Posted on 09/27/2007 11:58:52 AM PDT by NYer
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According to customs of the time, a first-century Jewish wedding would not have been a private family celebration, but a public event recognizing the union of the bride and groom as well as the joining of the two families. The celebration typically took place in the groom’s own home, which was made open to guests for several days and thus open to public scrutiny.
It was the responsibility of the groom’s family to ensure there was enough food and drink for all the guests. To fulfill this public social role, most families needed to draw not only on their own family resources, but also on the help of colleagues from their social group. How well the feast went communicated to guests the family’s social status and honor. To run out of wine at a wedding feast, therefore, would have inflicted grave humiliation on the groom’s family, signaling that they were unable to fulfill their role adequately and that they lacked the social connections to preserve their honor.
This social context sheds much light on the crisis facing the bride and groom at the wedding feast of Cana. But it also gives us insight into Mary’s role in this scene. Mary is the first to notice the impending disaster. She alone is aware of what is about to unfold, and she brings this crisis to the one person who can solve the problem: Jesus.
Mary’s Mediation
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This scene also serves as a pattern for Marian intercession. Just as Mary at Cana noticed the family’s needs before anyone else did, so Mary in heaven continues to notice our needs before we do. And just as Mary at Cana brought those needs to Christ, so does she continue to bring our needs to her Son through her intercession for us. |
The Catholic tradition has pointed out how this scene expresses Mary’s compassion and attentiveness to others’ needs. Lumen Gentium describes Mary at Cana being "moved with pity." Pope John Paul II said Mary was "prompted by her merciful heart" to help this family by bringing her concern for them to Jesus: "Having sensed the eventual disappointment of the newly married couple and guests because of the lack of wine, the Blessed Virgin compassionately suggested to Jesus that he intervene with his messianic power."
This scene also serves as a pattern for Marian intercession. Just as Mary at Cana noticed the family’s needs before anyone else did, so Mary in heaven continues to notice our needs before we do. And just as Mary at Cana brought those needs to Christ, so does she continue to bring our needs to her Son through her intercession for us. In Redemptoris Mater, John Paul II wrote that this scene at Cana exemplifies "Mary’s solicitude for human beings, her coming to them in the wide variety of their wants and needs." He continues:
At Cana in Galilee there is shown only one concrete aspect of human need, apparently a small one of little importance ("They have no wine"). But it has a symbolic value: this coming to the aid of human needs means, at the same time, bringing those needs within the radius of Christ’s messianic mission and salvific power. . . . Mary places herself between her Son and mankind in the reality of their wants, needs and sufferings.
No Wine, but Much Faith
Mary’s statement to Jesus—"They have no wine" (Jn. 2:3)—also reveals her great faith. Jesus is simply a guest at the wedding. He is not responsible for the festivities, and He does not have any wine at His disposal. From a human perspective, therefore, Jesus is not the person one would turn to for help. A more natural choice would be the steward in charge of the feast, the servants, or the bride and groom’s family.
Nevertheless, Mary’s instinct is to turn to Jesus with this predicament. In this moment of crisis, Mary seeks out Jesus and says to Him, "They have no wine." This indicates that she believes Jesus can do something about the catastrophe at hand. And since Jesus is not in charge of the feast and does not have a large quantity of wine with Him, Mary seems to be asking for more than natural help. She hopes Jesus will perform some kind of extraordinary work to solve the problem.
What makes Mary’s faith in Jesus even more striking is the fact that up to this point in the Gospel story, Jesus has yet to perform any public miracles. Though Mary has not witnessed Jesus do miraculous works before, she still has faith in His supernatural power and believes He can help. In this way, Mary anticipates the great faith Jesus spoke of to Doubting Thomas: "Blessed are those who have not seen and yet believe" (Jn. 20:29). As one commentator expressed, "Our Lord’s words to Thomas apply exactly to Mary’s attitude at the wedding feast of Cana; she had never seen a miracle, but she believed."
And as John Paul II pointed out, Mary here also anticipates the faith of the disciples who will come to believe in Jesus only after they have witnessed the miracle of water being changed into wine (Jn. 2:11). Mary, on the other hand, believed in Jesus’ supernatural power before she ever saw it manifested.
