщать об убийстве, когда жертва еще дышит. Камера последовала за Халохотом, двинувшимся в направлении жертвы. Внезапно откуда-то появился пожилой человек, подбежал к Танкадо и опустился возле него на колени. Халохот замедлил шаги. Мгновение спустя появились еще двое - тучный мужчина и рыжеволосая женщина. Они также подошли к Танкадо. - Неудачный выбор места, - прокомментировал Смит.

Mar 3, - "The Well." (NCR artwork / Mark Bartholomew). Last Sunday the Gospel about Jesus and the Samaritan woman (John ) was proclaimed.

Беккер толкнул двойную дверь и оказался в некотором подобии кабинета. Там было темно, но он разглядел дорогие восточные ковры и полированное красное дерево. На противоположной стене висело распятие в натуральную величину.

Дэвид. Паника заставила Сьюзан действовать. У нее резко запершило в горле, и в поисках выхода она бросилась к двери.

Но это была чужая епархия. В конце концов ей пришлось смириться. Когда они в ту ночь отправились спать, она старалась радоваться с ним вместе, но что-то в глубине души говорило ей: все это кончится плохо. Она оказалась права, но никогда не подозревала насколько.

 Что за отчет.

Сьюзан безучастно смотрела, как он направился в шифровалку. Это был уже не тот раздавленный отчаянием человек, каким она видела его десять минут. Коммандер Тревор Стратмор снова стал самим собой - человеком железной логики и самообладания, делающим то, что полагалось делать. Последние слова предсмертной записки Хейла крутились у нее в голове, не повинуясь никаким приказам. И в первую очередь я искренне сожалею о Дэвиде Беккере.

Через несколько секунд всем стало ясно, что эта затея бессмысленна. Числа были огромными, в ряде случаев не совпадали единицы измерения. - Это все равно что вычитать апельсины из яблок, - сказал Джабба.  - Гамма-лучи против электромагнитной пульсации. Распадающиеся материалы и нераспадающиеся.

 Никогда не забывай, Чед, что Большой Брат знает. Большой Брат. Бринкерхофф отказывался в это поверить. Неужели Большой Брат следит за тем, что делается в кладовке.

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