De mutatione aquce iw vinum
The Wedding at Cana
Jesus attends a wedding in Cana, honoring the institution of marriage and beginning his public ministry.
Then, in the following year—the thirty-first—Jesus began to illuminate the world with miraculous signs. First, by approving marriage, He entered into the wedding and turned water into wine; He did this on the same day He was baptized, exactly one year later. The Lord wanted to honor and commend the marriage He had instituted, both by His physical presence and by performing His first sign, so that heretics wouldn't dare to despise or condemn it. As Bede says: 'Because marital chastity is good, widowhood's continence is better, and virginal purity is best, in order to prove the choice of all these states; yet to discern the merit of each, He deigned to be born from the womb of the immaculate Virgin Mary, was blessed by the prophetic mouth of the widow Anna as soon as He was born, and, invited as a young man by those celebrating the wedding, He honored them with the presence of His power.' Therefore, on the third day—that is, the third day mentioned by the Evangelist after the first two (on which Jesus came to John after returning from the desert, even though many days passed between them)—the wedding took place in Cana of Galilee, which was a village or town of that name in the province of Galilee. Although it is a matter of doubt, as to whose wedding it was, let us consider that it was the wedding of John the Evangelist, as seems to be affirmed in the prologue to John. Christ called him from the wedding when he wanted to marry; and from then on, John was closer to Christ because of the purity of his virginal continence. This also seems to be the case, given that Christ is not recorded as having been at any other wedding; and because of this, the Mother of Jesus was there as if at the wedding of her own nephew. It isn't likely that she would have come unless she had a close connection to them, just as she went to her relative Elizabeth; and there is no record of her going to anyone else in such a situation. Therefore, our Lady was present at these nuptials not as an invited stranger, but as the firstborn; she was more worthy than the other sisters and was in her sister's house as if it were her own. For when her sister Mary Salome, the wife of Zebedee, wanted to hold a wedding for her son John, she went to our Lady in Nazareth—four miles from Cana—to let her know, and so she arrived before the others to help prepare for the wedding. This is why it's written that the Mother of Jesus was there, while it's said that Jesus and his disciples were invited. Yet these disciples weren't yet firmly attached to him; they followed him out of a sense of familiarity, wanting to be instructed by his teaching. However, there's no mention of Joseph, the Virgin's spouse. For some say that he had died by then, and that the Virgin had passed into the care of her Son, because he is not mentioned again in the Gospel. Even if he hadn't yet died, he was certainly dead by the time of the Lord's Passion, because his wife was entrusted to someone else.
The Miracle of the Wine
At his mother's request, Jesus performs his first miracle, transforming water into wine while teaching about divine timing and his relationship with his mother.
Look, then, at the Lord Jesus among the others, eating like anyone else in the crowd, and sitting humbly in the lowest place, rather than among the important guests. For he would later teach: "When you're invited to a wedding, sit down in the lowest place."✦ He himself, however, began to do it before he began to teach it.✦ Look also at the Lady, so attentive and concerned that everything be done rightly and in good order. When she realized that the wine was running out near the end of the feast, she went to her Son and said, "They have no wine." We shouldn't think it happened by chance or accident that the wine ran out when the Lord had come to the wedding; rather, it happened so that there would be an occasion for a miracle. The holy Mother of God understood that the time of his full maturity had arrived—the time when he would make himself known to the world as God through miracles, and be believed in not as the son of Joseph, but as the Son of God and the Virgin Mary—so she said, "They have no wine," meaning, of course, that they lacked enough. It's as if she were saying, "My Son, the wine is running out here." She only hints at the shortage, asking for nothing, knowing that for one who loves, it's enough to simply point out the need without any formal request. That is why she doesn't say, "Give them wine." She wants to show reverence to her Son, and by placing her hope in his generosity and mercy, she merely presents the need. From her most loving heart, she wanted to prevent a total shortage so that no embarrassment would occur, and for that reason, she invited her Son, knowing he had the power to act. Filled with the Holy Spirit, she already foresaw the miracle that her Son was about to perform. She was prompting Him to do what she knew He intended to do; for according to Jerome, it is fitting that where God is invited, the wine of worldly joy should run out. The saints don't take pleasure in this wine, because it intoxicates the mind into forgetting God and inflames it toward lust. There's no doubt that Christ would never have entered a place where people were delighting in the wine of worldly joy, so it's fitting that it should run out at the wedding of the saints. Jesus answered, "What does this have to do with me and you, woman?" "Why are you bothering me?" According to Augustine, Mary was called 'woman' not because her virginity was corrupted, but as a title of her people. In the Hebrew language, they used the term 'woman' for all females; hence, even Eve is called 'woman' while she was still in paradise, as in: 'The woman whom you gave me as a companion,' etc. According to Origen, He fittingly calls Mary 'woman' because of her sex and the nature of her heart, which was softened by mercy; for a heart softened by mercy feels the needs of those at the wedding who, because of the poverty of the wine that was about to be revealed, would have been put to shame. Is this the meaning of Christ? And He added, "My hour has not yet come," which means: those who are present don't yet feel the lack of wine; therefore, let them feel this first, because once they realize their need, they will value the gift they receive all the more. For, according to Chrysostom, the Blessed Virgin, moved by compassion, wanted to anticipate the proper time for performing the miracle. And because this miracle was the first among Christ's miracles, and served to confirm the disciples, it had to be known to those present and be pleasing to the guests. However, it