Calling Your Mother "Woman"
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As one commentator expressed, "Our Lord’s words to Thomas apply exactly to Mary’s attitude at the wedding feast of Cana; she had never seen a miracle, but she believed." |
Next, we come to one of the most perplexing verses regarding Mary in the Bible. After Mary tells Jesus, "They have no wine," Jesus responds, saying, "O woman, what have you to do with me? My hour has not yet come" (Jn. 2:4).
At first glance, these words seem harsh—as if Jesus is pushing His mother away. Imagine a mother calling her 14-year-old son to the dinner table for supper, and the son responding by saying, "Woman, what do you have to do with me? My hour has not yet come!" To our modern ears, these words sound more like those of a rebellious teenager than of the holy Son of God!
However, if we consider this verse in light of ancient Jewish culture and in the wider context of the story of the wedding feast at Cana, it becomes abundantly clear that these words reflect no opposition between Jesus and Mary, but rather something positive, indeed something beautiful, about their relationship.
Pushing Mary Away?
First, in John’s Gospel, Jesus uses the title "woman" to politely address other women with whom he has a positive relationship. This is seen, for example, when Jesus tenderly appears to Mary Magdalene on Easter Sunday (Jn. 20:15), when He forgives the sins of the woman who committed adultery (Jn. 8:10), and when He draws the Samaritan woman to faith in the Messiah (Jn. 4:21). Given the positive way this address appears in John’s Gospel, Jesus calling Mary "woman" would not indicate a rebuke or lack of affection.
Second, in Biblical times a man might address a female as "woman," but nowhere else in the ancient Greco-Roman world or in ancient Israel do we have a known example of a son addressing his mother with this title. Jesus addressing His own mother as "woman" would be unique in all of antiquity. This suggests that Jesus has some particular purpose in calling His mother "woman"—a purpose that goes beyond the normal, congenial way He addresses other women. When applied to Mary, this title likely has some important, symbolic purpose (which will be considered below).
Third, consider how Mary herself interprets Jesus’ words: Does she walk away from the scene feeling sad, hurt, or rejected in any way? Just the opposite: She hears Jesus’ words and immediately says to the servants, "Do whatever he tells you" (Jn. 2:5). Mary interprets Christ’s response so positively that she confidently believes Jesus is going to fulfill her request, and she tells the servants to be ready to do whatever her Son commands.
Finally, Jesus’ own actions indicate that He looks with favor on Mary’s petition. And He supplies much more wine than Mary or anyone at the feast would have imagined. The six stone jars used for ritual purification (Jn. 2:6) each would have held 15–24 gallons of water. Thus, when Jesus has those jars filled and changes all that water into wine, He ends up providing some 120 gallons’ worth for the wedding party. Now, if that tremendous overabundance is meant to be a rejection of Mary’s request, it is hard to imagine what fulfillment would look like! Far from denying Mary’s petition, Jesus provides in a way that exceeds all expectations.
A New Creation Week
Therefore, whatever Jesus’ words "woman, what have you to do with me . . . " may mean, they do not imply a negative relationship between Jesus and Mary. Now let us consider the positive significance that the title "woman" has for Mary in light of the opening two chapters in John’s Gospel.
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He ends up providing some 120 gallons’ worth for the wedding party. Now, if that tremendous overabundance is meant to be a rejection of Mary’s request, it is hard to imagine what fulfillment would look like! Far from denying Mary’s petition, Jesus provides in a way that exceeds all expectations. |
The Gospel of John starts with the words "In the beginning . . . ," which hearken back to Genesis 1:1: "In the beginning God created the heavens and the earth." In the next four verses, John goes on to write of light, life, creation, and light shining in darkness—once again, images taken right out of the creation story (Jn. 1:2–5). By drawing on these themes from Genesis, John introduces the story of Jesus against the backdrop of the story of creation, highlighting how Jesus comes to bring about a renewal of all creation.
Some scholars have noted how John’s Gospel continues this creation theme by setting up a series of days that establishes a new creation week. The sequence begins in 1:1 with the phrase "In the beginning." John then demarcates a second day in 1:29 with the words "The next day . . . " He then uses the same phrase to note a third day in 1:35 and a fourth day in 1:43. Finally, after the succession of these first four days, the story of the Wedding at Cana is introduced as taking place three days after the fourth day: "On the third day there was a marriage at Cana . . . " (2:1). The third day after the fourth day would represent the seventh day in the Gospel of John. Consequently, the wedding at Cana comes at the climax of the new creation week, the seventh day.
