Some articles I've written for magazines, blogs, and the like.
The Samaritan woman who encounters Jesus (John 4:1-42) has been with me for the last few years, in the back of my mind . Ever since my (Bible scholar) mother said to me, “You know that the woman at the well is most likely not a prostitute, right?” I’ve been trying to recast her into a different role. She has been typecast in most every performance as not only an enemy of Jesus’ Jewish tribe because of her identity as a Samaritan, but as a loose woman who should be ashamed of herself. But I’ve been looking for who else she might be, what other story she might have to offer me or the church.
When I look again, I see this woman is curious and intelligent. She asks good questions. She listens closely and offers her own insights on everything from history (vs. 12) to comparative religion (vs. 20).
She is a spiritual seeker who has the humility and wisdom to recognize the Savior of the world when she sees him.
She is a passionate and articulate preacher, convincing many from her city to see the Messiah for themselves (vs. 39). And she is courageous, speaking to the very folks who had rejected her.
Unfortunately, many commentators overlook these positive traits, and heap on ways to other her. One Saturday, I went to the local seminary to grab a pile of commentaries to see what they had to say about this unnamed woman who meets Jesus. The writings about her that I came across spanned from around 400 C.E. to 2011.
Not one was kind to her. They called her “markedly immoral”(1) and full of “evil deeds”(2) because she was “fornicating with a sixth man, not her husband but an adulterer.”(3) They called her “nonspiritual” and “selfish” because, in asking Jesus about living water, “all she wanted was something to save the effort of the long, hot trip from the village.”(4) Instead of curious and courageous, she was “a promiscuous flirt . . . holy men scurry from such women.”(5)
Making a woman feel less than because of her body and sexuality is a tool of control, a tool to keep her afraid and in her place. It is a tool of violence used to dehumanize a woman. This tool is so old it seems it should be falling apart by now, yet it finds new iterations every day. Whether it’s the woman who’s up for the promotion or the one who speaks up against her abuser, women know that they are vulnerable to being othered through insults like “slut” or “whore” in a way that men are not. A recent study found that male public figures get an average of 3.7 threatening or sexually explicit messages on social media per day; for women the average is 100 per day.(6)
But are the commentators’ words, though overly harsh, based on a grain of truth? Was the woman at the well a prostitute?
The word used for her past relationships is “husbands” (ἀνήρ), as opposed to her current relationship. She has not been sleeping around with random men, she has been legally wedded five times to five different husbands. And while some of those husbands may have died, more than likely at least a few of them divorced her. Since women could not initiate divorce in first century Palestine, each of those divorces was forced upon her; they were not her choice. She is not using the men in her life but is being rejected by them, over and over again.
Why would one woman be rejected by so many men? The text doesn’t give that answer. It is not because of her unfaithfulness—cheating women in Jewish and Samaritan societies were punished (i.e. stoned)—not divorced and remarried. The most likely reason for perpetual rejection in first century Palestine would be infertility: no children produced, she’s rejected; no children produced again, she’s rejected again. There could be other reasons: maybe she had a disability or a mental health issue, or perhaps she burned the coffee one too many times. The text doesn’t say.
But we can say with confidence that she was not a career prostitute. And in all likelihood, the pain in her past was not due to her immorality. She was rejected by her own husbands and her village (she was at the well midday, alone), and has been rejected via shaming in the 2,000 years since—yet the causes of her rejection are almost assuredly not her fault.
I wonder if she has been journeying at the back of my mind because I can relate to her and I, too, need the courage and redemption she finds. As a spiritual seeker, I can relate to her desire for truth. As a woman in this world, I understand the type of shame and othering reserved particularly for women. And as a female preacher in a Mennonite context, I am sometimes undermined and overlooked in ways my male colleagues are not.
Our churches can be painful places for women—where women are treated like enemies just for speaking their truth. But while commentators through the ages may have harsh words for this intelligent and passionate seeker and preacher, Jesus never does. Even though he knows and names her painful history, Jesus regards the Samaritan woman with nothing but respect and love. She is not defined by her painful past; she is not an other or an enemy but is welcomed as an insider, an equal, maybe even a friend.
Jesus’ act of welcome, then, is a healing act, and from this healing this woman is empowered to welcome others to come and see the Messiah.
And so I think this woman and her discovery of living water can be a guide for me, for all of us attempting to follow Jesus while female.
As she courageously makes her way through a patriarchal world that doesn’t make it easy for her, maybe we can follow her.
Maybe if she can bring her doubts and questions about faith, ours are welcome as well.
Maybe if she can be recast in a different role, we can be, too—a role free of the blame and shame our culture heaps on the bodies of women.
And maybe if Jesus frees her to speak her truth boldly, he can do the same for us.
