Second Sunday in Ordinary Time
Lectionary: 66
Lectionary: 66
For Zion’s sake I will not be silent,
for Jerusalem’s sake I will not be quiet,
until her vindication shines forth like the dawn
and her victory like a burning torch.
Nations shall behold your vindication,
and all the kings your glory;
you shall be called by a new name
pronounced by the mouth of the LORD.
You shall be a glorious crown in the hand of the LORD,
a royal diadem held by your God.
No more shall people call you “Forsaken, “
or your land “Desolate, “
but you shall be called “My Delight, “
and your land “Espoused.”
For the LORD delights in you
and makes your land his spouse.
As a young man marries a virgin,
your Builder shall marry you;
and as a bridegroom rejoices in his bride
so shall your God rejoice in you.
for Jerusalem’s sake I will not be quiet,
until her vindication shines forth like the dawn
and her victory like a burning torch.
Nations shall behold your vindication,
and all the kings your glory;
you shall be called by a new name
pronounced by the mouth of the LORD.
You shall be a glorious crown in the hand of the LORD,
a royal diadem held by your God.
No more shall people call you “Forsaken, “
or your land “Desolate, “
but you shall be called “My Delight, “
and your land “Espoused.”
For the LORD delights in you
and makes your land his spouse.
As a young man marries a virgin,
your Builder shall marry you;
and as a bridegroom rejoices in his bride
so shall your God rejoice in you.
Responsorial
Psalm PS 96:1-2, 2-3, 7-8, 9-10
R. (3) Proclaim
his marvelous deeds to all the nations.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Sing to the LORD; bless his name.
R. Proclaim his marvelous deeds to all the nations.
Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R. Proclaim his marvelous deeds to all the nations.
Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
R. Proclaim his marvelous deeds to all the nations.
Worship the LORD in holy attire.
Tremble before him, all the earth;
Say among the nations: The LORD is king.
He governs the peoples with equity.
R. Proclaim his marvelous deeds to all the nations.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Sing to the LORD; bless his name.
R. Proclaim his marvelous deeds to all the nations.
Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R. Proclaim his marvelous deeds to all the nations.
Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
R. Proclaim his marvelous deeds to all the nations.
Worship the LORD in holy attire.
Tremble before him, all the earth;
Say among the nations: The LORD is king.
He governs the peoples with equity.
R. Proclaim his marvelous deeds to all the nations.
Reading 21 COR 12:4-11
Brothers and sisters:
There are different kinds of spiritual gifts but the same Spirit;
there are different forms of service but the same Lord;
there are different workings but the same God
who produces all of them in everyone.
To each individual the manifestation of the Spirit
is given for some benefit.
To one is given through the Spirit the expression of wisdom;
to another, the expression of knowledge according to the
same Spirit;
to another, faith by the same Spirit;
to another, gifts of healing by the one Spirit;
to another, mighty deeds;
to another, prophecy;
to another, discernment of spirits;
to another, varieties of tongues;
to another, interpretation of tongues.
But one and the same Spirit produces all of these,
distributing them individually to each person as he wishes.
There are different kinds of spiritual gifts but the same Spirit;
there are different forms of service but the same Lord;
there are different workings but the same God
who produces all of them in everyone.
To each individual the manifestation of the Spirit
is given for some benefit.
To one is given through the Spirit the expression of wisdom;
to another, the expression of knowledge according to the
same Spirit;
to another, faith by the same Spirit;
to another, gifts of healing by the one Spirit;
to another, mighty deeds;
to another, prophecy;
to another, discernment of spirits;
to another, varieties of tongues;
to another, interpretation of tongues.
But one and the same Spirit produces all of these,
distributing them individually to each person as he wishes.
AlleluiaCF. 2 THES 2:14
R. Alleluia,
alleluia.
God has called us through the Gospel
to possess the glory of our Lord Jesus Christ.
R. Alleluia, alleluia.
God has called us through the Gospel
to possess the glory of our Lord Jesus Christ.
R. Alleluia, alleluia.
GospelJN 2:1-11
There was a wedding at Cana in Galilee,
and the mother of Jesus was there.
Jesus and his disciples were also invited to the wedding.
When the wine ran short,
the mother of Jesus said to him,
“They have no wine.”
And Jesus said to her,
“Woman, how does your concern affect me?
My hour has not yet come.”
His mother said to the servers,
“Do whatever he tells you.”
Now there were six stone water jars there for Jewish ceremonial washings,
each holding twenty to thirty gallons.
Jesus told them,
“Fill the jars with water.”
So they filled them to the brim.
Then he told them,
“Draw some out now and take it to the headwaiter.”
So they took it.
And when the headwaiter tasted the water that had become wine,
without knowing where it came from
— although the servers who had drawn the water knew —,
the headwaiter called the bridegroom and said to him,
“Everyone serves good wine first,
and then when people have drunk freely, an inferior one;
but you have kept the good wine until now.”
Jesus did this as the beginning of his signs at Cana in Galilee
and so revealed his glory,
and his disciples began to believe in him.
and the mother of Jesus was there.
Jesus and his disciples were also invited to the wedding.
When the wine ran short,
the mother of Jesus said to him,
“They have no wine.”
And Jesus said to her,
“Woman, how does your concern affect me?
My hour has not yet come.”
His mother said to the servers,
“Do whatever he tells you.”
Now there were six stone water jars there for Jewish ceremonial washings,
each holding twenty to thirty gallons.
Jesus told them,
“Fill the jars with water.”
So they filled them to the brim.
Then he told them,
“Draw some out now and take it to the headwaiter.”
So they took it.
And when the headwaiter tasted the water that had become wine,
without knowing where it came from
— although the servers who had drawn the water knew —,
the headwaiter called the bridegroom and said to him,
“Everyone serves good wine first,
and then when people have drunk freely, an inferior one;
but you have kept the good wine until now.”
Jesus did this as the beginning of his signs at Cana in Galilee
and so revealed his glory,
and his disciples began to believe in him.
January 17, 2016
2nd Sunday
in Ordinary Time – Cycle C
Note: Where a
Scripture text is underlined in the body of this discussion, it is recommended
that the reader look up and read that passage.
