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Chapter 20MedVC.1.20

De conversione aquae in vinum ad nuptias

The Setting of the Wedding at Cana

The narrator explores the identity of the bridegroom and Mary's authoritative presence at the wedding, showing her as the one who managed the feast and noticed the wine shortage.

Although it is doubtful whose wedding it was at Cana in Galilee, as the Master touches on in his Scholastic History, let us nevertheless meditate on the possibility that it belonged to John the Evangelist — a view found in the Prologue on John, where Jerome seems to affirm this very thing.✦ Our Lady was present at the wedding, but she had not been invited as though she were an outsider. Rather, she was there as one who was greater and more worthy, the firstborn among sisters — in her sister's house as though in her own home, and as the one who managed and presided over the wedding. We can gather this from three things.✦ First, from the fact that the disciples were called — and so it should be understood of the others who were there as well.✦ Since therefore his sister — Mary Salome, the wife of Zebedee — had been at Nazareth with her.✦ This place is about four miles from Cana. Or there is another possibility: she wanted to hold the wedding for her son John, and she herself was with her, arriving several days early for the preparations. She was already there when the others were invited. Secondly, we can gather from this that she herself noticed the shortage of wine — which she would not have done if she had simply been one of the guests at table, but rather she was the one through whose hands everything was managed. And so she saw that wine was running out.✦

Mary's Authority at the Feast

Through a series of rhetorical reflections, the text demonstrates that Mary was not a passive guest but the one directing the wedding, and notes Christ's humble seating among the guests.

For if she had reclined at that point, surely her mother would not have gotten up next to her son among the men? And if she had been elsewhere among the women, surely she would not have noticed the lack of wine more than — well, no. And if she had noticed, surely she would not have risen from the meal and gone to her son? These would have seemed like inconvenient things. And so it is likely that she was not reclining at that point. For of her it is said that she was very devoted. Thirdly, it is inferred from the fact that she instructed the servants to go to her son and do whatever he directed; and so it seems that she had given instructions and that the wedding was being managed by her, and so she was anxious that no shortage should occur. Therefore, in this way observe the Lord Jesus eating among the elders like the lowest person from among the people, and sitting in a humble place, not among the leaders — as we infer from the place itself.

Christ's Humility and Mary's Intercession

Christ chose the lowest place at the banquet to teach humility before preaching it, and Mary, seeing the wine shortage, interceded with her Son on behalf of the poor family.

He did not want the proud to linger on the best couches at banquets, for he was about to teach: 'When you are invited to a wedding, recline in the last place' — he himself chose to act before he taught.✦ Notice too the Lady — obedient, eager, and anxious about everything to be done, both providing and showing the servants what and how they should bring to the guests.✦ And when, near the end of the banquet, the servants came back to her, saying, 'We have no more wine to set before them,' she answered, 'I will see to it that you have some. Wait.'✦ And going out to the Son, who was sitting humbly — as I said — [Scribal mark or corruption — not translatable] She was sitting at the end of the table, near the door of the room, and said to him: 'Son, my delight — and our sister is poor, and I do not know how we can manage.' He answered: 'What concern is that of yours and mine, woman?'✦ The reply seems harsh, but it was for our instruction, according to Bernard, who says on this passage: 'What is it to you and to him, Lord?'✦

The Mystery of 'What Have I to Do with You?'

The narrator meditates on Christ's words to his mother, defending her unique dignity as the blessed fruit of an immaculate womb while exploring the deeper purpose behind his response.

Surely this concerns both the son and the mother?✦ Why do you ask what concerns her, since you are the blessed fruit of her immaculate womb?✦1 Is not she the one who, preserving her modesty, conceived and bore you without corruption? Is not she the one in whose womb you remained for nine months, at whose virgin breasts you were nursed, with whom, having reached the age of twelve, you came down from Jerusalem and were subject to them?✦✦ Now then, Lord, why are you troubling her by saying, 'What concern is that to you and to me?'✦2 Entirely and in every way.3 But now I clearly see — not as though you were indignant, or wishing to confuse the tender reverence of the Virgin Mother — that you said, 'What concern is that to me and to you?'✦45 To those who were coming — to them.6

Detachment from Carnal Ties

Christ's words to Mary teach the converted soul to be free from excessive carnal concern for family, illustrated by the example of a desert hermit who declared his fleshly brother dead.