The New Eve
Now we are ready to understand the profound meaning of Jesus calling His mother "woman" at the wedding feast of Cana. Highlighting how this scene takes place on the seventh day of the new creation week, John’s Gospel leads us to view Jesus and Mary in light of the creation story. And in this context, Jesus calls Mary "woman." With the Genesis themes in the background, this title would bring to mind the "woman" of Genesis, Eve (Gen. 2:23; 3:20).
This woman of Genesis played an important part in the first prophecy given to humanity. After the fall, God confronted the serpent and announced his eventual defeat, saying:
"I will put enmity between you and the woman, And between your seed and her seed; He shall bruise your head, And you shall bruise his heel." (Gen. 3:15)
Given at the dawn of creation, these words, known as the Protoevangelium ("First Gospel"), foretell how the woman one day will have a seed, a son, who will crush the head of the serpent (Catechism of the Catholic Church, no. 410). Centuries later, at the wedding feast of Cana, this prophecy begins to be fulfilled. By calling Mary "woman" with the creation story in the background, Jesus in the narrative of John’s Gospel is not merely addressing her politely as He does Mary Magdalene or the Samaritan woman. Rather, He is identifying Mary as the woman of Genesis 3:15.
Far from rebuking His mother or distancing Himself from her, Jesus, in calling Mary "woman," honors her in a way no woman had ever been honored before. She is the New Eve, the woman whose long-awaited Son will defeat the devil and fulfill the prophecy of Genesis.
Ping to #39.
"Rejoice, Uplifting of men.
Rejoice, Downfall of demons.
Rejoice, you who trampled upon the delusion of error.
Rejoice, you who censured the deceit of the idols.
Rejoice, Sea which drowned the symbolic Pharaoh.
Rejoice, Rock which refreshed those thirsting for life.
Rejoice, Pillar of fire, guiding those in darkness.
Rejoice, Protection of the world, more spacious than a cloud.
Rejoice, Nourishment, successor to manna.
Rejoice, Minister of holy joy.
Rejoice, Land of promise.
Rejoice, you from whom flows milk and honey."
I will think differently of the name "Olivia" from now on.
I would add that when Jesus addresses Mary as “Women” at Cana .
Jesus is telling her that she is Universal Mother of everyone who Jesus redeemed.
When Mary asked Jesus to perform His first miracle,thus declaring Himself as the Son of God,Mary is the co-redeemer and UNIVERSAL MOTHER to all that Jesus redeems.
It goes as follows....
Jesus comes to Saint Peter and says..”Peter who let these people into Heaven?I gave you the keys Peter,but you are to use great discernment.
Peter replies .... “It’s not my fault Lord! Every-time I shut the door to Heaven on someone your Mother opens a window to let them in”
There are several instances in Scripture where it reads as if God did change His mind. The one I can think of off-hand is Jonah and Ninevah: “And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.” Jonah 3:10
The evidence of Mary’s faith and the effectiveness of that faith is definitely there in the wedding at Cana, and by analogy the effectiveness of our faith. It must also be true though, that Christ’s hour truly had not yet come since that is what Christ said. God would not lie to make a demonstration.
The study that NYer posted sort of skirts the issue by saying “In order to call attention to that all-important element which made Him advance, as it were, the hour of His miracles - namely, Mary’s abiding faith in His Divine Omnipotence.” The “as it were” there is precious since it skirts any explanation for the mystery of God’s interaction with prayer and human free will . . .
I’m sort of drawn to the vision of Leibniz of the best of all possible worlds with God solving the “problem” of existence and salvation in the best possible way . . . with events such as Mary asking him to perform a miracle before “his time” factored in . . . so that there was a “better” outcome if he could have waited, but that outcome could not be within his plan, which was the best plan possible incorporating all actual exercises of free will, including Mary’s action. Of course I’m out on a limb, and sinking fast, with the shore barely in sight, and the fog is getting thick . . . which is why it might be best to just say something like “as it were” . . . instead.
Thank you for your time. Do not take my views with anything less than multiple grains of salt.
God was going to destroy the people and Moses asked him to change his mind. And he did.
Likewise, God was going to destroy the entire scene, but Moses questioned him about the righteous people there and wherer he would save it for five people? Since only four righeious people were found, Lot and his wife and their two children, God did destroy it.
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Seventeenth Sunday in Ordinary Time
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Reading 1
Gn 18:20-32
In those days, the LORD said: “The outcry against Sodom and Gomorrah is so great,
and their sin so grave,
that I must go down and see whether or not their actions
fully correspond to the cry against them that comes to me.