1st Reading
- Isaiah 62:1-5
Isaiah, the greatest
of the prophets, lived during the period 759-694 B.C. He was of the tribe of
Judah and his home was in Jerusalem. The kingdom was divided and Israel, the
northern kingdom, was occupied by the Assyrians. Judah, the southern kingdom,
although not occupied, is an Assyrian vassal state. In about the year 704,
Egyptian ambassadors came to Jerusalem with presents and fine words to persuade
the Judean king (Hezekiah) to break with the Assyrian king and to join a
coalition against him. The king of Babylon has already been won over, and the
Philistines are to be approached. A concentrated attack is to be launched
against Assyria. All Jerusalem seems to favor the alliance – all Jerusalem that
is, except Isaiah who knew that faith in the power of Yahweh would save the
nation and that an appeal to an outside nation was an insult to Yahweh. If the
alliance were made, bad things would happen to Judah. Isaiah even went so far
as to discard his outer garment and put on that of a prisoner of war – he then
walked barefoot through the streets of Jerusalem with a sign that said “So
shall the king of the Assyrians lead away the prisoners of Egypt.” The king of
Judah (Hezekiah) joined the alliance and the Assyrians marched down the
Mediterranean coast, driving Egyptians and Philistines before them and taking
city after city. The Assyrian king laid siege to Jerusalem and demanded an
unconditional and immediate surrender. Now, the people crowded the courts of
the temple, falling all over each other in their eagerness to make peace with
God with their offerings. Isaiah, whose trust in God had never wavered, was
praying in the Temple when King Hezekiah implored him to intercede with God in
behalf of the Holy City. Isaiah assured the king that the Assyrian king would
not occupy or otherwise harm Jerusalem. Holy scripture records: “Says the Lord:
‘For I will defend this city to save it, for my own sake and for the sake of my
servant David.’ Then the angel of the Lord set out and struck down 185,000 in
the camp of the Assyrians; when morning dawned, they were all dead bodies. Then
the king of Assyria left, went home” (Isaiah 37:35-37). The
afflictions which had come upon the people of Judah and Jerusalem were of their
own making. By their wickedness they had drawn down upon themselves the wrath
of Yahweh. Beneath an outward show of prosperity lay rottenness –
commercial greed, extortion and graft, oppression of the poor, spendthrift
luxury, drunkenness, glaring immorality. Isaiah strikes relentlessly at these
vices of his people. He seeks to startle the nation into repentance and reform
by predicting the doom that God is preparing for it, if it perseveres in its
wickedness. But Isaiah is not merely the prophet of doom; he is also the
prophet of hope and consolation. Many words of comfort are spoken to the people
in the dark hours of affliction. Recall that the role of a prophet is not that
of a soothsayer – he does not predict the future. The prophet’s role it to
monitor the status of the covenant with God – to warn of the curses which will
come if the covenant is not kept and to point to the blessings which will come
through obedience. As Peter Kreeft says “A prophet is like a finger – we are
not to look at him, but to where he points.”
Today’s reading points
to the glorious future which is in store for the faithful in the new Zion – the
new Jerusalem. If it sounds familiar, we heard it last at the Vigil of
Christmas.
62:1 For Zion’s sake I will not be silent, for
Jerusalem’s sake I will not be quiet,
The names Zion and
Jerusalem are interchangeable. The city of Jerusalem is built upon Mount Zion
while the Temple is on Mount Moriah.
Until her
vindication shines forth like the dawn and her victory like a burning
torch.
The day of vindication
of God (Isaiah 61:2) shines brightly and quickly like a desert sunrise (Isaiah
60:1). Never did this hope seem closer to fulfillment than on the feast of
Tabernacles, when lights were kindled “at the place of the water drawing” so
bright that “there was not a courtyard in Jerusalem that was not illuminated by
the light of the place.” The temple of Solomon was dedicated at the feast of
Tabernacles and the Ark of the Covenant was introduced into Jerusalem by David
at this feast. According to the Talmud, people lived in booths for the seven
days of the feast. On the first night the temple area was brightly illuminated
by lamps and torches and ceremonial dancing was done. Tabernacles are seen by
some scholars as a renewal of the covenant as there was a regular reading of
the Law.
2 Nations shall behold your vindication, and all
kings your glory; You shall be called by a new name pronounced by the mouth of
the LORD. 3 You shall be a glorious crown in the hand of
the LORD, a royal diadem held by your God.
A diadem is a crown
worn as a sign of royalty. This image refers back to the ancient practice of
showing the local deity wearing a crown which was patterned after the city
walls. Yahweh holds His crown in His hands because Jerusalem is His possession.
4 No more shall men call you “Forsaken,” or your land
“Desolate,”
When the covenant with
Yahweh is violated, the curses are called down upon the people (Leviticus
26:21-22; 2 Chronicles 24:20).
But you shall be
called “My Delight,” and your land “Espoused.”
The promises of Hosea
2:18-20 are not forgotten, even though Israel has had adulterous
relationships with Baals.
For the LORD
delights in you, and makes your land his spouse. 5 As a
young man marries a virgin, your Builder shall marry you; And as a bridegroom
rejoices in his bride so shall your God rejoice in you.
Adulterous Israel is
restored to that joyful, innocent age of long ago when she was God’s virgin
spouse. This marriage theme evokes thoughts of the marriage feast at Cana (our
Gospel reading for today) and the marriage feast of the Lamb (Revelation
21:1-4). The Church, the new Israel, is the bride of Christ as foretold in
Hosea 2:16-20 (Hosea 2:18-22 in the New American Bible and New Jerusalem
Bible).
2nd Reading
- 1 Corinthians 12:4-11
In Saint Paul’s time,
Corinth was the capital of the province of Achaia and the seat of the Roman
proconsul. Julius Caesar built it (44 B.C.) on the ruins of a Greek city of the
same name. It had two ports – one in the Aegean Sea and one on the Gulf of Lepanto.
Its excellent geographical position soon made it a prominent center of
commerce, with a much higher standard of living than its neighbors. It was also
a loose living city, rendering religious cult to the goddess Venus, a serious
threat to those, Jews or Christians, who worshiped the true God.
Saint Paul established
a Christian community at Corinth during his second missionary journey (A.D.
50-52). He preached the Gospel there for 12 years, aided by Silas and Timothy.
Due to his remarkable zeal, quite a number of people were converted to the true
faith, some of them Jews. Very soon many Jews in the city became openly hostile
to the Apostle’s preaching, but since they had little social influence they
failed to obstruct his work. This may explain why the proconsul Gallio refused
to listen to the charges they brought against him (Acts 18:12ff).
More data are
available on the social makeup of the Corinthian church than of any other.
There was a solid nucleus of Jews but many pagans. The very top and bottom of
the Greco-Roman social scale are absent. The social status of most is shot
through with ambiguity – they rate high in some areas but low in others, e.g.,
rich but female (Phoebe), a city official but an ex-slave (Erastus), a skilled
artisan but a Jew with a wife of higher social rank (Aquila). Fueled by
frustration, such individuals did not cease to question and explore once they
had accepted Christianity, and so generated a greater diversity of problems for
Paul than any other church. In particular, they welcomed other visions of
Christianity and competed with one another for spiritual prestige.
