A Woman Mentored by Jesus

The exchange between Jesus and the Samaritan woman at the well found in Jn 4: 4-26 reveals Jesus`s mastery of personal evangelism through conversation. The passage is also a brilliant example of the “the very voice” of Scripture principle.

In John 4: 17-18, Christ makes blunt remarks about the Samaritan woman’s depraved way of life and she in turn tries to deflect from the conversation in John 4: 19-20. In John 4:23-24, Jesus makes the woman understand one fundamental point: that the Redeemer knows how she has lived her life, He knows the person she is, and despite all that He still seeks her. This is the primary lesson and the great message from the conversation at the well.

Jesus Breaks Barriers

Despite the fact that women were seen as being inferior to men, in His conversation with the Samaritan woman, Jesus proves that He does not look down on women. The conversation between Jesus and the woman is a barrier breaker. The first barrier that Jesus breaks is that of ethnic association; Samaritans did not associate with Jews. “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (John 4: 9) The second barrier that He breaks is that of gender relations; a woman talking to a man in public; the apostles were “surprised to find him talking with a woman” (John 4: 27). The third barrier that Jesus breaks is that of reputation, Jesus did not care what would people think when they saw Him, an esteemed religious teacher, openly talking to a woman who has a questionable reputation.

Jesus reveals the extraordinary to the ordinary, He reveals that ‘’God is Spirit” (John 4:24) to the ordinary Samaritan woman.

Childbirth Imagery For the Theologian

It is interesting to see how John placed Jesus`s conversation with the Samaritan woman immediately after the conversation Jesus had with Nicodemus. The way in which Jesus interacts with the Samaritan woman and with Nicodemus is very unusual and different. Nicodemus wants to prove to Jesus through their conversation that he is religious and theology scholar, but Jesus does not engage him too much in that regard. Rather, Jesus talks about the necessity of renewal and He uses similes of childbirth to in the conversation.

The use of childbirth imagery by Jesus leaves Nicodemus confused, as he knows nothing about this feminine experience.

Theology For the Outcast

In contrast, Jesus keeps the theological conversation for someone who does not know anything about theological matters – a woman, who is seen as an outcast by her own people because of an immoral lifestyle. Anyone who knew who Jesus was would think that He would pay more attention to Nicodemus because he sought him, but no, Jesus rather gives His full attention to and engages in an open discussion with the Samaritan woman who prefers to keep away from Him.

When Jesus starts scrutinizing the Samaritan woman`s personal life she tries to change the subject and talk about a religious topic (the suitable place for adoration), but Jesus goes deeper into the conversation and discloses to her that “God is spirit” (John 4:24) and is to be adored “in the Spirit and in truth” (John 4:24). The reason Jesus does this is that He wants to make it evident that what is important to Him is to teach a woman about theological matters. Jesus also validates that women have the capability to respond, reflect on, understand, and listen to substantial theology.

Irony

It is ironic that a foundational doctrine about the nature of God is revealed to an ordinary woman; this a doctrine that even theologians are struggling to comprehend. To add to such irony, Jesus and the Samaritan woman are alone at the well. This woman is not just any woman; she is a woman who knew how to use her feminine charm on men, but that does not unsettle Jesus or make Him uncomfortable. Instead of ignoring or avoiding the woman, Jesus starts a life-changing conversation with her that becomes a beacon of hope.

Jesus intentionally invites the Samaritan woman to a new way of living and thinking. The “where” of adoration does not bear much significance as compared to the “how” and “who” of adoration. Immediately after Jesus discloses that He is the Messiah, the woman sees herself as a follower of Jesus and is ready to embrace her calling as a disciple. Jesus takes notice of this woman and He initiates a significant conversation with her. He is not simply being kind towards her; He is according her the needed respect and validating her as an individual who is worthy of His time and energy. There was no need for her to be a man for her to be a follower of Christ and for Jesus to engage her on a conversation that is deeply rooted in theology.

The Role of Women in the Church

In his apostolic letter, Ordinatio Sacerdotalis, St. John Paul II wrote the following about women in the Catholic Church following in the footsteps of Jesus, “Furthermore, the fact that the Blessed Virgin Mary, Mother of God and Mother of the Church, received neither the mission proper to the Apostles nor the ministerial priesthood clearly shows that the non-admission of women to priestly ordination cannot mean that women are of lesser dignity, nor can it be construed as discrimination against them. Rather, it is to be seen as the faithful observance of a plan to be ascribed to the wisdom of the Lord of the universe.