I mean to find out.”
While Abraham’s visitors walked on farther toward Sodom,
the LORD remained standing before Abraham.
Then Abraham drew nearer and said:
“Will you sweep away the innocent with the guilty?
Suppose there were fifty innocent people in the city;
would you wipe out the place, rather than spare it
for the sake of the fifty innocent people within it?
Far be it from you to do such a thing,
to make the innocent die with the guilty
so that the innocent and the guilty would be treated alike!
Should not the judge of all the world act with justice?”
The LORD replied,
“If I find fifty innocent people in the city of Sodom,
I will spare the whole place for their sake.”
Abraham spoke up again:
“See how I am presuming to speak to my Lord,
though I am but dust and ashes!
What if there are five less than fifty innocent people?
Will you destroy the whole city because of those five?”
He answered, “I will not destroy it, if I find forty-five there.”
But Abraham persisted, saying “What if only forty are found there?”
He replied, “I will forbear doing it for the sake of the forty.”
Then Abraham said, “Let not my Lord grow impatient if I go on.
What if only thirty are found there?”
He replied, “I will forbear doing it if I can find but thirty there.”
Still Abraham went on,
“Since I have thus dared to speak to my Lord,
what if there are no more than twenty?”
The LORD answered, “I will not destroy it, for the sake of the twenty.”
But he still persisted:
“Please, let not my Lord grow angry if I speak up this last time.
What if there are at least ten there?”
He replied, “For the sake of those ten, I will not destroy it.”
Thanks for posting Luke. Always love to get thr REAL story of the Annunciation out there!
I just don't see the problem -- certainly there's no need to make it into "a lie". (I do, however, very much appreciate the opportunity to dig into the passage with you!)
It's probably too easy to make this into an argument between Jesus and Mary, and thus to conclude that Jesus changed His mind or some such. That seems wrong.
John doesn't bother to tell us whether Jesus was upset, or if He said it with a knowing smile. But we can't neglect family dynamics, and the way we talk to our own family members. It reads to me like the "fake stern" tone we all use from time to time. You can easily imagine them communicating their real messages with a glance and a smile.
In that scenario, Mary's simple and direct response ("do what He tells you") would reflect the unspoken part of the conversation -- and the story does read as if Jesus was really saying, "Of course I'll do it, but let's keep it quiet, OK?"
It can't be the case that Jesus was pushed into public prematurely and against His will. By this point, He's already been baptized, the Holy Spirit has come upon Him like a dove, He's been identified as the Messiah, and started gathering Disciples. His public ministry has already started!
So we need to look at it differently, recognizing that John is big on symbolism and foreshadowing. Look at the exchange:
When the wine ran out, the mother of Jesus said to him, "They have no wine."And Jesus said to her, "Woman, what does this have to do with me? My hour has not yet come."
His mother said to the servants, "Do whatever he tells you."
In a symbolic sense, this exchange pretty much encapsulates why Jesus came in the first place. It's just not the time or place for it to actually take place as intended -- but it doesn't mean that He has no intention of dealing with the present, more worldly problem of the wine at the wedding.
Looked at another way, the wine at the wedding seems to foreshadow the wine at the Last Supper. Offering wine at this feast, could stand for the wine of the Eucharistic Feast. "His hour" could be the time when He said, "this is My blood".
Jesus doesn't offer His own blood this time -- He can't, because it has to be followed by His death and resurrection. But the scene foreshadows the end, right at the beginning (John is careful to say this was His first sign).
It we see it simply as foreshadowing, it becomes a whole lot less problematic.
Well played...but I’ll see your “Athakist to the Most Holy Theotokos”, and raise you “the Litany of the Blessed Virgin Mary”! ;)
Holy Mary, pray for us.
Holy Mother of God, pray for us.
Holy Virgin of virgins, pray for us.
Mother of Christ, pray for us.
Mother of divine grace, pray for us.
Mother most pure, pray for us.
Mother most chaste, pray for us.
Mother inviolate, pray for us.
Mother undefiled, pray for us.
Mother most amiable, pray for us.
Mother most admirable, pray for us.
Mother of good counsel, pray for us.
Mother of our Creator, pray for us.
Mother of our Savior, pray for us.
Virgin most prudent, pray for us.
Virgin most venerable, pray for us.
Virgin most renowned, pray for us.
Virgin most powerful, pray for us.