Saint Paul was in
Ephesus when three influential Corinthians brought him a letter in which they
and others asked for guidance on matters they found problematic. They probably
explained and expanded on the information contained in the letter, asking him
to go quickly to Corinth. Saint Paul preferred to postpone going to Corinth in
order to give everyone more time for reflection and repentance – this is why he
wrote his first letter, shortly before Easter 57. It is not a doctrinal
treatise like Romans – it is more like an acknowledgment of their letter and
answers about the things which were worrying them.
In our reading today
Paul addresses the gifts of the Spirit and answers the Corinthian question of
the hierarchy of spiritual gifts. Paul had discerned an egocentric
competitiveness that was detrimental to Church unity.
4 There are different kinds of spiritual gifts but
the same Spirit; 5 there are different forms of service
but the same Lord; 6 there are different workings but the
same God who produces all of them in everyone. 7 To each
individual the manifestation of the Spirit is given for some benefit.
Since all of the gifts
have a common origin they should serve a common purpose.
“Since no one has the
capacity to receive all spiritual gifts, but the grace of the Spirit is given
proportionately to the faith of each, when one is living in community with
others, the grace privately bestowed on each individual becomes the common possession
of the others. ... One who receives any of these gifts does not possess it for
his own sake but rather for the sake of others.” [Saint Basil the Great (ca.
A.D. 370), Rules Treated At Length 7]
8 To one is given through the Spirit the expression
of wisdom; to another the expression of knowledge according to the same Spirit; 9 to
another faith by the same Spirit; to another gifts of healing by the one
Spirit; 10 to another mighty deeds; to another prophecy;
to another discernment of spirits; to another varieties of tongues; to another
interpretation of tongues.
The list of gifts is
not exhaustive (see also 1 Corinthians 12:27-30; Romans 12:6-8; Ephesians
4:11). Precise definitions are impossible and many of the meanings which have
been assumed are arbitrary.
11 But one and the same Spirit produces all of these,
distributing them individually to each person as he wishes.
Since the same Spirit
distributes (gives) and produces (makes them operate), no one should be puffed
up with pride – all is given for the common good. One who possesses a gift and
does not share it not only deprives themselves of its benefits, they deprive
the entire community and the gift is lost.
“It belongs to God’s
justice that He divides and to His power that He divides according to His will
or because He wishes to give to each one what He knows will be of profit.”
[Saint
Ambrose of Milan (A.D.
385), Letter to Bishop 20]
Gospel - John
2:1-11
Our reading for today
is the familiar wedding feast at Cana. It takes place on the third day from
John 1:43. To understand the imagery involved, we must go back to John 1:1: “In
the beginning...” This is Genesis imagery. John 1:29: “the next day”; John
1:35: “the next day”; John 1:43: “the next day”, which makes it the fourth day;
then today’s reading “the third day”. The third day, the day of resurrection,
occurs on the seventh day of the Genesis imagery; the day of covenant when
God’s new creation, Jesus, manifests His glory.
2:1 On the third day there was a wedding in Cana in
Galilee, and the mother of Jesus was there.
Cana is located near
(within nine miles of) Nazareth which is where Mary was when Jesus was
conceived by the Holy Spirit.
2 Jesus and his disciples were also invited to the
wedding.
Marriage feasts were
family affairs – the fact that Mary and Jesus and His disciples had been
invited suggests that they were related to either the bride or groom. The
marriage feast lasted for a week – quite a lot of mouths to feed.
3 When the wine ran short, the mother of Jesus said to him,
“They have no wine.”
Mary’s observation to
our Lord is not precisely a request for a miracle, although she is obviously
counting on the resourcefulness of her Son. Her concern suggests again that the
feast is for a close relative who will be embarrassed.
4 (And) Jesus said to her, “Woman,
Nowhere in any of the
Gospels does Jesus address Mary as “mother.” To address someone as “woman” is
not disrespectful, it would be like calling her “madam” in a formal setting. In
Genesis imagery however, this is the name given to Eve before the fall when she
was still sinless and pure in God’s eyes. Mary is the New Eve, conceived
sinless and sinless throughout her life.
how does your
concern affect me?
Literally, “what to me
and to you” – the precise meaning must be determined from the context. It is
not a rebuttal or rebuke. The oriental way of speaking (Jerusalem is part of
Asia, not Europe) can have different nuances. Jesus’ reply seems to indicate that
although in principle it was not part of God’s plan for Him to use His power to
solve the problem the wedding feast has run into, our Lady’s request moves Him
to do precisely that. Also, one could surmise that God’s plan was that Jesus
should work the miracle at His mother’s request.
My hour has not yet
come.”
The term “hour” is
sometimes used by Jesus to designate the moment of His coming in glory (see
John 5:28), but generally it refers to the time of His passion, death and
resurrection (see John 7:30; 12:23; 13:1; 17:1).
5 His mother said to the servers, “Do whatever he tells
you.”
Mary knows perfectly
what her son’s reply means – though to us it is ambiguous – she is confident
that Jesus will come to the family’s (His family’s?) rescue. She has complete
confidence in Jesus’ ability to resolve the problem. She addresses the servants
in the words of Genesis 41:55.
6 Now there were six stone water jars there for Jewish
ceremonial washings,
Jewish customs
demanded washings before and after eating (Greek: baptismois).
Stone was used because in Jewish belief stone could not contract ritual
uncleanliness.
each holding twenty
to thirty gallons.
6 x 20 =
120 gallons; a lot of water, soon to become wine
7 Jesus
told them, “Fill the jars with water.”
Jesus’ directions to
the servants indicates that He had some special relationship with the host
family – one does not go around giving orders to other people’s servants.
So they filled them
to the brim.
The fact that they
were filled “to the brim” emphasizes the superabundance of the riches of
redemption and also shows how precisely the servants did what they were told –
it is important to be docile in fulfilling the will of God, even in small
details. Christ’s word alone is sufficient to effect the change and there are
now 120 to 180 gallons of top quality wine.
8 Then
he told them, “Draw some out now and take it to the headwaiter.” So they took
it. 9 And when the headwaiter tasted the water that had
become wine, without knowing where it came from (although the servers who had
drawn the water knew),
Can you imagine the
sniggering which must have been going on among the servers? They know that this
is water which has been used for washing the feet of the guests; and now they
are seeing the headwaiter drink it.
the headwaiter
called the bridegroom 10 and said to him, “Everyone serves
good wine first, and then when people have drunk freely, an inferior one; but
you have kept the good wine until now.”