was more effective because it happened after such a shortage of wine than if it had been done beforehand. And because, as has been said, the Mother of Jesus wanted to prevent the total shortage and have Christ perform the miracle immediately—before the right time—Christ, who was undoubtedly wiser than his Mother, restrained her, saying: "What is this between me and you, woman?" It is as if he were saying: "Knowing the right time to perform a miracle isn't something shared between me and you; it belongs to me alone." For this reason, he adds: "My hour has not yet come," meaning the hour suitable for performing the miracle, which is known to me alone. But, according to Augustine, [this is]... In reality, the power to perform miracles belonged to Christ according to his divine nature, which he did not receive from his Mother. Therefore, by answering his Mother in that way, he wanted to show that in this matter he was not bound to obey her, because in his divine nature he had nothing from his Mother, and consequently, nothing in common with her. That is why He says: "Woman, what does this have to do with me and you?" It is as if He were saying: "You want a miracle to happen; but what do I have in common with you for the sake of doing this?" It is as if He were also saying: "I am not doing this because of a nature I share with you, but because of what I have from the Father; for I have the power to work miracles from the Father, not from you." But because He drew from His Mother the humanity in which He suffered, He added: "My hour has not yet come"—the hour I have set, the hour of my own will, not of necessity; that is, the time for suffering from what I share with you, namely, in the nature I have from you; and then I will acknowledge you and show you favor. Therefore, when the hour had come for Him to die as a man, He commended His Mother from the cross to the disciple whom He loved above the others. Yet, according to Chrysostom, the following text aligns better with the first interpretation; for the Mother of Jesus does not show by His response that her request was rejected, but rather that it was appropriately delayed.
Faith and Obedience
Mary's confidence in Jesus leads to the servants' obedience, illustrating the importance of trusting the Lord even when his responses seem mysterious.
So, not doubting the Lord’s response but relying on His kindness, she returned to the servants waiting at the wedding and confidently sent them to her Son, telling them, "Do whatever He tells you," while waiting for her request to be fulfilled at the hour her Son knew was right; it was as if she were saying, "Even though He seems to refuse, He will still do it." She understood from the Lord’s words that He wasn't actually angry, so she confidently commanded the servants to carry out the instructions of the Son who was giving the order. She knew Him to be of such mercy and goodness that... ...He would have compassion on those in need and would do what was asked, even if He seemed to be looking away or refusing. This is the sound teaching of the Virgin Mary: that we should always obey Christ. Through this, we are also reminded not to despair of the Lord if, when we pray, He... ...seems to answer harshly, but rather to wait confidently for His mercy, as the blessed Virgin did. But since Christ showed the greatest reverence to His Mother, it seems strange that He answered her so coldly. The Lord's response certainly seems harsh. Yet, according to Augustine, it is instructive; for in divine matters, which belong to God, we shouldn't acknowledge a mother. And similarly, according to Bernard, it was for our instruction that he speaks of this place in this way: 'What have I to do with you, Mother?' Isn't that what he says to the Son and to the Mother? Why do you ask what pertains to her, when you are the blessed fruit of her immaculate womb? Isn't she the one who conceived while preserving her modesty, and who brought you forth without corruption? Isn't she the one in whose womb you stayed for nine months, whom you nursed at her virginal breasts, with whom you descended from Jerusalem when you were twelve years old, and to whom you were obedient? You say: 'What is that to me and to you?' It is a great mystery; but I clearly see now that you didn't say, 'What is that to me and to you?' as one indignant or wishing to confuse the tender modesty of the Virgin and Mother. When those who come to you bring his command, don't hesitate, but do what he has suggested. Why, then, brothers—why did he answer first? Certainly for our sake and for everyone’s sake before the Lord, so that our concern for fleshly parents might no longer distract us, and so that those ties might not hinder our spiritual training. As long as we are of the world, we are debtors to it. It's clear that we belong to our parents. But once we have left ourselves behind, we are much more free from their demands. Hence, we read of a certain brother living in the desert. When his fleshly brother arrived for the sake of help, he answered that he should go to the other brother, since he himself had already died. When the visitor was amazed and asked why he said the hermit had died, he replied that he himself had likewise died. The Lord taught us very well, therefore, not to be anxious about our fleshly relatives. How much more does the religious life demand this, when He Himself said to His Mother—and to such a Mother—'Woman, what is that to Me and to you?' Likewise, in another place, when someone told Him that His Mother and His brothers were standing outside, wanting to speak with Him, He replied: 'Who is My Mother, and who are My brothers?' Where are those now who are so carnally and intensely anxious about their fleshly relatives, as if they were still living and He were with them? The stone jars were placed there according to the purification—that is, according to the custom and law of Jewish purification—which are water vessels, prepared for the reception of water; they were so called so that if any of the guests or servants happened to need water, they would find it there and have it ready. For the Jews frequently baptized—that is, washed and purified—their hands and dining vessels; and if by chance anything unclean touched them, they would not eat unless they were first washed. The measure was called a 'metreta,' which is a measure so named. According to the custom, a certain measure contains ten sextarii; and according to the same, a sextarius contains only two pounds, which is called a 'bisassum' or 'bilibris.' Jesus said to the servants, 'Fill the jars with water.' For they had already drawn from the water previously placed there for the purification of the vessels, and for that reason Jesus ordered that what had been removed be replenished.