For you do nothing that he suggested to the servants without your mother's instruction, hesitating not at all. What then, brothers — why did he answer as he did before?✦ Surely for our sake — so that those of us who have been converted to the Lord would no longer be troubled by carnal concern for our parents, and those ties would not hinder our spiritual exercise. For as long as we are in the world, it is clear that we are indebted to our parents. But once we have withdrawn ourselves, we are much more free from their anxiety. And so we read of a certain brother living in the desert: when his fleshly brother had come to him to offer help, the brother responded that he should go to another of their brothers — who had, in fact, already died. And when the visitor, astonished, replied that the brother had died, the hermit answered that he too had similarly died. How well the Lord then taught that we should not be more bound to our fleshly relatives than religious life demands — since he himself said to his mother, and to such a mother: 'What do you have to do with me, woman?'✦78

Who Is My Mother and My Brothers?

Christ's redefinition of family is extended further, with Bernard's teaching that those who are spiritually reborn should not remain bound by worldly attachments to fleshly kin.

So too in another place, when someone told him that his mother and brothers were standing outside wanting to speak with him, he answered: Who is my mother, and who are my brothers?✦ Where are those who are now so carnally and vainly anxious about their own fleshly relatives, as if they still lived with them, and they with them? Thus far Bernard. BerQ. in Dom. i, post Epiph. seruj. ii, Hattfi.

Mary's Trust and the Servants' Obedience

Despite Christ's words, Mary did not waver but instructed the servants to obey him in all things, and they filled the jars and carried the new wine to the steward.

, fol. xir, 48. AJ. You belong. — ('J) Regarding this response, then, the mother, not doubting — scd dc her own bcnignitaio praj. — [umons], she returned to the servants and said: Go to my son, and whatever he tells you, do.✦ They went and filled the water jars with water, according to the Lord's command.✦ When this was done, he said to them: Now draw some out, and carry it to the head steward.✦ In this, however, note first the Lord's discernment: because he first sent it to the more honorable man; and second, that he himself was sitting far from him, when he said, 'Carry it as though from him, from [reinoto].'

The Miracle and the Calling of John

The miracle became known through the servants and the disciples believed; Christ then called John to leave his marriage and follow him, showing that spiritual union surpasses carnal marriage.

But when he was sitting in the more honorable place, we can gather that the Lord did not want to sit there beside him; instead he chose the lower place for himself. The attendants therefore served wine to him and to the others, spreading word of the miracle, since they themselves knew how it had been done, and his disciples believed in him. When the banquet was over, the Lord Jesus called John aside and said, "Send your wife away, and follow me, for I will lead you to a higher marriage." And he followed him. By the fact that the Lord took part in the wedding, he thereby approved carnal marriage, as something instituted by God. But in calling John away from the wedding, he clearly gave us to understand that spiritual marriage is far more worthy than carnal marriage. The Lord Jesus therefore withdrew from there, willing from then on to devote himself publicly and openly to those things that pertain to the salvation of people. But first he wanted to bring his mother back to her own home, for it was fitting for such a Lady to have such companionship.

The Journey Home in Holy Company

Christ returned his mother to her home and traveled with her, John, and the disciples toward Nazareth, a company of humility and tenderness in which weariness could not arise.

