The Gospel readings for the next three Sundays of Lent in Cycle A are taken from the Gospel of John. They have long played a crucial role in the Church's preparation for baptism, and feature strongly in the rite of christian initiation of adults today. The extract for this Sunday is the story of Jesus' encounter with the Samaritan woman. This fascinating episode is situated in a block of narrative which runs from Cana to Cana, from the story of the wedding feast and Jesus' first sign, the changing of water into wine, to the story of his healing the royal official's son. The evangelist uses this structure as a framework within which to present in a variety of contexts key aspects of the identity and the role or mission of Jesus, and to illustrate different responses which he receives. In the dialogue between Jesus and the Samaritan woman the twin themes of water and Spirit, which formed part of Jesus' discussion with Nicodemus earlier in the Gospel story, are again raised.

In the lectionary for Mass today, it is possible to omit sections of this wonderful Gospel narrative. At one level this may be pastorally wise; however, I warmly recommend that we spend time today or during the coming week with the whole text, which is so rich.

Prejudice

One important aspect of this narrative is the way Jesus relates to the Samaritan woman, as woman and as Samaritan. Relations between Jews and Samaritans were extremely frosty and hostile. Yet, Jesus walks into the heart of their territory, engages with them, and finally stays with them. He speaks at length with the woman, and then shares his word with her townsfolk, so that they come to faith in him as saviour of the world. The disciples, on returning from their shopping expedition, are deeply shocked to find him in the company of a woman. Women were generally viewed as incapable of coping with theology, and as a sexual danger. It was frowned upon to engage with them in public, especially for a rabbi. Yet Jesus ignores all the taboos and prejudices, and also her current way of life and outcast status. He respectfully engages her in serious conversation, and eventually reveals his identity to her, leading her to a significant level of faith. And she then becomes an apostle to her people, bringing them to him, a ministry which he accepts and to which he generously responds.

Thirst

Like Jesus we are thirsty people. I have rarely experienced intense physical thirst. I recall a few occasions when I failed to take enough water with me when walking in the hills on a hot day. And our lush countryside is a far cry from the bare, rugged, dry terrain which Jesus walked, though even here our land and gardens can at times seem cracked and parched. But there are other forms of thirst and dryness with which we are familiar.

We thirst for acceptance, for love and friendship, for encouragement and affirmation. We may long for space, for peace, for survival. We may yearn for new opportunities, new ministries, new beginnings. We are aware of dryness in our hearts, the aridity of our ideas and creativity, the sterility of our relationships, the unfruitfulness of our efforts and ministry. We know boredom and flatness, weariness and the lack of enthusiasm. We thirst for clearer awareness of God's presence in our lives and world, or a more vibrant faith, or clarity in discernment, or the courage to let go or to be true to ourselves, or a more compassionate heart, or greater generosity in the service of others. We long for meaning, for forgiveness, for hope. The psalms articulate these restless longings:

As a deer longs for flowing streams, so my soul longs for you, O God. My soul thirsts for God, for the living God. When shall I come and behold the face of God? (Ps 42:1-2)

O God, you are my God, I seek you, my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water. (Ps 63:1)

I stretch out my hands to you; my soul thirsts for you like a parched land. (Ps 143:6)

Jesus knows our experience of thirsting, not only our thirst for water, but many of our other thirsts as well. He offers us living water as the answer to our deepest thirsts.

Who is Jesus?

Throughout the Gospel the main issue is that of Jesus' identity: who is this man and where does he come from? The dialogue begins with his comment about her knowing who it is that offers her to drink. As the story unfolds the woman sees him as rabbi, as greater than Jacob, prophet, probably Messiah, (not yet as I am), and her people confess him as saviour. The narrative invites us to examine who he is for us, for me. How deeply do I really know him? What is the nature and extent of our relationship? Is it growing and developing? For all my praying and study, have I really surrendered to him as the centre of my life? The narrative also paints an encouraging picture of Jesus' patience, his acceptance of imperfect perception and slow progress, his understanding of issues which can hold us back. The story is about a journey of faith, and we can identify with that. Jesus' longing to share his gift of living water is also evident, and his perseverance in making that gift available. And that is encouraging too.

What is the Meaning of 'Living Water'?

So what is this living water that Jesus offers as the gift of God? I believe that living water probably refers primarily to the revelation which Jesus brings, a revelation which is supremely life-giving. In the Hebrew Bible water is found as a symbol for divine Wisdom which nourishes the thirsty and satisfies their needs, providing insight and knowledge. In rabbinic tradition water is also the symbol of the Law. For the Fourth Evangelist, Jesus is God's wisdom enfleshed. He knows the mind of God, and is close to the Father's heart. His mission is to reveal and communicate all that he has learned from the Father. In the story he reveals himself, his identity and his role to the woman and her townsfolk. He also reveals to her something about her own deeper self.

Some scholars suggest that living water probably refers also to the Holy Spirit. In his dialogue with Nicodemus Jesus has already linked water and spirit in the new birth through which it becomes possible to enter the Kingdom and share in the gift of eternal life. Water and Spirit are identified later at the celebration of Tabernacles, and are associated also in the scene of Jesus' death. In 6:63 we are told that it is the Spirit which gives life. The Spirit is often referred to in the New Testament as the gift of God.

In this narrative living water is thus a powerful and rich symbol. It signifies the Spirit whom we have received in baptism, the Spirit of truth and life, the Spirit who makes us children of God, and binds us together in the Risen Jesus. The Spirit is the spring within us gushing up to eternal life. The Spirit enables us to worship God in a new and authentic way, as Father. And the water is also the teaching of Jesus, his revelation and message, which can transform our mindset and outlook, and enliven our hearts, and satisfy our deepest longings. Our reading invites us to recognise with gratitude these gifts which have freely been bestowed on us. It calls us to renew our openness to the Spirit's promptings, and to make time to read and reflect on the word of Jesus.

Reflection by Fr Michael T Winstanley SDB

Photo by Apex 360 on Unsplash