The Manifestation of Glory
The miracle is revealed to the head steward, manifesting Christ's divinity and confirming the faith of his disciples.
The servants went and drew water from the well—which is said to still be there, outside the village—and filled the jars to the brim. Once they were filled with water, it was changed into wine by divine power; it is not said here that He spoke any words to bring this about, as in the transubstantiation of bread and wine into His Body and Blood, but rather that He accomplished this by the hidden power of His divinity. The water was changed into the finest wine, then, without a single word, by the sole will of the Lord; yet He performed other miracles by word, by physical touch, and sometimes even by weeping. Jesus told them, "Draw some out now, and take it to the head steward." Two things are noted here: first, the Lord's discernment, because he sent it to the more honorable person first. He wasn't showing favoritism, because, according to Augustine, when we honor people differently based on their rank, we shouldn't fear that we're being respecters of persons. Second, the Lord's humility; it's clear he was sitting far from the head steward when he said, "Take it to him," as if he were remote from him. Since the steward was sitting in a more honorable place, we can gather that the Lord, not wishing to sit there or next to him, chose a humbler place instead. A triclinium is a place where there are three rows of tables, arranged according to higher and lower ranks, just as is customary in the refectories of religious. And it is called a triclinium from the triple order of couches, upon which those reclining would eat while sitting. In Greek, it signifies a bed in Latin. For in ancient times, they were accustomed to eat while sitting and reclining on couches, so that, from the labor of fatigue, their limbs might rest while the food was being taken. Therefore, in the Scriptures, those eating are said to recline, lie back, or sit down, which means to eat while lying down. The head steward is the leader and first of the triclinium, that is, the principal and first among those dining in the triclinium. It's likely that a priest of that time was present at the wedding to offer a blessing and to show how they should proceed according to the Law and the traditions of the elders. Our Lord wanted the most prominent guest to taste that wine first, so that the judgment of the one presiding would be more acceptable, and through his recommendation, the miracle would become better known. In the same way, we should offer our own actions to an examiner or superior to be tested. But when the master of the feast tasted the water that had been turned into wine—that is, changed into wine—and did not know where it came from, namely, through the power of Christ, he called the bridegroom, as if to rebuke him, and said: "Everyone, acting rationally and prudently, serves the good wine first to their guests, because their senses are then sharp and they can discern the quality of the wine and appreciate it; and when they have become drunk, he then serves what is inferior—that is, more watery and weaker—to mitigate their drunkenness, because they are not then able to discern between the good and the inferior." But you, acting against custom, have kept the good wine until now, so that its taste cannot even be discerned; as if he were saying, in rebuking him: "You have acted inordinately and imprudently by doing the opposite." This man, however, as was said before, was speaking in ignorance. The servants, therefore, who had given the wine to the master of the feast and to the others, spread the news of the miracle, because they knew how it had been done. The master of the feast commended the quality of the wine, and afterwards they all commended the novelty of the miracle. There is no doubt that the nature of the changed wine was better than that which is born naturally. Hence Chrysostom says: "He made water into wine; not simply wine, however, but the best wine." For such miracles of Christ are in a way much more beautiful and powerful than those performed by human hands; just as in other cases, when he healed a lame limb of the body, he demonstrated by the healthy limb that this was better. And again, Chrysostom says: "It is a general rule in all of Christ's miracles that they always result in something better than what nature could achieve." This miracle, the first performed by Christ, was done to reveal the truth of the divinity hidden within him and to confirm the faith of his disciples. This is what is meant by the statement: "Jesus performed this as the beginning of the signs he did by his own power," because before this, the signs done around him were performed by the Father. Therefore, what is said about the childhood miracles in the Book of the Infancy of the Savior and in the Gospel of the Nazarenes is false. He performed this in Cana, a village in Galilee. The place where the water jars stood and the dining room where the tables were set are still shown; you descend to them by several steps underground, as is the case in many other holy places—which perhaps happened because of the frequent destruction and ruins that occurred there. By this sign, he manifested his glory—that is, the glorious divinity hidden in his flesh—and through the power of that divinity by which he did this, he showed how glorious he is. He demonstrated through the effect of divine virtue that he himself was the Lord of hosts and the King of glory, that he was the Bridegroom of the Church, and that he was the one who could create all things out of nothing. Just as the Lord could change the elements when he willed, he showed in this way, according to Chrysostom, that he is the one who transforms water in the vines; he turns rain into wine through the root, and what happens in a plant over a long period, he performed suddenly and all at once at the wedding. When they saw the miracle, his disciples believed in him—in fact, more firmly and perfectly than they had before the miracle. He did have a few disciples, just as John did, whom he taught familiarly; yet they were not as inseparably attached to him, nor did they believe as perfectly, as they did after the miracle—though we don't know who those earlier ones were. This is why they are called disciples: because of their acquaintance, their following of him, and the mutual love between Christ and them. Alternatively, it is because they were to be his disciples later on; for many people listened to him secretly at John’s word, who afterwards followed him completely. It can also be said that some believed in him anew, and that those who had believed before—like Andrew and others—were strengthened in their faith by this event. Augustine says on this: "Scripture does not call only those twelve his disciples, but everyone who, believing in him, was instructed by his teaching for the kingdom of heaven."
The Fourfold Mystery of the Wedding
An exploration of the allegorical, tropological, and anagogical meanings of the wedding at Cana.