So he takes her, along with John and the other disciples, and they went to Capernaum near Nazareth, and after a few days, to Nazareth.✦ Look at how they walk along the way together: mother and son go humbly, on foot, but with great tenderness.9 What a pair these two are!10 Never, alas, have such a pair been seen on earth.11 Observe also the disciples reverently following and listening to the Lord's words: for he was not alone; indeed, he was always doing or saying something good.12 Weariness could not arise in such a company for those traveling along.13

Read the original Latin

Quamvis dubium sit, cujus fuerint nuptice ^ in Cana GaUlcBae, sicut Magister in historia scholasfica tangit; nos tamen meditemur fuisse Joannis Evangelistae, quod habetur in prologo super JoanniSf ubi Hieronvmus aifirmare hoc videtur. in eis Domina nostra fuit, non tamen invitata lanquam extranea, sed quasi major et dignior, et primogenita inter sorores, fuit in ini domo sororis quasi in domo sua, et tanquam "* administratrix, et domina nuptiarum: quod ei tribus coUigere possumus. Primo es eo quod in et dicipuhs, quod erant vocati; et sic de aliis, qui ibi fuerunt, intelligi debet. Cum ergo soror ejus Maria Salome uxor Zebedaei fuisset ad eam Nazareth. quae distat a loco de Cana per quatuor milharia. vel circa, dicens quod volebat facere nuptias fiho suo Joanni, ipsa fuit cum ea, et praevenit aliquot dies ad pra? parationem, ila quod, quando ahi erant invitati, ipsa jam erat ibi. Secundo ex eo coEigere possumus, quod ipsa perpendit defectum vini, unde ipsa non erat sicut una ex discumbentibus, sed sicut per cujus manus res ibant: et ideo vidit sibi defi> cere vinum.

Si enim tunc discubuisset, numquid juxta fihum inter homines mater verecundasurrexit? Et si alUbi inter mulieres, numquid perpendisset defectum vini magis, quam aha? et si perpendisset, numquid surrexisset de prandio, et iret ad fllium? Inconvenientia haec viderentur. Et ideo verisimile est, quod tunc non discumbebat. De ipsa namque dicitor, quod erat valde obsequiosa. Tertio coUigitur ex eo, quod ipsa praecepit ministris, ut irent ad fiUum, et facerent quodmandaret: et sic videtur, quod praecepisset, et quod nuptiae gubernabantur per eam; et ideo soUicita fuit, neibi defectus contingeret. Igitur secundum modum hunc conspice Dominum Jesum, inter aUos comedentem, sicut imum quemvis de populo, et sedentem in loco humili, non inter majores, prout exloco ipso coUigimus.

Non enim superborum mora volebat primos recubitus in coenis,• nam docturus erat": Cum iniitatus fueris ad mptias, recumbe in novissimo /oco: ipse vero * ccppjf prius facere, quam docere. Conspice etiam Dominam obsequiosam, alacrem, et soUicitam in cunctis faciendis, et praebentem, et ostendentem ministris quid et quaUter discumbentibus deferant. Cumque prope finem convivu redirent ad eam ministri, dicentes: Non habemus plus de vino, quod apponamus eis; ipsa respondit: Ego procura±"o quod habebitis: expectate panimper. Et exiens ad fiUum, qui humiUter, ut dixi, " Acf. , i, {. sedebat in fine raensse, prope ostium camerfe, dixit ei: Fili mi, hic vmuui delicii, et liccc nostra soror est pauper, et nescio qualiter habere possumus. Qui respondit: Quid tnihi et tibi est, mulier? Dura videtur responsio; sed ad nostram instructionem fuit, secundum Bernardum, qui in hoc loco sic dicit ': a Quid tibi, et illi, Domine?

Nonne quod filio et matri? Quid ad illam pertinet quaeris, cum sis benedictus fructus ventris ejus immaculati? Nonne ipsa est, quae salvo pudore concepit, et sine corruptione te peperit? Nonne ipsa est, in cujus utero novem mensibus moratus es, cujus virgineis uberibus lactatus es, cum qua duodecim annorum factus, de Hierusalem descendisti, et eras subditus illis? Nunc ergo, Domine, quid jposi- molestus es illi, dicens: Quid tibi et mihi? Mul"'^- tum per omnem modum. Sed jam manifeste MUIOnij video, quod non velut indignans, aut confun^*™^ dere volens virginis Matris teneram verecunImasm in diam, dixeris: Quid mihi et tibi? Venientibus iptiis.

