Showing your work

JMJ

For the first assignment in homiletics we were to read the book Elements of Homiletic: A Method for Preparing to Preach by Otis C. Edwards. Then we were to put the method in play using a randomly assigned Gospel pericope. My passage was the Wedding At Cana, St John 2:1-11. The method, by the way, is quite easy to walk through. It sets one up quite well for writing a homily.


THE ASSIGNED TEXT is the Gospel for the 2nd Sunday in Ordinary Time (Year C). It follows after the Sunday commemorating the Baptism of Christ although that story is abbreviated in Year C, combining a reference to Jesus’ action with the people’s Baptism.  “After all the people had been baptized and Jesus also had been baptized…” (Luke 6:21). This makes a usable link between these two Sundays because of baptism references in the Cana story.

The first reading for this Sunday is Isaiah 62:1-5 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. This connects with the marriage reference in the Gospel and refocuses the imagery around being the People of God rather than a specific wedding.

The second reading is I Corinthians 12:4-11 on the different gifts of the Spirit. There might be a connection to follow from Living Water rising up in us to the New and Better Wine, though Pentecost (are these men drunk?) to the Church. 

This story does not appear in other Gospels.

Three things in this story opened up for me: the bride and the groom never appear as actors in the story. The groom is spoken to in verse 10, but never gets any action or words of his own. The bride does not appear at all. (Interesting to note since this is an option at weddings.) Jesus, however, is spoken to as if he were the groom and Mary the mother of the Groom. “There’s not enough wine,” said the Mother to the Groom. “Fix it.” Are we (the readers/hearers) the bride? 

Second, the opening words, on the third day. The Greek can be read as a direct translation of the Hebrew for Tuesday (Yom Shlishi), which reading I rather like. The Complete Jewish Bible actually says, “On Tuesday” here. That said, “Some random Tuesday before Passover…” is not a likely reading. Makes a good “fun fact” though.

My former (Episcopal) pastor noted this phrase in a homily once saying “The only time this phrase gets used in the Bible is to refer to the Resurrection.” He took that to mean the Cana story is only a mystical meditation on the fictional (in his mind) resurrection. The sermon made me angry at the time, but the notes to the Orthodox Study Bible indicate that the phrase sets a “resurrectional tone,” showing that “the marriage of God and His Church will be fulfilled in Christ’s Resurrection”. That turns it into an interesting meditation. Using the Catena App, there are not many commentaries on this phrase. St Bede says it indicates the Third Age of the world (from Creation to Moses, from Moses to Jesus, and from Jesus on). 

This linking of Marriage, Resurrection, and Baptism seems to be the important place if “the entire Gospel” is to be in this – and every – pericope. (Edwards, p. 50 in the Google Play edition).

Finally, the reference to Jewish purification rituals in verse 6. Traditionally such washing had to be done in “living water” which means the ocean, a river, stream, a spring, etc, or from rainwater. Wealthier Jewish homes may have a dedicated pool (called a mikveh) for use by the family. Jewish laws require a certain amount of “living water” to be used but other “normal” water can be brought into contact and – thus ritually purifying all the water to make it acceptable for the ritual. Among other uses, the mikveh was traditional for a bride (and sometimes the groom) to use before the wedding to be in a state of ritual purity. A mikveh requires about 140 gallons of living water or water that had otherwise been purified. (Source retrieved on 9/11/22.) It’s possible the jars are standing empty because the Bride has been to the Mikveh before the wedding. 

Images I’m seeing here: 1) Jesus drawing superabundant life (Wine) from the previously empty jars used for purification after his own baptism. 2) Jesus as Groom and us/church as bride. 3) Post conversion (the baptism last week’s reading) baptism in the Holy Spirit leads to a deeper union with Christ. 4) There’s something interesting about the use of “living water” in a mikveh and Christ promising streams of living water rising up with the believer (John 7:38). The Greek in 7:38 is the same phrase for “living water” in the LXX for Jeremiah 2:13. 

There are several possible messages here: 1) draw a line from the marriage of bride and groom through the Isaiah passage to Christ and the Church; 2) use verse 10 and speak about Jesus as the fulfillment of the covenant; and 3) from baptism in last Sunday’s Gospel to (if you will) living wine as a fulfillment in the charisms of the holy spirit. There’s also a longer, more “lectio” type message that could weave all these together fruitfully over a longer presentation. 

Author: Huw Raphael

A Dominican Tertiary living in San Francisco, CA. He feeds the homeless and is studying to be a Roman Catholic Deacon. He enjoys cooking, keto, cats, long urban hikes, and SF Beer Week.

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