Mary in the Gospel of John: Part IV: Feast at Cana: Revealing His Glory
Fr. J. Patrick Gaffney, SMM
In the last issue of The Queen, the beautiful scene of the marriage feast at Cana was briefly analyzed from the point of view of its core historical level. However, there are clear indications that the evangelist is drawing our attention not so much to the historical wedding celebration but to a deeper, spiritual meaning. For example, if the author of the Fourth Gospel was merely describing a wedding feast attended by Jesus and Mary and the disciples, why does not John tell us who is getting married? Why does he stress the incredibly abundant water become wine? Why does he speak of this scene as the manifestation of the glory of Jesus? All of these questions taken together are a clear indication that John is proclaiming to us something beyond the historical. Through the event of the wedding at Cana, the Holy Spirit is lifting up the curtain on the very person and work of the Savior and secondarily, on the role of Mary in salvation history. It is this important aspect of John’s account of the marriage feast at Cana in Galilee, which we will examine in this installment of Mary in the Gospel of John.
Almost every phrase, almost every word of this Johannine paragraph is filled with a deep, spiritual meaning. To ignore this more profound teaching of John is to misunderstand his account. What spiritual realities are being stressed through this event of the Cana marriage feast? For the sake of clarity, we can divide them up into two sections: what the Cana feast tells us about Jesus and then what this celebration tells us about Mary.
Painting: Feast at Cana: Bartolome Esteban Murillo (c: 1675)
Mary in the Gospel of John
The Queen presents a series of articles of Mary in the Gospel of John.
I. THE DISCLOSURE OF THE GLORY OF JESUS
In attempting to discover the spiritual meaning of the Cana narrative, a good knowledge of the entire Bible (especially the Torah and the
Johannine writings) is essential, combined with prayerful, meditative study within the context of the teaching of the Church. Some conclusions will be quite certain, others probable.
-1- The Third Day
The phrase “on the third day” begins the narration of the Cana wedding. Although it is possible that John’s use of seven days to number
the events of the beginning of Christ’s ministry (Cana the third of these days) may refer to the Genesis account of creation, it is more probable that “on the third day” primarily points to the glory of the resurrection.
In all three predictions of his passion found in Mark (8:31; 9:31; 10:32), Jesus speaks of rising after three days. Matthew writes that “the
chief priests and the Pharisees gathered before Pilate and said, “Sir, we remember how that impostor said while he was still alive, ‘After three days I will rise again.’ Therefore order the sepulcher to be made secure until the third day . . .” (27:63—64). Moreover, John himself implicitly speaks of the resurrection as occurring on the third day (In 19:42—2021). The expression “the third day” is used in the prophet Hosea to indicate end – time (eschatological) newness of life: “He has torn that he may heal us; he has stricken and he will bind us up. After two days he will revive us and on the third day he will raise us up that we may live before him” (621—2). In light of these references, it is difficult to imagine that John’s Gospel, one of the last works of the New Testament, would not be turning our minds to the resurrection when it declares that the wedding feast occurs “on the third day.”
This probable reference to the resurrection sets the entire context for the spiritual understanding of the Cana account. In some way, this mariage speaks to us of the glorious wedding to take place on the final day, the fulfillment of the marriage of Jesus the bridegroom with the bride, the Church. Why are the names of the bride and groom not even mentioned in this report of a wedding? Their names are not necessary for it is the anticipated end – time marriage of Jesus and the Church which is primarily being narrated. This becomes clearer in the paragraph below.
2. The Marriage Feast
Of all the beautiful symbols used to illustrate God’s union with us, none is as astounding and powerful as the sign of marriage. For example, Isaiah writes: “For your Maker is your husband and the Lord of hosts is hisname; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called” (54:5). Jeremiah looks forward to the day when God will pronounce the wedding formula over us: “And they shall be my people and I will be their God” (32:38) which is a paraphrase of the words of a groom: “You shall be my wife and I will be your husband.” Paul also refers to this marriage of Christ with His Church in the explanation of marriage given to the Ephesians (5:21 – 33). Matthew narrates the words of Jesus: “The kingdom of heaven may be compared to a king who gave a marriage feast for his son . . .” (22; 20). One of the most grandiose uses of this symbol to show the union of Christ and His Church is found in another Johannine writing, Revelation: “Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready . . . And the angel said to me, ‘Write this: Blessed are those who are invited to the marriage supper of the Lamb.’ ” Jesus as Bridegroom and the Church as Bride or Spouse of Christ is embedded in the inspired word of God. Its symbolism is so powerful and realistic that the wedding banquet of the Eucharist, according to the constant mind of the Church, calls for a male to be the presence of Jesus, priest and Groom.
It is then the glorious, triumphant fulfillment of the marriage covenant that John wishes to describe through the historical event of a wedding feast. It is within this context that Jesus reveals his glory.
Notice again that the teaching found in the Cana marriage narration is primarily and above all Christ – centered. The miracle of the changing of water into wine, the role of Mary, all are to clarify the mystery of Jesus. The marriage feast of Cana is, as John makes clear, the revelation of the glory of Jesus, the Bridegroom who embraces the Church in the intimacy of the marriage covenant.
In our next issue, we will complete this study of Cana as a manifestation of the glory of Jesus before explaining its teaching on Mary.
(To Be Continued)