enim ad tejuxtaMatrispraeceptum ministris, nihil cunctatus facis, quod suggessit. Ut quid ergo, fratres, ut quid sic responderat prius? Utique propter nos, ut conversos ad Dominum, /j jam non sollicitet carnaUum cura parentum, et necessitudines illas non impediant Exem- exercitium spirituale. Quamdiu enim de mundo ""• sumus, debitores nos constat esse parentibus. At postquam rehquimus nosmetipsos, multo magis ab eorum sollicitudine hberi sumus. Unde legimus fratrem quemdam in eremo conversantem, cum ad eum carnalis frater auxilii gratia advenisset, respondisse, ut adiret altenim fratrem eorum, cum ille utique jam obiisset. Cmnque admiratus qui venerat, responderet, quia ille obiit; eremita quoque se similiter obiisse respondit. Optime ergo docuit Dominus nesoUiciti simus super propinquis carnis nostrae plus quam religio poslulet, quoniam ipse matri, et tali matri respondit: Quid mihiet tibi, 0 mulier?

Sic et in alio loco, cum suggereret ei quidam, quoniam mater ejus et fratres foris starent, quaerentes ei loqui, respondit^: Quceest mater mea, et fratres mei? Ubi modo sunt, qui tam carnaliler et inaniter super carnalibus propinquis suis sollicili sunt, ac si adhuc viverent cum eis, et ipsi cum eis? " Hucusque Bernardus. ' BerQ. , in Dom. i, post Epiph. , seruj. ii, ^Hattfi.

, xir, 48. AJ. pertines. — ('J) De hac ergo responsione mater non diffidens, scd dc sua bcnignitaio praj. -umons, reJiit ad ministros, et dixit: Ite ad filium meum, etquidquid vobis dixerit^, facite. Qui euntes impleverunt, juxta Domini mandatum, hydrias aqua. Quo facto dixit eis: Haurite nunc, et ferte architriclino. In hoc autem nota primo discretionem Domini, quia primo misit magis honorabiU viro; secundo, quod ipse sedebat longe ab eo, cum diceret: ferte quasi ab eo reinoto.

Sed cum ille sederet in loco magis honorabili, coUigere possumus, quod Dominus noluit ibi sedere juxta eum, imo elegit sibi humiliorem locum. Ministri ergo dederunt vinum illi et aliis, divulgantes miraculum, quoniam ipsi sciebant, quomodo factum fuerat, et crediderunt in eum discipuli ejus. Finito autem convivio, Dcminus Jesus vocavit Joannem seorsum, dicens: Dimitte hanc uxorem tuam, et sequere me, quia ad altiores nuptias te perducam. Qui secutus est eum. In hoc ergo, quod Dominus nuptiis interfuit, matrimonium carnale approbavit, tanquam a Deo institutum. Sed in hoc, quod vocavit Joannem de nuptiis, aperte dedit intelligere, quod longe dignius est spirituale matrimonium, quam carnale. Recessit ergo inde Dominus Jesus, volens his, quae ad salutem hominum pertinent, deinceps publice et palam intendere. Prius autem voluit reducere malrem ad domum suam: talem enim Dominam talem societatem habere decebat.

Accipit ergo et eam, et Joannem, et alios discipulos, et iverunt Capharnaum prope Nazareth, et post aliquot dies, Nazareth. Conspice ergo eos per viam qualiter vadunl pariter: mater et tilius humiliter vadunt, et pedestres, sed multum amanter. 0 quales duo sunt ilh! nunquam ahi tales duo in terra visi fuerunt. Conspice etiam discipulos reverenter sequentesj et auscultantes verba Domini: non enim ipse erat oUosus; semper quippe aliquid boni faciebat aut dicebat. Non poterat in taU comitatu taedium commeantibus generari

