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January 17, 2019
Father William Nicholas
Of the four Gospels, John has the most elevated, mystical presentation of the mystery of Jesus. As such, some have proposed a number of places where the Gospel can in fact end, having presented the true efficacy of the life and death of Christ in symbolic or theological language or stories.
Many suggest that the beginning of John, called the “Prologue” (John 1:1-18) is a dense, concentrated summary of the Gospel that follows. If read on its own, the passage serves as a powerful theological summary of the dynamic effect of Christ’s life, ministry, death and resurrection.
Another possible “conclusion” could be the story we have come to know simply as “The Wedding at Cana.” The wedding at Cana wraps up a seven-day period in which much happens to reflect the action of God’s plan for salvation, culminating in the revelation of Christ’s glory in the miracle itself. Specific events are described during the course of these seven days that some scholars refer to as a “symbolic week.”
On the first day, John the Baptist gives his first testimony (John 1:19-28).
On the second day, John points Jesus out as the “Lamb of God …” (John 1:29-34).
On the third day, John instructs Andrew to follow Jesus. Andrew later brings Peter (John 1:35-42).
On the fourth day, Jesus calls Philip, who brings Nathaniel (John 1:43-51).
Three days later, Jesus attends the wedding at Cana and reveals his glory (John 2:1-11).
In John the Baptist we see the prophetic herald of the new creation. Jesus, as savior, as the author of the new creation then gathers the nucleus of his church. At the wedding at Cana, Jesus, and his disciples with “the mother of Jesus” (who is never named in John’s Gospel) participate in an event where Christ’s glory is revealed and the vivification of the church is symbolized.
The characters and elements in this Gospel story are: Jesus, his disciples, “the mother,” the water, the wine, and the context of a wedding. The presence of the disciples suggests the presence of the church. The prayers of God’s holy people for salvation can be seen in the request of “the mother.” The new wine, better than the old, represents the graces poured forth in Christ’s redemption, won through his death on the cross when blood and water flowed from his side. The reference to Christ’s “hour” indicates the ultimate plan, set forth and carried out according to the will of God.
In Isaiah 62:1-5 the prophet compares the vindication of God’s people to “a young man [marrying] a virgin” and “a bridegroom [rejoicing] in his bride.” In the Gospel of John the wedding serves as the setting when Jesus comes to his “hour,” reveals his glory and pours forth the wine of messianic graces at the request of his “mother.”
The wedding at Cana can, therefore, be seen as a metaphor-of-sorts of Christ’s very passion and death (the only other scene in John’s Gospel in which the “mother” is present). After, seven “days,” following the Baptist’s prophetic heraldry, and his recognition of “the Lamb of God,” Jesus draws disciples to himself. At the proper hour, Jesus pours forth the grace or “wine” of messianic salvation at the request and prayerful intervention of his most ardent believers.
This is only one example of the rich symbolism contained in this story of the wedding at Cana. Others – including the blind faith of “the mother” who knew Jesus would respond to her petitions, the stewards who followed his instructions, and the sanctification of the marriage covenant – would be appropriate subject matter for future reflections on one of the most multifaceted stories of Christ’s ministry.
Father William Nicholas is administrator of St. Vincent de Paul Parish, San Francisco.