Published online by Cambridge University Press: 28 July 2009
Medieval Christians were fascinated by the character of the Samaritan woman, whose story is presented in the fourth chapter of the Gospel of John. Numerous legends celebrating her life history recounted in imaginative detail the heroic deeds of this convert to Christ. The Bible itself, of course, gives no information about her following her encounter with Jesus, nor does it even mention her name. But medieval hagiographers named her Photina and recounted her brave witness to the gospel, leading to her ultimate martyrdom. One legend reports that she converted the daughter of Nero and was martyred in Rome. Another places her in Carthage, where she preached the gospel and died in prison. Although ancient and medieval commentaries on the fourth Gospel do not commemorate these extracanonical accomplishments, they portray the Samaritan woman's personality and discipleship in equally flattering ways. Not only does she beautifully model the sinner's conversion to Christ, but she also demonstrates admirable zeal in bearing witness to Christ among her fellow Samaritans. On the basis of her testimony, a host of the citizens of Sychar come to faith in Christ, a feat matched by none of Jesus' disciples in the pages of the Gospels.
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4. Ibid., pp. 316–318.
5. Ibid., p. 332.
6. Augustine of Hippo, Tractates on the Gospel of John 11–27, FC 79, trans. Rettig, John W. (Washington, D.C., 1988), pp. 84–97.Google ScholarOrigen (Commentary on the Gospel According to John Books 13–32, FC 89, trans. Heine, Ronald E. [Washington, D.C., 1993], pp. 77–80) produces an allegorical interpretation similar to Augustine's. The Samaritan woman represents the heterodox soul that is subjected to law (represented by the husband as the ruling principle of the soul). But the five husbands also represent the five senses that entangle the soul in bodily things leading to doctrinal error.Google ScholarCyril of Alexandria (Commentary on the Gospel According to S. John [Oxford, 1874], 1:209–210) also identifies ignorance as the primary problem of the Samaritan woman: “the minds of woman are womanish, and that an effeminate soul is in them, never having the power of understanding readily. But the nature of man somehow is apter for learning, and far more ready for reasoning.” Therefore, when Jesus commands her to call her husband, he is accusing her of being "most slow to learn, not practiced in the words of wisdom.”Google Scholar
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31. , Bucer, Enarratio in Evangelion Iohannis, p. 189: “A propheta illico rogat de rebus divinis, non suis. Id indicat in ea semen Dei latuisse”;Google Scholarand , Calvin, Gospel According to John, p. 95 (CO 47:84).Google Scholar
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33. , Musculus, Commentarii, pp. 120–121, 144.Google Scholar
34. , Oecolampadius, Annotationes, fol. 83r–83v;Google Scholarand , Bullinger, In Divinum Enangelium, fol. 57v: “peccatrix, quae hactenus multis fuit ruinae caussa, nunc apostola & concionatrix facta.”Google Scholar
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36. , Calvin, Gospel According to John, p. 104 (CO 47:92): “solum tubae vel campanae officio fungitur ut ad Christum invitet.”Google Scholar
37. , Aquinas, Commentary on John, pp. 239–240.Google Scholar
38. , Bonaventure, Commentarius in Evangelium loanni, p. 291: “non est efficax praedicatio fidei nisi cum consensu liberi arbitrii; et liberum arbitrium non consentit, nisi excitetur a Deo.”Google Scholar
39. , Calvin, Gospel According to John, pp. 94, 90 (CO 47:83, 79).Google Scholar