Virgin most merciful, pray for us.
Virgin most faithful, pray for us.
Mirror of justice, pray for us.
Seat of wisdom, pray for us.
Cause of our joy, pray for us.
Spiritual vessel, pray for us.
Vessel of honor, pray for us.
Singular vessel of devotion, pray for us.
Mystical rose, pray for us.
Tower of David, pray for us.
Tower of ivory, pray for us.
House of gold, pray for us.
Ark of the covenant, pray for us.
Gate of heaven, pray for us.
Morning star, pray for us.
Health of the sick, pray for us.
Refuge of sinners, pray for us.
Comforter of the afflicted, pray for us.
Help of Christians, pray for us.
Queen of Angels, pray for us.
Queen of Patriarchs, pray for us.
Queen of Prophets, pray for us.
Queen of Apostles, pray for us.
Queen of Martyrs, pray for us.
Queen of Confessors, pray for us.
Queen of Virgins, pray for us.
Queen of all Saints, pray for us.
Queen conceived without original sin, pray for us.
Queen assumed into heaven, pray for us.
Queen of the most holy Rosary, pray for us.
Queen of Peace, pray for us.
"ODE ONE
Heirmos
The charioteer of Pharaoh was sunk in olden times by Moses' rod, which worked a mighty wonder when, in the Cross's form, it struck the sea, dividing it in two; and it led into safety sojourning Israel that fled by foot, chanting to the Lord God a song of praise.
Most Holy Theotokos save us.
My humble soul is troubled by the rising storms of afflictions and woes; and clouds of misfortunes overcome me, bringing darkness to my heart, O Bride of God. But since you are the Mother of the Divine and Eternal Light, shine your gladsome light and illumine me.
Most Holy Theotokos save us.
From countless trials and afflictions, grievous woes, and from misfortunes of life have I been delivered by your mighty strength, O spotless and pure Maid. I extol and I magnify your immeasurable sympathy, and the loving care that you have for me.
Glory to the Father and the Son and the Holy Spirit.
Having my hope now in your mighty help, O Maid, I flee for refuge to you. Unto your shelter have I run wholeheartedly, O Lady, and I bow my knee; and I mourn and cry weeping: Do not disdain me, the wretched one, for you are the refuge of Christian folk.
Now and forever and to the ages of ages. Amen.
I shall not cease from making known most manifestly your great deeds, Maid of God; for if you were not present to intercede in my behalf and importune your Son and God, who would free and deliver me from such storms and turbulence, and surmount the perils that trouble me?
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee unto you; a firm rampart you are and you are our protection.
With good will, look on me, O all-hymned Theotokos; behold my body's grievous infirmity, and heal the cause of my soul's sorrow.
ODE THREE
Heirmos
The vault of the heavens is You, O Lord, Fashioner; and the Holy Church's great founder; likewise establish me in unfeigned love for You, for You are the height of things sought for, the staff of the faithful and the only Friend of all.
Most Holy Theotokos save us.
At a loss and despairing, I cry with pain to you: Hasten, O fervent protection; grant your help to me, your lowly slave and wretched servant, O Maiden; for with heartfelt fervour I come seeking for your aid.
Most Holy Theotokos save us.
You, O Lady, have truly been shown to be wondrous now in your benefactions and mercies granted to me, O Maid; hence do I glorify and acclaim you, whilst praising your great loving care and your boundless solicitude.
Glory to the Father and the Son and the Holy Spirit.
Mighty storms of misfortunes, O Lady, pass over me; and the swelling waves of afflictions plunge me into the depths. But be quick to come; lend me your helping hand, Maiden, for you are my fervent protectress and sure support.
Now and forever and to the ages of ages. Amen.
I profess you, O Lady, as the true Mother of God: you, who has both banished and triumphed over the might of death; for as the source of Life, you have freed me from Hades' bonds, raising me to life, though to earth was I fallen down.
Preserve and save, O Theotokos, your servants from every danger; after God do all of us for refuge flee unto you; you are a firm rampart and our protection.
With good will, look on me, O all-hymned Theotokos; behold my body's grievous infirmity, and heal the cause of my soul's sorrow."
Ah, if think what he have here is what some saints call a “holy rivalry” over Our Lady. ;-)
You come up with the most worthy and beautiful articles to consider. Thank you again.
LOL
Knew you would appreciate this particular article for its clear explanation of Mary as the new Eve. Glad you enjoyed it.
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