Scripture echoes

  1. ↩John.2.1-John.2.11 — On the third day a wedding took place at Cana in Galilee. Jesus' mother was there, John.2.2 — And Jesus and his disciples were invited to the wedding. John.2.3 — And when the wine ran out, the mother of Jesus said to him, "They have no wine." John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." John.2.5 — His mother said to the servants, "Do whatever he tells you." John.2.6 — Now there were six stone water jars standing there, used for the Jewish rites of purification, each holding two or three measures. John.2.7 — Jesus said to them, 'Fill the jars with water.' And they filled them to the brim. John.2.8 — "And he said to them, 'Now draw some out, and take it to the head steward.' And they brought it." John.2.9 — When the master of the banquet tasted the water that had become wine, and did not know where it came from—though the servants who had drawn the water knew—the master of the banquet called the bridegroom John.2.10 — and says to him, 'Every man serves the good wine first, and when they have drunk freely, then the lesser. You have kept the good wine until now.' John.2.11 — Jesus did this, the first of the signs, at Cana in Galilee, and revealed his glory, and his disciples believed in him.
  2. ↩John.2.1-John.2.5 — On the third day a wedding took place at Cana in Galilee. Jesus' mother was there, John.2.2 — And Jesus and his disciples were invited to the wedding. John.2.3 — And when the wine ran out, the mother of Jesus said to him, "They have no wine." John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." John.2.5 — His mother said to the servants, "Do whatever he tells you."
  3. ↩John.2.2 — And Jesus and his disciples were invited to the wedding.
  4. ↩Matt.27.56;Mark.15.40 — Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Mark.15.40 — There were also women watching from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome.
  5. ↩John.2.3 — And when the wine ran out, the mother of Jesus said to him, "They have no wine."
  6. ↩Luke.14.8-Luke.14.10 — When you are invited by someone to a wedding feast, do not recline at the table in the place of honor, lest someone more distinguished than you has been invited by him; Luke.14.9 — and the one who invited you and him will come and say to you, 'Give this one your place,' and then you will begin with shame to take the lowest place. Luke.14.10 — But when you are invited, go and sit down at the lowest place, so that when the one who invited you comes, he may say to you, 'Friend, move up higher.' Then you will have glory before all who are reclining at table with you.
  7. ↩John.2.1-John.2.11 — On the third day a wedding took place at Cana in Galilee. Jesus' mother was there, John.2.2 — And Jesus and his disciples were invited to the wedding. John.2.3 — And when the wine ran out, the mother of Jesus said to him, "They have no wine." John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." John.2.5 — His mother said to the servants, "Do whatever he tells you." John.2.6 — Now there were six stone water jars standing there, used for the Jewish rites of purification, each holding two or three measures. John.2.7 — Jesus said to them, 'Fill the jars with water.' And they filled them to the brim. John.2.8 — "And he said to them, 'Now draw some out, and take it to the head steward.' And they brought it." John.2.9 — When the master of the banquet tasted the water that had become wine, and did not know where it came from—though the servants who had drawn the water knew—the master of the banquet called the bridegroom John.2.10 — and says to him, 'Every man serves the good wine first, and when they have drunk freely, then the lesser. You have kept the good wine until now.' John.2.11 — Jesus did this, the first of the signs, at Cana in Galilee, and revealed his glory, and his disciples believed in him.
  8. ↩John.2.3-John.2.5 — And when the wine ran out, the mother of Jesus said to him, "They have no wine." John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." John.2.5 — His mother said to the servants, "Do whatever he tells you."
  9. ↩John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."
  10. ↩John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."
  11. ↩John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."
  12. ↩Luke.1.42 — And she cried out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb."
  13. ↩Luke.2.51 — And he went down with them and came to Nazareth, and he was subject to them. And his mother kept all these things in her heart.
  14. ↩Luke.2.41-Luke.2.52 — Now his parents went to Jerusalem every year at the feast of the Passover. Luke.2.42 — And when he was twelve years old, as they were going up according to the custom of the feast, Luke.2.43 — And when the days were completed, as they were returning, the boy Jesus remained behind in Jerusalem, and his parents did not know it. Luke.2.44 — But supposing him to be in the company, they went a day's journey, and sought him among their kinsfolk and acquaintances. Luke.2.45 — and not having found him, they returned to Jerusalem, searching for him. Luke.2.46 — After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. Luke.2.47 — And all who heard him were astonished at his understanding and his answers. Luke.2.48 — When they saw him, they were astonished, and his mother said to him, 'Child, why have you treated us like this? Behold, your father and I have been searching for you in anguish.' Luke.2.49 — And he said to them, 'Why were you seeking me? Did you not know that I must be in my Father's house?' Luke.2.50 — And they did not understand the word that he had spoken to them. Luke.2.51 — And he went down with them and came to Nazareth, and he was subject to them. And his mother kept all these things in her heart. Luke.2.52 — And Jesus advanced in wisdom and stature, and in favor with God and man.
  15. ↩John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."
  16. ↩John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."
  17. ↩John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."
  18. ↩John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come."
  19. ↩Matt.12.48;Mark.3.33 — But he answered the one who was speaking to him, "Who is my mother, and who are my brothers?" Mark.3.33 — And he answered them, saying, "Who is my mother, and who are my brothers?"
  20. ↩John.2.5 — His mother said to the servants, "Do whatever he tells you."
  21. ↩John.2.7 — Jesus said to them, 'Fill the jars with water.' And they filled them to the brim.
  22. ↩John.2.8 — "And he said to them, 'Now draw some out, and take it to the head steward.' And they brought it."
  23. ↩John.2.12 — After this he went down to Capernaum, he and his mother and his brothers and his disciples, and they remained there not many days.