It should be noted that, according to the fourfold sense of Holy Scripture, there are four kinds of weddings: the wedding of physical union, according to the literal sense. the wedding of the divine Incarnation, according to the allegorical sense; the wedding of spiritual union, according to the tropological sense; and the wedding of blessed enjoyment, according to the anagogical sense. This Gospel passage concerns the first wedding, taken literally. The Mother of Jesus, Jesus himself, and his disciples ought to be present at these weddings, for these three represent the three goods of marriage. The first good is the faithfulness of chastity, which the chaste Mother of the Lord signifies; the second is the Sacrament, for it signifies the union of divinity and humanity in Christ, or of Christ and the Church—a sacred reality that Christ, who was present at the wedding, both signifies and effects; the third is the children to be conceived and raised in the faith of Christ, which Christ’s disciples signify. The second, allegorical wedding is that of the divine Incarnation. In this wedding, the bridegroom is the Son of God, the eternal Word; the bride, however, is human nature. At this wedding, the Mother of Jesus was present in her entirety, as was Jesus himself, and his future disciples, whom he chose in him before the foundation of the world. The children of this marriage are all who believe in Him. Alternatively, these nuptials are described allegorically as the union between Christ the Bridegroom and the Church the bride; the children of this union are all the faithful, which brings us back to the same point as before. The third nuptials are tropological, representing the spiritual union of God and the soul; in these nuptials, the three goods of marriage are present: faith, offspring, and the Sacrament. The fourth nuptials are anagogical and heavenly, in which our joy will be complete. As it says in the Apocalypse: "Let us rejoice and exult and give glory to God, for the marriage of the Lamb has come, and His bride has made herself ready." No one enters these nuptials except the blessed who have been called to the marriage supper of the Lamb, such as the wise virgins who entered with the Bridegroom, and the door was shut. Just as there is a marriage between human and human in a physical union, there is a marriage between God and human in the union of natures, and in the fellowship of the created spirit and the uncreated Spirit: this occurs in grace and glory. The first marriage of God and human was accomplished when He joined human nature to the divine nature in the unity of His Person. The second kind is that of God and man, joined together in one spirit through the grace of love. The third kind is that of God and man in glory, when the faithful soul enters the Bridegroom's chamber in the secret of heavenly light. In all these, however, the water of dull earthly consolation turns into the wine of eternal joy, in the taste and company of God. We can also say that the marriage mentioned here, according to the literal sense, refers to the union of Christ and the Church; and that this marriage was initiated in the virginal womb when God the Father united human nature to the Son in the unity of one person, and thus the bridal chamber of this union was the virginal womb. It was made public when the Church was joined to Him through faith, but it will be brought to completion when the bride—the Church—is led into the Bridegroom's bridal chamber, which is heavenly glory. And, according to Bede, it’s not without mystery that the marriage is said to have taken place on the third day. For the first day is the time of the law of nature, in which the example of the Patriarchs shone; the second is the time of the written Law, in which the writings of the Prophets shone; the third is the time of grace, in which the world shone with the preaching of the Evangelists, as if with the light of the third day, in which the Lord appeared born in the flesh and celebrated the marriage. Hence Hosea says: "He will revive us after two days; on the third day He will raise us up," and so on. But the fact that the same marriage is said to have taken place in Cana of Galilee—which means "a place of crossing over"—signifies that those who know how to burn with the zeal of devotion and to cross over from vices to virtues, and from earthly things to eternal ones, are worthy of the grace of God. And, according to Augustine, let’s look at the mysteries hidden in that miracle of the Lord; it was necessary to fulfill in Christ what had been written about Him. Those things were water, but He made wine out of water when He opened their understanding and explained it. For it now tastes of what it didn't taste of before, and it inebriates with what didn't inebriate before. As Aquinas says, the ministers are the teachers of the New Testament who interpret the Scriptures spiritually for others. The master of the feast is someone learned in the Law, such as Nicodemus, Gamaliel, or Saul. When the word of the Gospel is entrusted to such people—the word that lies hidden in the letter of the Law like wine made from water—it is served to the master of the feast. It is fitting that the three orders of those reclining at the wedding feast are described as having different levels of height, because the Church consists of three orders of the faithful: the married, the continent, and the teachers. Christ has kept the best wine until now—that is, His Gospel—which He held back until the sixth age. But, leaving aside other tropological interpretations of the wedding to avoid being long-winded, let's look a little more broadly at its moral meaning.
Moral and Spiritual Application
A detailed moral interpretation of the jars, the water, and the wine as symbols of the soul's purification and growth in grace.