1 Anchor Bible Commentary, Raymond and Brown, eds. Doubleday & Co., 1966.
2 The Expositor’s Bible Commentary, John-Merrill C. Tenney and Frank E. Gaebelein, eds. Zondervan, 1981.
3 Ancient Christian Commentary on Scripture Jn 1-10, “Commentary by Maximus of Turin (380-465 CE),” Joel C. Elowsky, ed. InterVarsity, 2006.
4 The Expositor’s Bible Commentary, John-Merrill C. Tenney and Frank E. Gaebelein, eds. Zondervan, 1981.
5 The Upside-Down Kingdom (Updated Edition), Donald Kraybill. Herald Press, updated edition 2011.
6 Last Week Tonight with John Oliver: Online Harassment. Citing a University of Maryland Study in 2006.
This article was reprinted with permission from The Mennonite.
Click here to read the story by Amy S. Zimbelman / Photos by Helen Kinser. Published by StepUp Durham, April 2016.
In 2004, Pinkey got a call from her daughter-in-law. It was about her son Clinton, who was a high school teacher. He had been shot three times.
“I was numb,” she says. “Clinton died five days before his 25th birthday. His son—my grand baby—hadn’t turned a year old yet.”
Click here to read the story by Amy S. Zimbelman / Photos by Helen Kinser. Published by StepUp Durham, February 2016.
Stoff tells me that he’s seen success, but he’s also seen failure—he’s been through a lot. His right forearm bears a message that reads: Once I had everything, thought I had nothing. It wasn’t until I had nothing, I realized I had everything.
He points to the tattoo. "This is my life," he says.
“Shut your eyes to nothing that seems to them the reality”—Olive Schreiner
We walked the streets of Atlanta united on a three-mile pilgrimage. We were a collage of people: black, white, brown, Mennonites, Unitarian Universalists, Baptists, conservatives, liberals—all question seekers. We were not just sweating it out on the streets. We were seeking justice.
We walked to the ICE building, where immigrants are being processed. It is here, a few feet away, our leader Anton told us, that up to 85% of people in the system do not receive representation. Herded like animals, often coerced into signing their rights away.
We sang: Were you there when they nailed him to the cross?
We walked to a detention center, the largest in the nation. It struck me as strange that the building looked similar to others on the street—it could almost pass for a large office complex. But it is here that human beings are incarcerated, usually without a trial, usually for the crime of attempting to feed their families.
We sang: Were you there when they jailed him for money?
We walked to the Board of Regents, where it was decided that children brought to the U.S. without documents could not attend the top five schools in the state and receive in-state tuition. “I want to be a social worker helping children,” a 21-year-old undocumented woman told us, “I’m not asking for a free ride…I’m just asking for a chance.”
We sang: Were you there when they crucified her dreams?
On our pilgrimage, we saw a police car driven up onto the sidewalk, cornering a man who has no home. The officer was blaring his siren at the man. We offered him what we had: water. Then we offered our voices.
We sang: Were you there when they drove him off the streets?
We walked to Grady Hospital. Our leader, Anton, knows a woman who struggles to get the dialysis she needs. Since the hospital became privatized, it no longer provides services for people without documents. This saves money.
We sang: Were you there when they stole her dignity?
“Shut your eyes to nothing that seems to them the reality,” the South African poet Olive Schreiner wrote. The reality is that the immigration system is unjust. Profit is valued over people. Fear trumps freedom. But the reality is also that there are change-makers among us. The reality is that we are all one: the immigrant, the politician, the person with no home, the seminary student. The reality is there is hope.
And so finally, we walked to the crypt of Martin Luther King, Jr. and his family.
We sang: Were you there when God raised him from the tomb?
Were you there when God raised him from the tomb?
Oh…sometimes it causes me to tremble, tremble, tremble.
Were you there when God raised him from the tomb?
When you encounter the pain of this world, shut your eyes to nothing that seems to them the reality. And I would add: Never stop singing.
This piece was originally published on August 15, 2013 when I wrote it for the Forum for Theological Education, the organization that sponsored this Atlanta pilgrimage on immigration.
This article was originally published in the July-August 2012 issue of PRISM magazine (pages 18 and 19). Click here to read it on their site.
“You’re famous!” screamed the subject line of the email from my friend. I clicked the link she’d sent and found myself quoted in a popular blog centered on anti-refugee sentiment. The blog was chock-full of fear. Fear that refugees (especially Muslim ones) will take over our culture, our jobs, our country. Fear that our nation is making a huge mistake by admitting thousands of ‘them’ each year. Fear that they are all terrorists.
Asaga, a refugee from Eritrea, learns some English from volunteer tutor Casey. Photo by Amy.
My first reaction was to resent the fear-mongers, to lump them into the convenient category of “bad guys.” But then I reminded myself that an issues-based dichotomy of good guys vs. bad guys is not what our nation needs right now, neither among politicians nor among engaged citizens.