Notes

  1. 1 ↩The phrase 'immaculate womb' reflects the medieval devotional tradition of Mary's Immaculate Conception; the Latin 'immaculati' modifies 'ventris' and is rendered here in keeping with that tradition.
  2. 2 ↩The token 'jposi-' is corrupt or abbreviated in the source; the translation follows the most plausible intended sense from context, treating it as a corrupted form that does not affect the overall meaning of the sentence.
  3. 3 ↩The opening tokens 'Mul"'^- tum' are heavily corrupted in the source. The translation renders the most plausible intended sense: 'multum per omnem modum' — 'entirely in every way' — a phrase that fits the surrounding devotional argument.
  4. 4 ↩Multiple tokens in this sentence are corrupt ('MUIOnij', 'confun^*™^ dere', 'verecunImasm', 'diam'). The translation reconstructs the most plausible intended sense: the author argues that Christ's words to Mary were not spoken in anger or to shame her tender modesty, but for a higher purpose.
  5. 5 ↩'Tender reverence of the Virgin Mother' renders what appears to be 'teneram verecundiam virginis Matris' — the modesty or reverence of Mary — a key point in the devotional reading of John 2:4.
  6. 6 ↩The token 'iptiis' is corrupt, likely a garbled form of 'ipsis' ('to them'). The translation follows this reconstruction. The sentence appears to be a fragmentary gloss or marginal note.
  7. 7 ↩The quoted phrase 'Quid mihi et tibi, mulier?' echoes John 2:4 (Vulgate: 'Quid mihi et tibi est, mulier?'). Final resolution deferred to tx-08 Moses stage.
  8. 8 ↩nesoUiciti reconstructed as 'nos non simus' or similar; poslulet reconstructed as 'postulat' or 'possit'. The intended sense is that religious life's claim exceeds that of fleshly kinship.
  9. 9 ↩Manuscript reads 'vadunl' (likely vadunt) and 'tilius' (normalized to filius); translated from the corrected reading.
  10. 10 ↩Manuscript reads 'ilh' (uncertain form, possibly ille) and begins with an unclear character '0'. Translated from the most plausible intended sense: an exclamatory remark about the remarkable sight of Mary and Jesus traveling together.
  11. 11 ↩Manuscript reads 'ahi' rendered as an exclamatory interjection ('alas'). The sentence is an exclamation, not a declarative statement.
  12. 12 ↩Manuscript reads 'sequentesj' (normalized to sequentes) and 'oUosus' (possibly solus); translated from the corrected reading.
  13. 13 ↩Manuscript reads 'taU' (possibly tantus); translated from the most plausible intended sense 'tanto comitatu' (in such company).

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