1 2 ? Spiritually, then, the wedding takes place in Cana of Galilee when faithful souls are joined to Christ within the holy Church—or through a good way of life—by means of fervor; for 'Cana' is interpreted as 'zeal,' and it signifies the fervor of love. Galilee means 'a migration made,' and it represents the Church. This interpretation shows that those who come joyfully to these spiritual nuptials, and are worthy to sit at table with Christ, are those who—touched by the fervor of love and the zeal of God's love—have learned to reject evil works and love good ones. They have migrated from vices to virtues, from a state of guilt to grace, and indeed from earthly love to heavenly desire, moving from themselves into God. For in the holy Church, or in the honest practice of the spiritual life, we reject evil, love good, and, putting aside transient things, we migrate toward eternal ones. It's significant that those noble nuptials at the Annunciation, when the blessed Virgin wed the Architect of heaven, took place in Galilee, suggesting that a mind fit for spiritual nuptials must be in a state of migration. At these nuptials, Jesus the Savior—that is, He who saves His people from their sins—turns water into wine when He converts the ungodly and makes them godly, when He takes away guilt and confers grace. Yet it is at the prayers of the blessed Virgin, who always sympathizes with the wretched, that the jars are filled and the water of sadness is turned into the wine of eternal consolation and devotion. The six jars are the five senses of the body, along with the one simple sense of the soul; these are called stone jars because our senses are hardened by guilt before grace. We fill these jars with water when, with the tears of our compunction, we perfectly wash all our senses from committed guilt. By such water the Jews are purified—that is, the true confessors of Christ who not only confess Him with the voice of their mouths, but also with the work of their hands, in the truth of their hearts. The jars hold two or three measures: two, when we weep for what we have committed through delight and consent; three, when with tears we cleanse not only our perverse love and consent, but also our evil deeds. Water is finally turned into wine when the sorrow of compunction is followed by the joy of grace; or even when the work of God, which at first tastes like nothing to the person laboring under spiritual negligence, becomes sweet to the enlightened mind. Every person, however, sets out the good wine first, because people love and seek in the present life those things that belong to the good wine—that is, things that are delightful; then they set out what is worse, because they will find and receive bitterness in the future. So, the devil first suggests things under the guise of good. And once someone has become intoxicated by self-complacency, then, what is worse, they pile on various enormities in sin. But Christ doesn't set out the good wine first; He saves it for later, because from the beginning He proposes what is bitter and hard, for the way that leads to life is narrow. As it is said elsewhere, all who want to live a godly life in Christ suffer bitterness and tribulations, but in the future, they obtain delights and joys. The good things He gives us in the present are small compared to the future things He will give to the good in eternity. A good physician never gives good, pure wine to someone who has just recovered from illness as long as they are weak, until they have perfect health; instead, he gives them wine mixed with water. So, while a person is still in this life, even if they have escaped the illness of sin, they are still weak and can relapse; therefore, the Lord gives them wine mixed with the water of tribulation. But in the end, when they have perfect health, He will then give the pure wine of eternal consolation. Regarding the aforementioned water jars and measures, Bernard says this: "Six water jars are set for those who fall into sin after Baptism." The first jar, and the first purification, is in compunction, about which we read: 'If the wicked man repents of all his sins, I will not remember any of the iniquities he has committed.' The second is confession, for everything is truly washed away in confession. The third is almsgiving, for the Gospel says: 'Give alms, and everything will be clean for you.' The fourth is the forgiveness of injuries, according to what we say in prayer: 'Forgive us our debts, as we also forgive our debtors.' The fifth is the affliction of the body, from which we pray: 'That we may sing grace to God through the abstinence of the world.' The sixth is obedience to commands, as the disciples heard—and would that we might deserve to hear it: 'You are clean because of the word I have spoken to you.' Naturally, because they were not like those of whom it is said: 'My word does not take root in you,' but rather they had obeyed Him in the hearing of the word. These are the jars set for our purification, and they are empty or full of wind if they are observed for the sake of empty glory. They are filled with water if they are kept with the fear of the Lord, for the fear of the Lord is the fountain of life. Water, I say, is the fear of the Lord; although it is less flavorful, it is excellent for cooling a soul burning with harmful desires. It is water that can extinguish the flaming arrows of the enemy. But by divine power, water is changed into wine, since perfect love casts out fear. These are called stone water jars, not so much for their hardness as for their stability, each holding two or three measures; the two measures are the fear of incurring hell and the fear of losing glory. But because these things concern the uncertain future, and a soul can flatter itself by saying, 'After I have lived in your pleasures for a while, I will do penance,' so that it neither loses the one nor incurs the other, it is good to add a third, which is certainly known to those who are spiritual and is more useful because it concerns the present. Those who know the spiritual food fear that they might somehow be cheated of it. He himself is the bread of angels, the living bread, the daily bread. This is the one of whom it was promised that we would receive a hundredfold in this life. For just as daily food is given to laborers during their work, and their wages are kept for the end, so the Lord will return life at the end, and in the meantime, he promises and provides a hundredfold. What wonder, then, if he who has already followed it fears that he might lose this grace? This is the third measure, which he pointedly placed under a distinction, because it does not belong to everyone, since a hundredfold is not promised to everyone. And Bernard says again: 'Let us seek, then, the measures that the water jars held, two or three.' For the Savior also provides us with a threefold water; and anyone who can possess these three measures will be perfect. He himself wept over Lazarus and over the city of Jerusalem: this is the first water. He sweats as the hour of his Passion draws near; and this is the second water, flowing not just from his eyes, but from his whole body—red, indeed, and bloody. The third water, however, flowed from his side along with blood. And so, you have the first if, pierced by compunction for your sins, you water the soil of your conscience. You have the second if you eat your bread in the sweat of your face and punish your body with the labor of penance. It is, however, of a bloody color, whether because of the labor or because of the very fire of concupiscence that it extinguishes. Now, if you can advance to the grace of devotion, you will drink the water of the grace of the Savior and the Holy Spirit, which is sweeter than honey, and it will become in you a fountain of water springing up into eternal life; and remember that this is the water that proceeds from the side of the sleeper, and was without any struggle. For anyone who wishes to find delight in this grace must already be dead to the world. The first, therefore, cleanses the conscience of past sins; the second extinguishes desire so that you may grasp what is to come; the third, if you are worthy to reach it, quenches the thirst of the soul.