At Gentile banquets
one of the guests usually assumed the position of “master of the banquet” as a
mark of honor. The familiarity with which this headwaiter addresses
the bridegroom may indicate that the Jews followed a similar custom.
11 Jesus did this as the beginning of his signs in
Cana in Galilee
The word “sign”
repeatedly appears in the first half of John’s gospel. Pre-eminent among these
are Jesus’ miracles, of which John records only seven. They are called “signs”
not only because they worked to encourage belief, but because they signify Christ
for what He is.
and so revealed his
glory,
Although The Word
concealed His glory in becoming flesh, the Gospel is witness to its having been
perceived by men. The Gospel is testimony not to the Eternal Word but to the
Word Become Flesh.
and his disciples
began to believe in him.
Conclusion
This whole story, set
in a Genesis format in John’s gospel, also has a common theme:
Chapter 1 - The
baptism of Jesus
Chapter 2 - The first
miracle - baptismois
Chapter 3 - The
encounter with Nicodemus - baptize with water and the Spirit. In 3:22 it
appears that Jesus baptizes – the only note of His so doing in Holy Scripture.
Meditation: “Jesus manifested his glory at
Cana”
Do you recognize the
glory and presence of the Lord Jesus in your life? God often reveals his glory
to us in the unlikeliest of places - in a cold stable at Bethlehem, at a
village wedding party in Cana, on a bloody cross at Golgatha, or on the road to
Emmaus. In today’s Gospel reading we see the first public sign and miracle
which Jesus performed. The Lord Jesus brought great blessing and joy to a newly
wed couple and their wedding party. First by his presence, and second by saving
them from embarrassment when the wine ran out. Changing water into wine was a
remarkable act of kindness; but giving the best to last was unnecessary and
unheard of. In the Old Testament wine is seen as both a gift and blessing of
God (Deuteronomy 7:13; Proverbs 3:10, Psalm 105:). That Jesus would
miraculously produce 120 gallons of the best wine (many times more than needed)
shows the superabundance of the blessings which he came to offer.
This miracle signifies
the "new rich wine" of the Gospel and it points to the “wine of the
new covenant” and the “bread of life” which Jesus provides for his disciples in
the Lord’s Supper or Eucharist. It also points to the Messianic banquet which
Jesus will provide at the end of the age when he comes again in his glory. The
miracles of Jesus demonstrate the power of God's love and mercy for his people.
God's kindness knows no limits. And the ultimate expression of his love is
revealed in the person of his Son, our Lord Jesus Christ. He became flesh for
our sake, and he died for our redemption, and he rose that we, too, might be
raised up and glorified with him. Do you thirst for God and for the abundant
life and blessings he offers to you?
"Heavenly Father,
you have revealed your glory in our Lord Jesus Christ. Fill me with your Holy
Spirit that I may bring you glory in all that I do and say.”
Daily Quote from
the early church fathers: The
touch of the Lord, by Ephrem the Syrian (306-373 AD)
"Why did our Lord
change nature at the beginning of his signs, if it was not to show that the
divinity that changed nature in the interior of the jars was the same that
changed nature in the womb of the virgin? And at the conclusion of the signs,
he opened the tomb to show that the insatiable nature of death would not keep
hold of him; he confirmed and ratified these two uncertainties of his birth and
of his death. As to their nature, these waters were turned into the [fruit of]
the vine; their stone vessels were not changed within their own nature. They
were a symbol of his body, which was wonderfully conceived in a woman, and in a
marvelous way by [the intervention of] no man within the virgin. He thus made
wine out of water to teach about the manner of his conception and birth. He
called upon the six jars as witness to the one virgin who gave birth to him;
for the jars conceived in a unique way that was not customary for them, and
they brought forth wine, and then they did not continue to produce [it]. Thus
did the virgin conceive and give birth to Immanuel, and then she ceased and did
not continue [to give birth]. The offspring of the jars was from smallness to
grandeur, and from vileness to excellence, for from water came good wine. In
this case [the birth from the virgin], however, it was from grandeur to
weakness and from glory to contempt. Yet in the case of these jars, they were
for the purification of the Jews, and our Lord poured his instruction into
them, to teach that he came in the way [found in] the Law and the Prophets, and
he transformed everything by his teaching, just as wine [was made] from
water." (excerpt from Commentary on Tatian’s DIATESSARON
5.6–7)
SECOND SUNDAY IN ORDINARY TIME
SUNDAY, JANUARY 17, JOHN 2:1-11
(Isaiah 62:1-5; Psalm 96; 1 Corinthians 12:4-11)
SUNDAY, JANUARY 17, JOHN 2:1-11
(Isaiah 62:1-5; Psalm 96; 1 Corinthians 12:4-11)
KEY VERSE: "Do whatever he tells you" (v 5).
TO KNOW: In Jesus' day, wedding feasts typically lasted several days. Guests had to travel many miles to outlying villages, and the hosts had to provide adequate food and drink for them. Mary and Jesus, along with his disciples, were invited to a wedding at Cana, some nine miles northeast of Nazareth. Jesus' mother noticed that the young couple had run out of wine and interceded with Jesus on their behalf. Jesus addressed his mother by the unconventional title "woman." Mary was the new Eve whose offspring, Jesus, would crush the head of the ancient serpent, Satan (Gen 3:15), through his death and resurrection. Her request initiated her son's power even though the time for him to reveal his glory had not yet come. The people were enthralled at the new wine poured out from the water jars, which were used for ritual purification. Jesus' mother Mary was present at this first "hour" of her son's glory as she would be at his final "hour" of agony (Jn 19:25). On the cross, Jesus would shed water and blood for the people's redemption. Once again he called his mother "woman." Mary is the New Eve whose obedience to God brought about salvation. She is the Mother of the Church who shelters the faithful, symbolized by Jesus' disciple John (Jn 19:26-27).
TO LOVE: How can I obey Mary's instruction: "Do whatever he tells you"?
TO SERVE: Lord Jesus, fill the empty "water jar" of my life with faith and devotion to you.
Sunday 17 January, 2016
Sun 17th..2nd Sunday in Ordinary Time. Isaiah 62:1-5.
Proclaim his marvellous deeds to all the nations—Ps 95(96):1-3, 7-10. 1
Corinthians 12:4-11. John 2:1-11. [St Anthony].
Jesus seems to feel awkward when his mother notices
the wedding feast has run out of wine.
