V edendo the scarlet thread running as a dotted line in Israel's history, and actually build it through prostitution and holiness are not surprised to discover compassion, or rather a preference that manifest the Christ to these women from the costumes light, whose heart was not hardened by the goddess 'law', its priests and priestesses from assessments without flaw and without appeal.
"Yes, I tell you," she says, turning to the men and elders of the time: "The publicans and prostitutes will precede you into the kingdom of God" (Matthew 21, 31).
The latter in particular have been able to recognize in John the Baptist, the forerunner of the Messiah announced by the Scriptures, but not men of the law that a new paradigm disturbed. They have in common with John the Baptist what they share with the Prophet, a certain madness, madness diverted from their status as "exile" in the raw madness of the cross already in the voice of the prophet. The one and the other of the two expressions of Eros brought down the ramparts of alienating security and open the heart to "everything possible" inhabited by God and then again today, who say "crazy" is often closer to the mystical Human good conscience or right-thinking and "thinking possessions" ( Hervé Bazin).
One of the first women in the Gospels is that Christ met the Samaritan woman (John 4, 7-26). It is not a prostitute by profession, but has had five husbands and the man with whom she now lives is not his, the precise Jesus totally outlawed, is the most Samaritan and, as such, despised by the elite of Israel . She, however, Jesus turns to ask her to drink, and she was astonished that a Jew has a similar gesture towards him, a strange man who reads a book open in her ...
Yes, Jesus sees in a certain sense of dependence on water in it, but also the deeper waters: breaks the law, sure, but it is faithful to that which is greater than the law, it is true to itself in the authenticity of 'eros so rarely shared and whose research source for Berva. Even Jesus is thirsty, asks her to drink, turn the woman's heart to the true source, the water will that he will become a spring welling up in her since denied eternal life. The woman is amazed. No doubt will follow.
The Samaritan woman is the sister of an adulterous woman that the scribes and Pharisees, led by Jesus to question him about the law that, in this circumstance, is required by stoning (John 8, 2-11). But what he thinks? Jesus, bending toward the ground, writes with his finger on the ground. This law required the Man terrestrial. Since they insist, Jesus got up, the man has verticalized perhaps another ethics?
"He who is without sin cast the first stone at her," she says.
And all retire. Jesus remained alone with the woman and she turns:
"Neither do I condemn you, go ', and from now on sin no more."
He, "without sin ", it is only mercy in respect of which she must have seen the most merciful of those men are completely foreign to their femininity ( Issah interior), they despise the woman and to debase it further, you hide behind the inviolable law.
( Annick de Souzenelle , The female being , Servitium, Sotto il Monte (BG) 2004, pp. 154-5)
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Personal note:
Yes, is easier to think that somehow we all like the Samaritan woman, or adultery, rather than the scribes of Israel, that sinners in search of salvation (which, in other words, to say need to be true to themselves, to their authenticity). But we like to play the part of right-thinking (rather than the crazy), entrenched behind a law that saves even hypocritical consciences .... So falsely pacified, we are only prepared to judge, to condemn, to take distance from people and situations that seem to belong there.
seek to live in this world in search of true authenticity, which is not self-esteem as seem to indicate the most secular ways, psychological and vaguely spiritualizing. The real search is what drives us to meet the True, the Spirit who discovers any concealment, which unveils the hypocrisy of any law respectable.