The presence and the role of women in the life and mission of the Church, although not linked to the ministerial priesthood, remain absolutely necessary and irreplaceable. As the Declaration Inter Insigniores points out, “the Church desires that Christian women should become fully aware of the greatness of their mission: today their role is of capital importance both for the renewal and humanization of society and for the rediscovery by believers of the true face of the Church.”

The New Testament and the whole history of the Church give ample evidence of the presence in the Church of women, true disciples, witnesses to Christ in the family and in society, as well as in total consecration to the service of God and of the Gospel. “By defending the dignity of women and their vocation, the Church has shown honor and gratitude for those women who-faithful to the Gospel-have shared in every age in the apostolic mission of the whole People of God. They are the holy martyrs, virgins, and mothers of families, who bravely bore witness to their faith and passed on the Church’s faith and tradition by bringing up their children in the spirit of the Gospel.”

Women need to be helped to reach their full potential as Jesus`s apostles, just as Jesus helped the Samaritan woman to be more than the person she had been up to that point of her life. Indeed the woman heeded her call to discipleship; when she returned to her hometown, she immediately shared what she had witnessed with the public. She did not go back to her house to share her testimony with only her close friends and family; she went out and told the people about the Messiah – “come see a man who told me everything I ever did. Could this be the Messiah?” (John 4:29) Jesus wants His followers to break barriers and preach the Gospel.

Catholic women might not have the privilege of being ordained to the ministerial Catholic priesthood but they can still play a major role in the building up of the Church. Prior to 1970, the Church had not named any woman as a Doctor of the Church until Pope Paul VI changed that in 1970 by conferring the title ‘Doctor of the Church’ on Saint Catherine of Siena and Saint Teresa of Avila (Saint Teresa of Jesus). St. John Paul II then conferred the title on Saint Therese de Lisieux (St. Theresa of the Child Jesus and of the Holy Face) in 1997 and Pope Emeritus Benedict XVI conferred the title on Saint Hildegard of Bingen in 2012. The title ‘Doctor of the Church’ is conferred on any Saint who is considered to have contributed immensely to the building up of the Church through the advancement of indorsed Church doctrines and through the in-depth comprehension of the Scriptures.

Pope Paul VI said the following in his homily when he declared Saint Teresa of Avila as a Doctor of the Church,

The suffrage of the tradition of the saints, of the theologians, of the Faithful, of the scholars had already assured her; we have now validated it, making sure that, adorned with this magisterial title, she has a more authoritative mission to accomplish, in her religious family and in the praying Church and in the world, with her perennial and present message: the message of prayer.” When he conferred the title on Saint Catherine of Siena, he said the following in his homily, “She addressed cardinals and many Bishops and priests, she did not spare strong reproaches, but always in all humility and respect for their dignity as ministers of the Blood of Christ. It is mainly to the sacred shepherds that she addresses her exhortations, disgusted with holy indignation by the ignorance of not a few of them, quivering for their silence, while the flock entrusted to them was dispersed and ruined.”

In 1997, when Saint Therese de Lisieux declared Saint Therese de Lisieux as a Doctor of the Church, he said the following in his homily,

Jesus himself showed her how she could live this [missionary] vocation. By fully practicing the commandment of love, she would immerse herself in the very heart of the Church’s mission, supporting those who proclaim the Gospel with the mysterious power of prayer and communion. Thus she achieved what the Second Vatican Council emphasized in teaching that the Church is missionary by nature (cf. Ad gentes, n. 2). Not only those who choose the missionary life but all the baptized are in some way sent ad gentes.”

In 2012, when Pope Emeritus Benedict XVI bestowed the title of Doctor of the Church upon Saint Hildegard of Bingen, he said the following in his homily,

“Hildegard are expressed the most noble values of womanhood: hence the presence of women in the Church and in society is also illumined by her presence, both from the perspective of scientific research and that of pastoral activity. Her ability to speak to those who were far from the faith and from the Church makes Hildegard a credible witness of the new evangelization.”

Catholic women need to understand that they do not need to be ordained priests to make a difference in the Church, they do not even need to be nuns, they just need to have a full understanding of their Catholic faith – good things will stem out of that understanding.