‘How does your concern affect me?’ he says.
With a mother’s wisdom Mary says to the servers ‘Do
whatever he tells you.’ Her request of the servers is an invitation for us to
ponder in a broader context. She invites us to listen to her son when deciding
how to meet the needs that face us. Then we are to act.
In this case the wedding has run out of wine. Jesus
asks the servers to fill the six jars with water. They listen to him, filling
them to the brim. They have put the fullness of their trust in him.
The water becomes wine. A surprising abundance is at
hand. The celebrations continue, and well they should, for Jesus has ‘revealed
his glory.’
Having done what Jesus told them to do, the servers
have been instruments in Jesus’ creative activity in adding to the feast.
Notice that the disciples began to believe in him because of the good work the
servers did which God in Jesus brought to completion. Indeed it was the servers
who knew first what Jesus had done. No doubt they were filled with awe, relief,
and gratitude.
MINUTE
MEDITATIONS
|
Listen to God’s Word
|
When we make an effort to listen to the Lord, temptations usually
arise. One of them is simply to feel troubled or burdened, and to turn away.
Another common temptation is to think about what the text means for other
people, and so avoid applying it to our own life.
January
17
St. Anthony of Egypt
(251-356)
St. Anthony of Egypt
(251-356)
The life of Anthony will remind many
people of St. Francis of Assisi. At 20, Anthony was so moved by the Gospel
message, “Go, sell what you have, and give to [the] poor” (Mark 10:21b), that
he actually did just that with his large inheritance. He is different from
Francis in that most of Anthony’s life was spent in solitude. He saw the world
completely covered with snares, and gave the Church and the world the witness
of solitary asceticism, great personal mortification and prayer. But no saint
is antisocial, and Anthony drew many people to himself for spiritual healing
and guidance.
At 54, he responded to many requests and founded a
sort of monastery of scattered cells. Again like Francis, he had great fear of
“stately buildings and well-laden tables.”
At 60, he hoped to be a martyr in the renewed Roman
persecution of 311, fearlessly exposing himself to danger while giving moral
and material support to those in prison. At 88, he was fighting the Arian
heresy, that massive trauma from which it took the Church centuries to recover.
“The mule kicking over the altar” denied the divinity of Christ.
Anthony is associated in art with a T-shaped cross, a
pig and a book. The pig and the cross are symbols of his valiant warfare with
the devil—the cross his constant means of power over evil spirits, the pig a
symbol of the devil himself. The book recalls his preference for “the book of
nature” over the printed word. Anthony died in solitude at 105.
Story:
Lest we be misled by the awesomeness of Anthony's asceticism, we have a
statement from his biographer (St. Athanasius, May 2)) that emphasizes the
meaning and result of all Christian life. "Strangers knew him from among
his disciples by the joy on his face."
Even the great Emperor Constantine wrote to him, asking for his prayers.
Anthony told his friends, "Don't be surprised that the emperor writes to
me—he's just another man, as I am. But be astounded that God should have
written to us, and that he has spoken to us by his Son."
Comment:
In an age that smiles at the notion of devils and angels, a person known for having power over evil spirits must at least make us pause. And in a day when people speak of life as a “rat race,” one who devotes a whole life to solitude and prayer points to an essential of the Christian life in all ages. Anthony’s hermit life reminds us of the absoluteness of our break with sin and the totality of our commitment to Christ. Even in God’s good world, there is another world whose false values constantly tempt us.
In an age that smiles at the notion of devils and angels, a person known for having power over evil spirits must at least make us pause. And in a day when people speak of life as a “rat race,” one who devotes a whole life to solitude and prayer points to an essential of the Christian life in all ages. Anthony’s hermit life reminds us of the absoluteness of our break with sin and the totality of our commitment to Christ. Even in God’s good world, there is another world whose false values constantly tempt us.
LECTIO DIVINA: 2ND SUNDAY OF ORDINARY TIME (C)
Lectio:
Sunday, January 17, 2016
The First Miracle of Jesus
“Do whatever He tells you!”
John 2, 1-12
“Do whatever He tells you!”
John 2, 1-12
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The Gospel of this second Sunday of
ordinary Time places us before the celebration of the Wedding at Cana, in
Galilee. At that time, just as now, everybody likes feasts: the feast for a
marriage or for a Baptism, the birthday party, the feast of the Patron or
Patroness of the Church, the feast at the end of the year, the feast and more
feast… There are some feasts which remain engraved in our memory and, which
with time, always acquire a more profound significance. Other feasts, we
forget. We no longer remember them because they have lost their significance.
The feast of the Wedding of Cana, as it has been described in the Gospel of
John (Jn 2, 1-12), has remained alive in the memory of the Christian people,
and it has given a few a more profound sense.
To understand this progressive discovery of the significance of the Wedding at Cana we must remember that the Gospel of John is different from the other Gospels. John describes the facts of the life of Jesus in such a way that the readers discover in them a more profound dimension, which only faith can perceive. John, at the same time, presents a photograph and the X-Rays. This is why, during the reading, it is good to be very attentive to the details of the text, especially to the two following things: (i) to the attitudes and to the behaviour of the persons and (ii) to what is lacking and to the abundance which appear in the Wedding at Cana.
To understand this progressive discovery of the significance of the Wedding at Cana we must remember that the Gospel of John is different from the other Gospels. John describes the facts of the life of Jesus in such a way that the readers discover in them a more profound dimension, which only faith can perceive. John, at the same time, presents a photograph and the X-Rays. This is why, during the reading, it is good to be very attentive to the details of the text, especially to the two following things: (i) to the attitudes and to the behaviour of the persons and (ii) to what is lacking and to the abundance which appear in the Wedding at Cana.
b) A division of
the text to help in the reading:
John 2, 1-2: Feast of the Wedding. Mary
is present, Jesus is the one who has been invited.
John 2, 3-5: Jesus and His Mother before the lack of wine.
John 2, 6: The jars for the ablutions are empty.
John 2, 7-8: The initiative of Jesus and of the servants.
John 2, 9-10: The discovery of the sign by the president of the feast.
John 2, 11-12: The comment of the Evangelist.
John 2, 3-5: Jesus and His Mother before the lack of wine.
John 2, 6: The jars for the ablutions are empty.
John 2, 7-8: The initiative of Jesus and of the servants.
John 2, 9-10: The discovery of the sign by the president of the feast.