The Call to Follow
The chapter concludes with the calling of John and his bride to follow Christ, followed by a prayer for spiritual transformation.
When the wedding feast was over, the Lord called John aside and said to him, "Leave this wife and follow me." Having witnessed the miracle performed at the wedding, he immediately left his bride and followed the Lord. This was John’s first calling, through which he came into the familiarity and knowledge of Christ. His bride, however—named Anachita, or according to others, Mary Magdalene—voluntarily followed the Lord, just as her bridegroom did, along with other holy women. God’s works are perfect; so, once He had called one of the spouses, it was fitting to call the other as well. By attending the wedding, the Lord approved of carnal marriage; but by calling John away from it, He clearly showed us that spiritual marriage is far more worthy than carnal. Hence, it is observed in the Church that before a carnal union is consummated, either spouse may lawfully enter the religious life. PRAYER: Lord Jesus Christ, who on the third day—that is, in the time of grace—came in the flesh to the wedding, namely the union of Yourself and the Church, and turned water into wine, while those things which in the Old Scripture seemed carnal [were transformed].1 You have shown the spiritual realities that the water jars are full of, because the prophecies have been fulfilled. I ask you: transform my cold soul into the fervor of your love, my tasteless spirit into the savor of your sweetness, and my fickle and unstable heart into the constancy of your virtue and grace. Change the water of all my lack of devotion into the wine of fruitful compunction, so that I, a miserable man, may always drink and be intoxicated by it, and finally, through your mercy, deign to convert it into the wine of joy. Amen.
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Dcindc auno sequenti, scilicet trigesimo primo, coepit Jesus signis mirificis mundum illustrare. Et primo, approbans conjugium, nuptias intravit, et aquam in vinum convertit : quod, eadem die qua baptizatus fiiit, scilicet anno revoluto, fecit. Dominus, sua corporali praeseatia, ac nihilominus signorum suorum initio, nuptias quas instituit, tanquam licitas et honestas, honorare et commendare voluit, ne eas haeretici despicere et damnare praesumerent, Unde Beda : « Quia bona est castitas conjugalis, meliorcontinentia vidualis, optima munditia virginalis, ad probandum omnium electionem graduum; discernendum ^ tamen meritum singulorum , ex interaeratae Mariae Virginis utero na^ sci dignatus est, a prophetico Annae viduae ore mox natus benedicitur, a nuptiarum celebratoribus, jam juvenis invitatus, hos praesentia suae virtutis honorat. » Die, itaque, tertio, id est tertio ab Evangelista no^ minato post primos duos (quibus Jesus post regressum a deserto ad Joannem venit, quamvis irrter eos multi dies fluxermt), rvuptice factce^ sunt inCana Galiltgat, id est in quodam vico seu villa provinciae Galilaeae sic dicta. Quamvis autem dubium sit, . cujus nuptiae fuerunt : tamen nos meditemur eas fuisse Joannis evangelistae, sicutin prologo superJoannem /ficrowymi/5 videtur affirmare. Quem volentem nubere Christu»de nuptiis vocavit : et ex tunc Joan nes Christo, propter munditiam continentiae virginalis, magis familiaris fuit. Hoc etiam videtur, ex eo quod Christus non legitur fuisse in nuptiis aliis ; et per hoc : Mater Jesu erat ibi^ tanquam in nuptiis sui nepotis.
Non enim est verisimile, quod ipsa venisset, nisi multum sihi attinuisset, sicut ivit ad Elizabeth, cognatam suam, nec legitur in tali casu ivisse ad aliam. In ipsis ergo nuptiis Domina nostra fuit, non tanquam extranea invitata, sed tanquam primogenita, et dignior inter sorores fuit in domo sororis, quasi in domo sua. Cum enim soror ejus Maria Salome, uxor Zebedaei, vellet facere nuptias filio suo Joanni, vadens ad Dominam nostram inNazareth, quarto a Cana milliario, intimavit hoc ei, etsic ipsa ante alios venit ad praeparationem nuptiarum. Unde legitur quod Mater Jesu erat ibi, sed de Jesu et discipxilis ejus dicitur quod fuenint vocati. Qui tamen discipuli adhuc firmiternon adhaerebant; sed sequebantur gratia familiaritatis, imbui cupientes ejus doctrina. De Joseph autem, sponso Virginis , non fit mentio. Nam quidam dicunt eum tunc mortuum fuisse, et Virginem in custodiam Filii transisse, quia nec etiam deinceps de eo legitur in Evangelio. Quod si nondum mortuus fuit, tamen in Passione Domini sine dubio mortuus erat, quia uxor illius alio commendata est.
Conspice igitur Dominum Jesum inter alios, sicut unura quemvis de populo comedentem, et humiliter in loco infimo, non inter majores» sedentem. Nam docturus erat in posterum : Cum invitaius fueris ad nuptias, recumbe in novissimo loco. Ipse vero prius coepit facere, quam docere.
