Readings:
Is 62:1-5
1 Cor 12:4-11
Jn 2:1-12
Theme: Marriage as a Scriptural Symbol
In today’s
liturgy, the close relationship between Yahweh and his people, as well as
between Christ and the church, is spoken of in marriage terms. While this says
much about God's love for his people, it also underscores the significance and
dignity of the married state. Marriage is a secondary theme of the readings,
but the use of the imagery, here and elsewhere in the Bible merits reflection
on this way of life to which many are called.
The latter
part of the book of Isaiah (cc. 56 - 66) is often referred to as Trito-Isaiah
to distinguish it from the authorship and history of Isaiah (cc. 1 - 39) and
Second Isaiah (cc. 40 - 55). The three parts come from separate authors and
represent distinct historical and theological perspectives. Trito-Isaiah is
written after the Israelites are once again settled in their homeland after the
exile. With a renewed priesthood and spiritual life, prospects for the future
are bright. Past sinfulness and punishment are forgotten as the prophet strikes
a strongly positive note.
The image of Zion (Jerusalem) as the bride of Yahweh is not new. It appears repeatedly in earlier prophetic literature. Hosea structures a major part of his prophecy around this theme. His tragedy of Israel's infidelity in going after other "husbands" (the baals worshiped in fertility cults) may well be a reaction drawn from the unfortunate circumstances of his own marriage (Hos 1 - 3). Ezekiel treats infidelity at lengtth, using the same image of the faithless wife (Ez 16).
Here the scenario is totally positive. Re-establishment emerges slowly like the first streak of morning light on the horizon or the light from burning torches that illumined the darkest corners of Jerusalem on festive occasions (v1). The Gentiles witness the emerging wonder although their reaction is muted. Jerusalem is to be renamed (v2). The significance of a name in antiquity is linked to its close identification with the person and his/her fixed destiny (e.g. Gen 17:5). The names given Zion (here representing Israel as a whole) express Yahweh’s deep affection and commitment (my delight, espoused); abandoned are names identified with her former rejection and punishment (v4). She is taken by Yahweh as bride. So complete is forgiveness that Zion is spoken of as one still in a virginal state, untouched and untainted. The picture is one of hope-filled expectations and unlimited prospects for the future, as husband and wife are solemnly united (v5).
Responsorial Psalm Ps 96
An invitation is extended to all people to recognize
Yahweh’s sovereignty. The psalm may have originated in a ritualized
enthronement of Yahweh in Hebrew liturgy. The central thought of today's
liturgy centers on the final manifestation of God’s glory, which, according to
this psalm, has significant ramifications far beyond Israel. Because God's
sovereignty and equity know no boundaries, neither should the praise due him.
The psalm is remarkable for its strong universalism.
Second Reading
In the early Sundays of each annual cycle, the church draws on Paul's first letter to Corinth. A major portion of the letter deals with the spiritual gifts or charisms, which have been given to members of the church for the common good. In Corinth, however, they have become the source of contention and jealousy (1 Cor 12 - 14). This explains Paul's lengthy and theologically important treatment of the one body of Christ with its diversity of gifts.
The gifts listed in today's reading (vv8 - 11) are known in part; what some of them meant we can only surmise. The primary gifts among those listed are those reflective of discernment and good judgment, seemingly lacking in Corinth (v8). Faith is more than the virtue common to all Christians; it was rather an effective belief manifest in exceptional works (v9). Tongues are mentioned last and are considered a lesser gift by Paul (v10). It is to be given extensive treatment in the letter (c.14). The truth is that we do not have a clear grasp of the distinction among all the gifts of the early church. Paul is very clear, however, about the common features of all the charisms: they are gifts of God (v4); they are meant for the common good (v5); in all of them God is at work (v6). Since they all proceed from the one God and are freely given (v11), they should not be the cause of division.
Third Reading
In this the first of Jesus' "signs" (v11), John begins what is referred to as his book of signs (1:19 - 12:50), which constitutes the first half of his gospel. John's signs differ in literary form and purpose from the synoptic miracle stories. They serve as didactic centerpieces to manifest Jesus' nature and mission.
Similar to the first reading from Isaiah, the Can wedding feast is replete with themes of fulfillment, joy, and manifestation, connected with the end time. This is done through a number of messianic themes drawn from the Hebrew Scriptures, e.g. the marriage of God and his people, the abundance of wine (Am 9:13; Hos 2:24; Is 29:17; Jer 31:5), the replacement of past rituals (vv6f). Jesus' action is seen as an anticipation of the determined time of fulfillment, his “hour" (v4), which in John means the time of death-resurrection (13:1).
Jesus replenishes the failing wine supply by changing water into wine. The "sign" is performed at Mary's request (v3). Her mention of the lack of wine has theological significance connected with the failure of Judaism's deep-rooted hopes. Jesus calls her "woman," a respectful but not familial form of address. The same term will be used again when, at the crucifixion, the “beloved disciple" is committed to her care (v4; 19:26). To emphasize clearly the true moment of eschatological fulfillment, the author presents Christ here as attempting to withdraw from any anticipation of his fixed "hour" (v4). The abundance of wine produced and its quality (vv6, 10) highlight the theme of messianic fulfillment.
The story should be seen as a sign or manifestation of God’s glory made visible in the life and work of Jesus (v11). In his person Christ brings to fulfillment the hopes of the Hebrew people, as illustrated by important biblical images. The role of Mary this era of fulfillment is significant. There is less emphasis on the miraculous in the story than there is on the eschatological.
The theme of the wedding is important as background to the story. As stated above, it is an important end time theme. As related to Christ and his followers, it appears in the synoptic (Mt 22:25) and in Revelation's account of the final nuptials of the lamb (Rev 21). Ephesians speaks of marriage as mirroring the union between Christ and his church (5:21 - 33).
The liturgy today stresses the finality of all things in Christ and addresses specifically the importance of the final era in which we live. However, the recurring image of marriage allows us to reflect on this calling in life and on its relationship God’s love for his people and the manifestation of that love in Jesus. Church teaching on the unity, indissolubility, and fruitful commitment in marriage has important roots in this scriptural background.
Christianity was never intended to be a grim and
dour affair. Joy is essential to Israel's picture of the final outcome. The
image used today is that of a wedding. We don't really consider a wedding as
“gloom and doom.” The end time is to be marked by a clear sign of God's
total fidelity as well as the loving response of a converted people. It is
often said that many young people are reluctant to commit themselves to a life
in the church because they see so few genuinely happy people, or, if
they are happy, they have a hard time expressing it. Experience tells us that
is an observation not to be casually dismissed. Our actions speak louder than
anything. If we are totally involved in a great adventure, the boundless
mystery of God's love, then it should show itself.
It is interesting to note how frequently marriage
appears in the Scriptures as an expression of the God-human relationship. There
is no doubt that the Bible sees it in a very positive light. Such was not
always the case in the ancient world. There are certainly signs of inequality
of the sexes present in the biblical tradition. But there is still a level of
appreciation for marriage that surpasses many other cultures. Even if marriage
were not a sacrament it would still be highly reverenced in Christianity. So
much of everything we are and everything we become flows from marriage. The
importance of family values is hard today from many sides. The wisdom of revelation
has presented marriage and family in a positive light. Today more than ever
that lesson is to be learned.
Homiletic and Catechetical Helps
Vatican II).