John 2, 11-12: The comment of the Evangelist.
c) Text:
1 On the third day there was a wedding
at Cana in Galilee. The mother of Jesus was there, 2 and Jesus and his disciples
had also been invited. 3 And they ran out of wine, since the wine provided for
the feast had all been used, and the mother of Jesus said to him, 'They have no
wine.' 4 Jesus said, 'Woman, what do you want from me? My hour has not come
yet.' 5 His mother said to the servants, 'Do whatever he tells you.'
6 There were six stone water jars standing there, meant for the ablutions that are customary among the Jews: each could hold twenty or thirty gallons. 7 Jesus said to the servants, 'Fill the jars with water,' and they filled them to the brim. 8 Then he said to them, 'Draw some out now and take it to the president of the feast.' 9 They did this; the president tasted the water, and it had turned into wine. Having no idea where it came from -- though the servants who had drawn the water knew -- the president of the feast called the bridegroom 10 and said, 'Everyone serves good wine first and the worse wine when the guests are well wined; but you have kept the best wine till now.' 11 This was the first of Jesus' signs: it was at Cana in Galilee. He revealed his glory, and his disciples believed in him.
12 After this he went down to Capernaum with his mother and his brothers and his disciples, but they stayed there only a few days.
6 There were six stone water jars standing there, meant for the ablutions that are customary among the Jews: each could hold twenty or thirty gallons. 7 Jesus said to the servants, 'Fill the jars with water,' and they filled them to the brim. 8 Then he said to them, 'Draw some out now and take it to the president of the feast.' 9 They did this; the president tasted the water, and it had turned into wine. Having no idea where it came from -- though the servants who had drawn the water knew -- the president of the feast called the bridegroom 10 and said, 'Everyone serves good wine first and the worse wine when the guests are well wined; but you have kept the best wine till now.' 11 This was the first of Jesus' signs: it was at Cana in Galilee. He revealed his glory, and his disciples believed in him.
12 After this he went down to Capernaum with his mother and his brothers and his disciples, but they stayed there only a few days.
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which point in this text pleased you
the most and which one impressed you the most? Why?
b) What struck you in the attitude and in the behaviour of the persons? Why?
c) Which type of lack and of abundance was there in the feast? Which is the significance of this detail?
d) What did Jesus do and how did He do it to offer wine in abundance?
e) Jesus begins the announcement of the Kingdom in a Wedding feast. What does He want to teach us with this gesture?
f) Which is the message of this text for us today?
b) What struck you in the attitude and in the behaviour of the persons? Why?
c) Which type of lack and of abundance was there in the feast? Which is the significance of this detail?
d) What did Jesus do and how did He do it to offer wine in abundance?
e) Jesus begins the announcement of the Kingdom in a Wedding feast. What does He want to teach us with this gesture?
f) Which is the message of this text for us today?
5. For those who wish to go deeper into
the theme
a) The context in
order to understand the photograph and the X-Rays:
When we say “Photograph”, we indicate
the facts in themselves, just as they appear before our eyes. When we say
“X-Rays”, we indicate a more profound dimension, invisible to our eyes, which
is enclosed in the facts that only faith makes us perceive and reveals to us.
It is in the way in which John describes the facts that he takes an X-Ray of the words and the gestures of Jesus. Through these small details and references, he makes evident the symbolical dimension and, in doing this, he helps us to penetrate deeper into the mystery of the person and the message of Jesus. In the Wedding at Cana, in Galilee, there is the change of the water of the ablutions of the Jews into the wine for the Wedding feast. Let us look closely at the details with which John describes the feast, in a way that we can understand the more profound significance of this beautiful and very well known episode.
It is in the way in which John describes the facts that he takes an X-Ray of the words and the gestures of Jesus. Through these small details and references, he makes evident the symbolical dimension and, in doing this, he helps us to penetrate deeper into the mystery of the person and the message of Jesus. In the Wedding at Cana, in Galilee, there is the change of the water of the ablutions of the Jews into the wine for the Wedding feast. Let us look closely at the details with which John describes the feast, in a way that we can understand the more profound significance of this beautiful and very well known episode.
b) Comment on the text:
John 2, 1-2: Feast of the
wedding. Jesus has been invited.
In the Old Testament, the wedding feast was a symbol of God’s love for His people. That was what everyone expected in the future (Hos 2, 21-22; Is 62, 4-5). And it is precisely in a wedding feast, around a family and a community, that Jesus fulfils his “first sign” (Jn 2, 11). The Mother of Jesus was also in the feast. Jesus and His disciples had been invited. That is, the Mother of Jesus forms part of the feast. This symbolizes the Old Testament. Together with His disciples He is the New Testament which is arriving: The Mother of Jesus will help to pass from the Old Testament to the New Testament.
In the Old Testament, the wedding feast was a symbol of God’s love for His people. That was what everyone expected in the future (Hos 2, 21-22; Is 62, 4-5). And it is precisely in a wedding feast, around a family and a community, that Jesus fulfils his “first sign” (Jn 2, 11). The Mother of Jesus was also in the feast. Jesus and His disciples had been invited. That is, the Mother of Jesus forms part of the feast. This symbolizes the Old Testament. Together with His disciples He is the New Testament which is arriving: The Mother of Jesus will help to pass from the Old Testament to the New Testament.
John 2, 3-5: Jesus and His
Mother before the lack of wine
Right in the middle of the celebration, the wine is finished. The Mother of Jesus recognizes the limitations of the Old Testament and takes the initiative, in order that the New Testament may be manifested. She approaches Jesus and affirms: “They have no wine!” Here we have the photograph and the X-Ray. the Photorepresents the Mother of Jesus like a person who is attentive to the problems of others and to become aware that the lack of wine would ruin the feast. She is not only aware of the problem, but also takes the an effective initiative to solve it. The X-Rays reveal the deepest dimension of the relationship between the Old Testament (the Mother of Jesus) and the New Testament (Jesus). The phrase, “They have no wine”!”, comes from the Old Testament, and awakens in Jesus the action which will bring to light the New one. Jesus says: “Woman, what do you want from me?” That is, which is the link between the Old and the New Testament? “My hour has not come yet!” Mary did not understand this response as negative, as a no, because she tells the servants: “Do whatever He tells you!” It is in doing that which Jesus teaches that one goes from the Old to the New Testament! The hour of Jesus, in which the passage from the Old to the New Testament will take place, is His Passion, Death and Resurrection. The change of the water into wine is the anticipated indication of what is new which will come from the Death and Resurrection of Jesus.