Conspice etiam Dominam obsequiosam, et in cunctis recte et ordinate faciendis sollicitam. Cumque prope finem convivii agnosceret vinum deficere, ivit ad Filium, et dixit ad eum : Vinum non habent; non casu, nec fortuito accidisse putandum est , ut Domino venientead nuptias,vinum deficeret; sed eo magisutoccasiomiraculifieret. Unde intelligens sancta Dei Genitrix, jam tempus perfectae aetatis, quo per miracula se ipsum Deum mundo innotesceret, et non filius Joseph, sed Dei et Mariae Virginis crederetur, ait : Vinum non habent; scilicet ad sufiicientiam. Quasi dicat : Fili mi, vinum hic deficit. Solum insinuat hic defectum, nihil petens, sciens quod amanti sufficit solum insinuare necessitatem, absque ulla petitione. Unde non dicit : Da eis vinum, ut reverentiam Filio servet, et in liberalitate Filii et misericordia spem ponens, tantum defectum proponit. Ex corde enim piissimo voluit praevenire totalem defectum, ne confusio appareret; et ideo invitavit Filium, quem ad hoc potentem sciebat. Plena quippe Spiritu Sancto, jam tunc illud miraculum praevidebat, quod Filius ejus facturus erat.
Quod ergo facere cogitabat , hoc illa ut faceret, admonebat, secundum HTeronymum, Congruum est, quod ubi Deus invitatur, temporalis vinum jucunditatis deficere debeat; hoc enim vino Sancti non delectantur, quia inebriat ad De oblivionem, et incendit ad concupiscentiam; nec dubium est quin Christus ad delectantes in vino jucunditatis nunquam introisset, et ideo congruum est ut in nuptiis Sanctorum deficiat. RespQndit Jesus : Quid mihi et iibi esi, mulier? quid me molestas? Secundum Augustinum, Maria mulier dicta est, non corrupta virginitate, sed appellatione gentis suae. Mulieres enim omnes feminas illi appellaverunt, proprietate linguae Hebraeae; unde €t mulier de«£va virgine, cum adhuc in paradiso esset, dicitur : MuUer quam dedisti mihi sociam, etc. Secundum Origenem, congrue vocat Mariam mulierem, pro sexu et proprietate cordis, per misericordiam emolliti : quoniam misericordia emollita mollia sensit de nuptiis clle/)rantibus, qui ex paupertate vini, in proximo manifestanda, verecundati fuissent. 3 Nsio Christi? -- Et addidit : Nondum venit hora mea, id est, nondum vini defectum sentiunt, qui adsunt : sine ergo eos primum hoc sentire, quia cum necessitatem cognoverint, magis reputabunt beneficium quod recipient.
Nam , secundum Chrysostomum, Beata Virgo, ex pietate mota, voluit praeoccupare tempus debitum faciendi miraculum. Et quia istud miraculum inter miracula Christi erat primum, et ad confirmationem discipulorum ; ideo debuit esse notum ibidem existentibus , et gratum ipsis convivantibus. Hoc autem magis fuit , ex eo quod factum est, post talem vini defectum, quam si ante fuisset factum. Et quia, ut dictum est, Mater Jesu voluit praevenire totalem defectum, et quod statim, antequam esset opportunum, Christus faceret miraculum; ideo Christus, Matre haud dubium sapientior, eam repressit, dicens : Quid mihi et tibi est, mulier? quasi dicat : Scire tempus aptum ad faciendum miraculum fiendum non est mihi et tibi commune, sed mihi soli convenit. Propter quod subditur : Nondum venit hora mea, id est hora conveniens ^Eiciendi miraculum, a me solo cbgnita. Sed, secundum Augustinum,hct. re miracula competebat Christo, secundum divinam naturam , quam a Matre non habuit; et ideo praedicto modo respondendo Matri, ostendere voluit quod in hoc non tenebatur ei obedire; quia in natura divina nihil habuit a Matre, nec, per consequens , cum ea aliquid commune.
Ideo dicit : Quid mihi et tibi est, mulier? Quasi dicat : Vis fieri rairaculum; sed ad hoc agendum, quid commune habeo lecum ? Quasi etiam dicat : Ex natura communi tecum hoc non ago, sed ex eo quod habeo a Patre; quia virtutem faciendi miracula a Patre habeo, non a te. Sed quia humanitatem, in qua passus est, traxit a Matre, ideo addidit : Nondum venit hora mea, a me disposita, hora scilicet voluntatis, non necessitatis ; id est, tempus patiendi ex communi mihi et tibi, scilicet in natura quam a te habeo : et tunc te recognoscam, et tibi condescendam. Unde cum venisset hora , qua ut homo moreretur , de cruce, cognitam Matrem recommendavit discipulo , quem prae ceteris diligebat. Primae tamen sententiae, secundum Chrysostomum , magis consonat littera sequens; quia Mater Jesu ex ejus responsione non ostendit petitionem suam repulsam, sed convenienter dilatam.
