Latour prefaces the Inquiry with the Latin epigraph ‘si scires donum dei’: ‘if you knew the gift of God’
Taken from John 4:10, these words are found in the context of Jesus’ encounter with the Samaritan woman at Jacob’s Well. Having previously asked her to give him something to drink, Jesus proceeds to say to her: ‘if only you knew the gift of God (εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ), and who it is that is saying to you, ‘give me a drink’ (δός μοι πεῖν), you would have asked him, and he would have given you living water (ἔδωκεν ἄν σοι ὕδωρ ζῶν)’.
This verse serves by way of tangential commentary on Latour’s presentation of religion as a mode of existence, for at least three reasons.
First, it contrasts two registers of meaning: the woman understands the request literally, in terms of the water provided by the well; what Christ is offering, however, is ‘living water’—whatever this is, it must have an entirely different signification from the literal. This prepares the ground for Latour’s presentation of religion as a mode of rationality that is distinct from the informational [DC] and the referential [REF]. (There is a delicious irony here, though: current evidence suggests that the site of Jacob’s well itself was recognised and honoured by Christians from an early date as a pilgrimage site, thus re-integrating referential modes of connection that were not intended by the original text, for which cf. Finegan, The Archeology of the New Testament: The Life of Jesus and the Beginning of the Early Church, p.36-42).
Second, it introduces the idea of kinesis and motility. The Old Testament and inter-testamental literature envisages that the broken cisterns of Israelite religion (Jeremiah 2:13) will be unblocked by the divine gift of a ‘living water’ that will quicken the people to spiritual life again (Zechariah 14:8; Ezekiel 47:9; 1 Enoch 48:1, 49:1). Augustine explicitly associates the latter with movement and flow, in contrast to the stagnation of the former: ‘water is designated as ‘living’ when it is taken as it flows: this is the kind of water that was in that fountain’ (Augustine, Tractates on the Gospel of John, in NPNF 1, 7:102).This fits with Latour’s definition of religion as a ‘logistical’ process whose rationality is given by the operational ‘flows’ of plural ontological actors.
Third, the verse in its context (the conversation of Jesus with a Samaritan woman) draws attention to the transgression of established gender, social, political, ethnic and religious boundaries in favour of a new community of understanding. As Latour points out time and time again, [REL] is not given in the mode of fundamentalist diktat, but in the mode of first subject-formation, and second community-formation. For the latter, he borrows the imagery of Pentecost from Michel Serres. The encounter between Jesus and the Samaritan woman at the well is therefore a ‘diplomatic’ encounter, to use his own terminology, insofar as religion is ‘activated’ between two people at that site, then pushed forward into larger group membership (for which, see John 4:39).