At the end of the first century, the first Christians discussed concerning the validity of the Old Testament. Some no longer wanted to know anything about the Old Testament. In the meeting of the apostles in Jerusalem, James defended the continuity of the use of the Old Testament (Acts 15, 13-21). In fact, at the beginning of the second century, Marcione rejected the Old Testament and remained only with the books of the New Testament. Some even affirmed that after the coming of the Holy Spirit, Jesus of Nazareth should no longer be remembered, but that we should speak only of the Risen Christ. In the name of the Holy Spirit, they said: “Anathema Jesus!” (I Co 12, 3).
Right in the middle of the celebration, the wine is finished. The Mother of Jesus recognizes the limitations of the Old Testament and takes the initiative, in order that the New Testament may be manifested. She approaches Jesus and affirms: “They have no wine!” Here we have the photograph and the X-Ray. the Photorepresents the Mother of Jesus like a person who is attentive to the problems of others and to become aware that the lack of wine would ruin the feast. She is not only aware of the problem, but also takes the an effective initiative to solve it. The X-Rays reveal the deepest dimension of the relationship between the Old Testament (the Mother of Jesus) and the New Testament (Jesus). The phrase, “They have no wine”!”, comes from the Old Testament, and awakens in Jesus the action which will bring to light the New one. Jesus says: “Woman, what do you want from me?” That is, which is the link between the Old and the New Testament? “My hour has not come yet!” Mary did not understand this response as negative, as a no, because she tells the servants: “Do whatever He tells you!” It is in doing that which Jesus teaches that one goes from the Old to the New Testament! The hour of Jesus, in which the passage from the Old to the New Testament will take place, is His Passion, Death and Resurrection. The change of the water into wine is the anticipated indication of what is new which will come from the Death and Resurrection of Jesus.
At the end of the first century, the first Christians discussed concerning the validity of the Old Testament. Some no longer wanted to know anything about the Old Testament. In the meeting of the apostles in Jerusalem, James defended the continuity of the use of the Old Testament (Acts 15, 13-21). In fact, at the beginning of the second century, Marcione rejected the Old Testament and remained only with the books of the New Testament. Some even affirmed that after the coming of the Holy Spirit, Jesus of Nazareth should no longer be remembered, but that we should speak only of the Risen Christ. In the name of the Holy Spirit, they said: “Anathema Jesus!” (I Co 12, 3).
John 2, 6: The jars for the
ablutions are empty
It is a question of a small detail, very significant. The jars were usually full, especially during a feast. Here they are empty! Why? The observance of the law of purification, symbolized by the six jars, has exhausted all their possibilities. The ancient law has already succeeded to prepare the people to be able to have the union of grace and justification before God. The jars, the old Covenant, are empty! They are no longer capable to generate a new life.
It is a question of a small detail, very significant. The jars were usually full, especially during a feast. Here they are empty! Why? The observance of the law of purification, symbolized by the six jars, has exhausted all their possibilities. The ancient law has already succeeded to prepare the people to be able to have the union of grace and justification before God. The jars, the old Covenant, are empty! They are no longer capable to generate a new life.
John 2, 7-8: Jesus and the
servants
The recommendation of the Mother of Jesus to the servants is the last order of the Old Testament: “Do whatever He tells you!” The Old Testament looks toward Jesus. From now on, the words and gestures and actions of Jesus will be the ones to direct our life. Jesus calls the servants and orders them to fill the six empty jars. In all, over six hundred litres! Immediately He orders them to draw from the jars and to take to the president of the ceremony. This initiative of Jesus takes place without the intervention of the president of the feast. Neither Jesus, nor His Mother, nor the servants were obviously the patrons. No one of them went to ask permission from the president or the bridegroom. Renewal passes for the persons who do not belong to the centre of power.
The recommendation of the Mother of Jesus to the servants is the last order of the Old Testament: “Do whatever He tells you!” The Old Testament looks toward Jesus. From now on, the words and gestures and actions of Jesus will be the ones to direct our life. Jesus calls the servants and orders them to fill the six empty jars. In all, over six hundred litres! Immediately He orders them to draw from the jars and to take to the president of the ceremony. This initiative of Jesus takes place without the intervention of the president of the feast. Neither Jesus, nor His Mother, nor the servants were obviously the patrons. No one of them went to ask permission from the president or the bridegroom. Renewal passes for the persons who do not belong to the centre of power.
John 2, 9-10: Discovery of the
sign by the president of the feast
The president of the feast tasted the water transformed into wine and said to the bridegroom: “Everyone serves good wine first. But you have kept the best wine until now!” The president of the feast, the Old Testament, recognizes publicly that the New is better! Where before there was water for the rite of the ablutions of the Jews, now there is abundant wine for the feast. There was a lot of wine! Over six hundred litres, and the feast was almost over! Which is the sense of this abundance? What was done with the wine which was left over? We are drinking it up until now!
The president of the feast tasted the water transformed into wine and said to the bridegroom: “Everyone serves good wine first. But you have kept the best wine until now!” The president of the feast, the Old Testament, recognizes publicly that the New is better! Where before there was water for the rite of the ablutions of the Jews, now there is abundant wine for the feast. There was a lot of wine! Over six hundred litres, and the feast was almost over! Which is the sense of this abundance? What was done with the wine which was left over? We are drinking it up until now!
John 2, 11-12: Comment of the
Evangelist
This is the first sign. In the Fourth Gospel, the first sign takes place to help in the building up of the family, of the community, in order to mend the relationships between persons. Other six signs will follow. John does not use the word miracle, but the word sign. The word sign indicates that the actions of Jesus in behalf of the persons have a more profound value, that can only be discovered with the X-Rays of faith. The small community which had formed around Jesus that week, seeing the sign, was ready to perceive the more profound significance and “believe in Him”.
This is the first sign. In the Fourth Gospel, the first sign takes place to help in the building up of the family, of the community, in order to mend the relationships between persons. Other six signs will follow. John does not use the word miracle, but the word sign. The word sign indicates that the actions of Jesus in behalf of the persons have a more profound value, that can only be discovered with the X-Rays of faith. The small community which had formed around Jesus that week, seeing the sign, was ready to perceive the more profound significance and “believe in Him”.
c) Extending the information:
* A much expected Wedding
In the Gospel of John, the beginning of
the public life of Jesus takes place in a wedding feast, a moment of great joy
and of great hope. For this same reason, the wedding at Cana has a very intense
symbolical significance. In the Bible, matrimony is the image used to signify
the realization of the perfect union between God and His people. This marriage
between God and His people was expected for a long time, for over eight hundred
years!
