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What happened at the woman at the well

Categories: Bad Girls of the Bible , Blog. Not this girl. A moment of relief during the heat of the day. He sat.

SEE VIDEO BY TOPIC: John 4: Jesus and Samaritan Woman

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Q. Why Is The Story Of The Woman At The Well Only In John’s Gospel?

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.

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What Happened to the Woman at the Well?

I have to confess, when I saw it listed in the church bulletin, I cringed a little. The Samaritan woman is one of my favorite characters in the Gospel of John. Traditional Christian interpretation, however, has turned her into a lazy, slutty sinner, an outcast in her community:. The Samaritan woman at the well is no angel.

For now, she is not yet aware of meeting the savior of the world. The story John begins with his thirst, her bucket, and perhaps hints at why she went to the well in the first place, after having seen a strange man. If you were a good Jewish boy from an average Jewish village you would have been warned to stay away from Samaritans, let alone Samaritan women.

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.

The Woman at the Well: How Transformation Happens

Throughout the gospels in the New Testament, there are many stories about encounters between Jesus and seemingly random people. I often study these scriptures and sometimes, commentaries in an attempt to extract meaning from these brief exchanges. One of the encounters is between Jesus and a Samaritan woman, who is often referred to as the woman at the well. The disciples seem to have disappeared for a while and so Jesus goes to the well by himself to get a drink of water. There he encounters a woman with whom he has an unusual conversation. She seems to know a lot about spiritual practices and beliefs, including the promise of a Messiah. As they talk, Jesus reveals himself as the Messiah and offers water that satisfies all thirstiness. In the story of Jesus and the woman at the well, we see how conversation sparks transformation. The woman has a face-to-face, one-to-one interaction with Jesus while she collects water at the well. This meeting is not a chance encounter and is unusual for a variety of reasons.

Samaritan woman at the well

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.

Question: "What can we learn from the woman at the well? This was an extraordinary woman.

The New Testament describes the familiar account of the "woman at the well" John , who was a Samaritan. Up to that point she had led a sinful life, one which resulted in a rebuke from Jesus Christ. However, she responded to Christ's stern admonition with genuine repentance, was forgiven her sinful ways, and became a convert to the Christian Faith - taking the name 'Photini' at Baptism, which literally means "the enlightened one". A significant figure in the Johannine community, the Samaritan Woman, like many other women, contributed to the spread of Christianity.

Revisiting the Woman at the Well

I was talking with a friend of mine the other day who was struggling. She was separated from her husband, and was struggling with figuring out how to move forward. She was also dealing with the judgments of other people from her church, as well as her own guilt and shame when she thought about what it would mean for her to get divorced.

SEE VIDEO BY TOPIC: The Woman At The Well by Brenda Salter McNeil

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. To make their journey shorter, they take the quickest route, through Samaria.

Woman at the Well: A Story of a Loving God

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. Jacob's well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon.

Oct 27, - I was curious—what ended up happening to the woman at the well? I'm picking up the story after Jesus tells her that he is the Messiah. Then.

Why does the incident of the Samaritan woman at the well only appear in the Gospel of John? John Do you have articles on Bible. Thanks for your questions.

Bad Girls of the Bible: The Woman at the Well

What happens to women whose lives are affected by human rights violations? What happens to their testimony in court or in front of a truth commission? Women face a double marginalization under authoritarian regimes and during and after violent conflicts. Yet reparations programs are rarely designed to address the needs of women victims.

By Rev. John Trigilio, Jr. Kenneth Brighenti. The Samaritan woman at the well is no angel.

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