But what, then, should my response be? What should the church’s response be? People do have real or imagined fears of welcoming the stranger, and yet as Christians we are called to welcome strangers as though they were Christ himself.
Arguing about issues and statistics, I’ve found, does little to assuage fears. But introducing skeptical or fearful people to other human beings (who happen to have refugee status) can work miracles.
A few months ago, a student group came to my office to learn about refugee resettlement. I gave my usual hour presentation outlining the horrific experiences of most refugees, the process of resettlement, the services our resettlement agency provides, etc. When I was finished, one of the women, we’ll call her Ashley, asked a couple of questions that were clearly anti-refugee. Not “I’m just wondering . . .” questions, but ones that exposed some real fear and anger. I addressed her questions and arguments as kindly as I could, but I sensed that she was already convinced in her mind.
As part of the class assignment, Ashley and the other students were required to shadow the teachers of our English as a Second Language (ESL) classes. I hesitated to allow Ashley to interact with our refugee and immigrant students. Will she say something overtly hurtful? Will she storm out of the class? I whispered a quick prayer that she would have eyes to see.
I led Ashley’s class to the ESL classrooms. There were a few minutes to spare, and I noticed that Ashley became engrossed in conversation with one of the ESL teachers, who is an immigrant herself. The vibes from their conversation were surprisingly good.
Two hours later, I checked back with the students. All had had a positive experience, including Ashley.
“These are such kind, diligent students. Thank you for the good work you’re doing here,” Ashley said to me, with a hint of apology in her voice.
Not everyone’s heart might soften as quickly as Ashley’s did, but when I introduce someone to a refugee friend of mine, the arguments somehow do seem to lose footing.
The complaint “You’re taking my job” fades away when you learn that your new refugee acquaintance works the night shift at the local meat packing plant. If anyone born in the US who speaks English wants that job instead, it’s theirs.
“We’re just letting everyone in” becomes clearly untrue as your refugee friend describes the vast, overpopulated refugee camp she just moved from, where she lived the last 20 years. Most refugees suffer in camps for years (or their entire lives!) and are never offered resettlement, even after desperately seeking it.
“Why didn’t you just stay in your home country?” becomes harder to ask after learning that a wife was raped, a village burned down, or a child shot. By definition, refugees cannot stay in their home country. They ran for their lives.
The questions I have, whenever I hear anti-refugee or anti-Muslim sentiment, are these: Have you ever met one of the people you’re talking about? Have you ever been to her house and received her hospitality? Have you allowed this person to cook you dinner, laugh with you about language differences, tell her harrowing story of persecution or her hopes for a new life here? Have you ever seen the face of Christ, who himself was a refugee, in the face of this stranger?
It’s amazing how much I learn from refugee friends, how they cleanse me of fear and greed as I, in exchange, help them learn some English. I’m pretty sure I'm getting the better end of the deal.
So the next time I meet someone with an anti-refugee stance, I hope I can be gracious enough to simply introduce him or her to my refugee friends. Because it is real flesh-and-blood human beings, not arguments or side-taking on issues, that introduce us to the truth in the end.
At the time this article was published, Amy S. Zimbelman worked in a resettlement agency in South Dakota, where she connected refugees and immigrants from around the world with their new neighbors.
Film review of the documentary Welcome to Shelbyville, directed by Kim A. Snyder, 2011. Originally published in PRISM magazine July-August 2012 issue (page 21).
Welcome to Shelbyville is a film about change--a changing economy, a new president, and the shifting demographics of a small Southern town as white, African Americans, Hispanics, and Somali refugees wrestle with what it means to be American. Articulated by a resident of Shelbyville, the film's central question is this: "Now are we gonna work together or are we gonna stay divided?"
The documentary is uncomfortable enough to purge the audience; people have walked out of screenings I've organized--some because they believed it to be pro-immigrant "propaganda" and others because the anti-immigrant hateful remarks were too painful to bear.
And that is Shelbyville's greatest strength--it reflects reality.
"These fears, of losing jobs and losing our identity to refugees, these are our fears," a lady from small-town South Dakota confessed after a screening.
But as people get to know refugees and listen to their stories, I have seen positive change, both on screen and in audiences.
In the film, one resident of Shelbyville worries that "[The Muslims] are gonna start blowing up in Shelbyville." But after getting to know her Somali neighbors, she admits, "I could have been her, but God chose for me to be over here . . . no, I could have been one of them."
At another screening, an older woman remarked, "I never thought about the fact that my ancestors fled persecution in Europe, so I'm a descendant of refugees. And unless we're Native American, all of us came from abroad."
To see ourselves in the stranger, to realize their tragedy could have been ours, and to use that realization to propel us toward greater compassion and closer community, those are the changes Shelbyville promotes and the changes we must seek for ourselves and our nation.