Jesus Christ was the instructor of all situations.

Jesus Christ was the instructor of all situations. He instructed in such a variety of ways. While he oftentimes addressed the masses, he additionally teaches one-on-one circumstances. He gave benevolent regard for all people.
The book of John describes one such story. The record of Jesus’ discussion with the Samaritan woman at Jacob’s well, as we see in John 4 is one of the influence stories for women’s participation in Jesus’ ministry. In this part, I would like to express Samaritan woman as a model for theologically educated women; after she met with Jesus her contribution to her people and Jesus as who crossed the cultural barrier. Through this story, I want to encourage women both African and Myanmar especially Zomi women to fully participate in the ministry, as Samaritan woman did. Through women’s participation in Jesus’ ministry, the work of Jesus is more extend even to the gentile. The account falls into three noteworthy portions: To start with, there is the clarification in the matter of why Jesus go through Samaria (Jn. 4:1-4). Second, there is the real conversation between Jesus and Samaritan woman (Jn. 4:5-26). At last, the effect that at last was created through this study (Jn. 4:27-42).
For the overview of the story, Jesus and his disciples are walking north from Judea to Galilee. In the journey, they stop at a well in Samaria, which lies between. It is twelve and Jesus is hungry, so he rests by the well while the disciples went to find food. A lonely Samaritan woman came with her water jar at the well. At the well, they have a discussion on the eternal life, her past life, and about the place of worshipping to God. Along the conversation of Jesus and Samaritan woman results, after which the woman keeps running back to her town and gathers together whoever she can bring to meet Jesus. These Samaritans come to accept, and they welcome Jesus to stay with them for a few days.
In this story as we already familiar with Jesus conversing with Samarian woman regardless of her ethnic contrasts. Jesus uncovers her sins to her, and accordingly many Samaritans people accept and follow Jesus through the unnamed Samaritan woman. In one aspect, through this story, we can see Jesus crossed the cultural boundary between Jews and Samaritan people. Jesus values all human being, regardless of male, female, Jews nor Gentiles. For Musa W. Dube, African feminist theologian, she takes further steps from the traditional interpretation of this story, in her postcolonial point of view, she argues that Jesus and his followers have designated their divine authority to evangelize and colonize, the Samaritan woman as “an ignorant native (v. 10) and in need of help (v. 10). She is constructed as morally or religiously lacking something; that is, she has had five husbands, and the one she has now is not her own (vv. 17-18). Furthermore, she does not know what she worships (v. 22).” In contrast to her ignorance, Jesus is portrayed as all-knowing and powerful, giving advice to her community and teaching her people the “correct” way of life. Dube very harshly describes the Samaritan woman as “pathetic.” She points out that even after Jesus explains many things to her, she remains ignorant. In this story, the Samaritan woman, like the targeted land, “must be entered, won and domesticated.” The woman and the foreign land are synonymous. Overall for Dube’s view on this story is the imperial themes cannot be separated from the sexist ones since the woman is seen as a metaphor for the conquered land. This also demonstrates how the colonized woman is double-oppressed. She is used as a metaphor for something to be conquered, and yet she is also a member of the conquered population.
In another point of view for this story, SchüsslerFiorenza does not focus on the concentration of Jesus, like what she does with the narrative of the challenging the woman. She underlines the way that this Samaritan woman turned into a devotee because of this meeting, and thusly changed over a significant number of her ethnic sisters and brothers. She doesn’t concentrate on Jesus’s shrewdness or power, yet on the confidence of the woman and the woman’s suggested service: “If John 4:1-42 reworks a traditional mission legend about a woman’s primary role in the beginnings of the Christian community in Samaria, then there is evidence from two different strata of the gospel tradition that women were determinative for the extension of the Jesus movement to non-Israelites. Women were the first non-Jews to become members of the Jesus movement.”
Therefore, when we look back the two feminist theologians, we can learn for our own context. As Dube mentions African women have been in double oppressed. Musa Dube and SchusslerFiorenza read the same text, according to their experience and their context the way of their interpretation of the Bible is not the same. As stated above, Dube emphasizes Christ as a representation of the colonizer, but in her more positive read of Jesus’s actions, she emphasizes Christ as a liberator. For me, at this point, I want to read Jesus as the liberator for cultural boundary. He values women as he values men. Her emphasis Jesus evangelize the Samaritans people even they were marginalized by Jews people. I would like to encourage men to value and see women as themselves.

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