It was prophet Hosea (toward the year
750 BC) that, for the first time, he represented the hope of this marriage when
he narrates the parable of the infidelity of the people before the proposal of
Yahweh. The monarchy in Israel had abandoned Yahweh and his mercy, leading the
people towards false gods. But the Prophet, sure of God’s love, says that the
people will be led once again to the desert to listen to the following promise
from God: “I shall betroth you to myself forever, I shall betroth you in
uprightness and justice, and faithful love and tenderness,. Yes, I shall
betroth you to myself in loyalty and in the knowledge of Yahweh!” (Hos 2,
21-22). This marriage between God and the people indicates that the ideal of
the exodus will be attained (Hos 2, 4-25). About a hundred and fifty years
later, the prophet Jeremiah takes the words of Hosea to denounce the monarchy
of Judah. And he says that Judah will have the same destiny as Israel because
of its infidelity (Jer 2, 2-5; 3, 11-13). But Jeremiah also looks towards the
hope of a perfect marriage with the following novelty: it will be the woman who
will seduce the husband (Jer 31, 22). And in spite of the crisis created by the
exile of Babylonia, the people do not lose hope that one day this marriage will
take place. Yahweh will have compassion of his abandoned spouse (Is 54, 1-8).
With the return of the exiled, the “Abandoned one” will again be the spouse
accepted with great joy (Is 62, 4-5).
Finally, looking at the Novelty which is
taking place, John the Baptist looks towards Jesus, the awaited bridegroom (Jn
3, 29). In his teachings and conversations with the people, Jesus takes back
the parable of Hosea, the dream of the perfect marriage. He presents himself as
the awaited for bridegroom (Mk 2, 19). In his conversation with the Samaritan
woman, he discreetly presents himself as the true bridegroom, the seventh one
(Jn 4, 16-17). The Christian communities will accept Jesus as the awaited for
bridegroom (2 Co 11, 2; Eph 5, 25-31). The wedding at Cana wishes to show that
Jesus is the true bridegroom who arrives for the so awaited wedding, bringing a
tasteful and abundant wine. This definitive marriage is described with
beautiful images in the book of Apocalypses (Ap 19, 7-8; 21, 1a 22, 5).
* The Mother of Jesus in the Gospel of
John
Even though she is never called with the
name of Mary, the Mother of Jesus appears two times in the Gospel of John: at
the beginning of the Wedding at Cana (Jn 2, 1-5), and at the end, at the foot
of the Cross (Jn 19, 25-27). In both cases she represents the Old Testament
which is waiting for the New one to arrive, and in both cases, she contributes
to the arrival of the New One. Mary is the bond of union between what was
before and that which will come afterwards. At Cana, she, the Mother of Jesus,
symbol of the Old Testament, is the one who perceives the limitations of the
Old Testament and takes the necessary steps in order to attain to the New one.
At the foot of the Cross, she is at the side of the “Beloved Disciple”. The
Beloved Disciple is the community which grows around Jesus, he is the son born
from the Old Testament. At the petition of Jesus, the son, the New Testament,
receives Mary, the Old Testament, in his house. Both of them have to walk
together. In fact, the New one cannot be understood without the Old one. The
New one would have no basis, foundation. And the Old one without the New one
would be incomplete: a tree without fruit.
* The Seven Days of the New Creation
The text begins by saying: “On the
third day” (Jn 2, 1). in the previous chapter, John had already
repeated the expression: “On the following day” (Jn 1, 29.35.43).
Considering this, it offers the following schema: The witness of John the
Baptist on Jesus (Jn 1, 19-28) takes place on the first day. “The day after”
(Jn 1, 29), that is the second day, is the Baptism of Jesus (Jn 1, 29-34). The
third day, the call of the disciples and of Peter takes place (Jn 1, 35-42). On
the fourth day, Jesus calls Philip and Philip calls Nathanael (Jn 1, 43-51).
finally, “three days later” that is on the seventh day, that is, on
Saturday, the first sign, that of the Wedding at Cana, takes
place (Jn 2, 1). Throughout the Gospel, Jesus realizes seven signs.
John uses the outline of the week to
present the beginning of the activity of Jesus. The Old Testament uses the same
outline to present creation. In the first six days, God created all things
calling them by name. On the seventh day he rested, and worked no more (Jn 1,
1-2, 4). In the same way, Jesus in the first days of his activity, He calls the
persons and creates the community, the new humanity. On the seventh day, that
is on Saturday, Jesus does not rest, but works the first sign. Throughout the
next chapters, from 2 until 19 included, he realizes six other signs, always on
Saturday (Jn 5, 16; 9, 14). Finally, in the morning of the Resurrection, when
Mary Magdalene goes to the sepulchre, it is said: “the first day of the week”
(Jn 20, 1). It is the first day of the new creation, after that prolonged
Saturday in which Jesus worked the seven signs. Accused of working on Saturday,
Jesus answers: “My Father still goes on working and I am at work too” (Jn 5,
17). Through the activity of Jesus between Cana and the Cross, the Father
completes what is lacking in the old creation, in a way in which the new
creation can emerge in the Resurrection of Jesus.
6. Pray with Psalm 148
Alleluia! Praise Yahweh from the
heavens,
praise him in the heights.
Praise him, all his angels,
praise him, all his host!
praise him in the heights.
Praise him, all his angels,
praise him, all his host!
Praise him, sun and moon,
praise him, all shining stars,
praise him, highest heavens,
praise him, waters above the heavens.
praise him, all shining stars,
praise him, highest heavens,
praise him, waters above the heavens.
Let them praise the name of Yahweh
at whose command they were made;
he established them for ever
and ever by an unchanging decree.
at whose command they were made;
he established them for ever
and ever by an unchanging decree.
Praise Yahweh from the earth,
sea-monsters and all the depths,
fire and hail, snow and mist,
storm-winds that obey his word,
mountains and every hill,
orchards and every cedar,
wild animals and all cattle,
reptiles and winged birds,
kings of the earth and all nations,
princes and all judges on earth,
young men and girls,
old people and children together.
sea-monsters and all the depths,
fire and hail, snow and mist,
storm-winds that obey his word,
mountains and every hill,
orchards and every cedar,
wild animals and all cattle,
reptiles and winged birds,
kings of the earth and all nations,
princes and all judges on earth,
young men and girls,
old people and children together.
Let them praise the name of Yahweh,
for his name alone is sublime,
his splendour transcends earth and heaven.
For he heightens the strength of his people,
to the praise of all his faithful,
the children of Israel,
the people close to him.
for his name alone is sublime,
his splendour transcends earth and heaven.
For he heightens the strength of his people,
to the praise of all his faithful,
the children of Israel,
the people close to him.
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practice the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
Không có nhận xét nào:
Đăng nhận xét