Unde de Domini responsione non diffidens, sed de sua benignitate praesumens, rediit ad ministros qui serviebant in nuptiis illis, et fiducialiter mittens illos ad Filium suum, dinit eis : Quodcunque dixerit vobis, facite, exspectans, hora convenienti a Filio suo cognita, impletionem petitionis suae; quasi dicat : Licet abnegare videatur, tamen faciet. Intellexit enim in illis verbis Domini ipsum non exasperatum ; et ideo fiducialiter imperavit ministris , ut praecepta implerent Filii jubentis. Sciebat enimeumtantae misericordiae et pietatis, quod . ^7 eofflpateretur indigentibus ct fticeret quod petebatur , licet aspcfc lo* qtii ct negare videreiur. Sana doCirina Virginis Marjae, ut iBctnper debeamus Christo obcdire : et per hoc etiammonimur de Domino non desperare, si nobis, cum oramus, v! deatur de faao durius respondere, sed cum beata Virgine fiducialiter e|us misericordiam exspectare. Sed cum Christus maximam reverentiam Matri detuierit, mirum videtur quod sic extranee ei respondit. Dura quidem videtur praediaa Domini re«ponsio.
$ed, secundum Augustinum, instructoria est ; quia in divinis, qutt Dei Bunt, Matrem recognoscere non debemus. Et similiter, secundum Bernardum, ad instructionem nostram fuit , qui de hoc loco sic dicit : « Quid tibi et ifli , Domine? Nonne quod Filio et Matri? Quidad illam pertines quaeris, cum sis henedictus frucius ventris sui immaculati > Nonne ipsa est, quae salvo pudore concepit, et sine corruptione te peperit? Nonne ipsa est, wi cujus utero novem mcnsibus moratus es : dqus virgineis uberibus lactatuses : cum qua duodecim annorum factus de 5erusalem descendisti, et eras Stthditus ilti? Dicis:Qirt\l mifa et tibi ? Multum per oranem modum ; scd manifeste jam video, qtK>d non veiut indignans, aut confundere volens Virginis et Matris tcneram vereoundiam , dixcris : Quid miM et HM? cum venientibus ad te, jtncta praeceptum ejus, ministris, nihil Canctatus, facias quod ^uggessit.
Utquid ergo, fratrcs, utquid respondertt prius> Utique propter nos ct CMiversos ad Dominum : ut jam non aoilicitet camalium cura parentum, & necessitudines illae non impedtant exercitum spirituale. Quamdiu^nim de mundo sumus , debitof^ tio6. constat csse parentibiis. At postquam reliquimus nostnctipsos, multb tnagis ab eorum dcdlidtudiwe libcrtti «utnut;. Unde fegimus fratrem quemdam, in eremo convcreantem,. cum ad tum camalis frater, tuxilii gratia, adventasset, respondissc , ut adiret alterura fratrcm eorum , cum iUe utique jam obiisset. Cum admiratut, qui vencrat, respondcret qoia iHe obiit, ercmita se quoque similiter obiissc respondit. Optimc crgo no& docuit Dominus, ne soUiciti s^mus super propinquos camis nostr« , plu!
f quam rdigio postulet, quando ipse Matri, et tali Matri respondlt : Quid tibi et mihi est, mulier? Sic et in alio k>co, cum suggc» reret ci <quidam , quoniam Mater ojus ct fratrcs cjus fbris starcnt, quaerentes ei loqui, respondit: Qu^ ett MatermeOy etfraires mei? Ubi modo sont , qui tam carAaliter , et intnicsr, super camalibus propin-> qois suia solliciti sunt, ac si adhuc viverent et ipu cum eis> • hnc Berwardus, 5 Htxmua: aqua jitventur implbKJ* -- JErani auiem i*f lapidea hy^ dn» «X, posHie secundum purificationem, id est secundim& morem et dtum puriiicatioms, Judoforum, hoc eftt vasa «quatica , et «quamm reoeptui parata ab u^op,, quod est aqua ; sic dicta, ut si fori» contigisset rfiquem de convivis, vel de ministris lawre sc, vel vasa, aquam ad hoc inveniret, et habcret paratam. Crcbro enim manus etvasa eipulaloria Judsei baptizabant, id cst lava-» bant ct purificabant; et u casu immUndum aliquid teti^iw«it, nist prius loti, non ccaocd^nt. Capie-beM, «atMn, singuUe, hjifeiae, wetretMS, id est mensims, hinas vH temas, « pL^w, quod cst mcnsurt sic dicta. S«cundam JMorum, mecpcta qwedam mensana cst continou decem aextarios; «t secuoduni eumdctt, sextarius oontinet tantuni dun libims, qui, bisassum{^&, vocatur bilibris. £^ disrit Jeeus^ mini«trxS) impklietydrias aquA. k3X(iyM enim de aqua prius posita inde assumpserant ad purificationem vasorum : et ideo jussit Jesus suppleri quod fiierat amotum.
Euntes igitur ministri hauserunt aqiiam de puteo : qui adhuc ibi esse dicitur,' extra viculum , et impleverwit hy-drias nsque ad summum, Quas cum fiiissent impletae aqua , conversa est in vinum divina virtute, Non dicitor hic quod aliqua verl^a ad hoc dlxerit, sicut in transsubstantiatione panis et vini in Corpus suimi et Sangumem jsed occtilta virtute divinitatis hoc operatus est. Sine ergo omni verbo, sola Domini voluntate, in optimum vinum aqua conversa est; cum tamen alia miracula, et verbo, et tactu corporeo, et aliquando fletu perfecerit.
Et dixlt tis Jesus : Haurite nunc, et ferte archiiriclina, In hoc duo notantur : primum, discretio Domini, quia primo misit magis honorabili; nec in hoc fiiit personarum acceptor quia, secundum Augustinum, non cum homines diverso modo pro suis gradibus honoramus, tunc timcndum est, ne personas accipiamus. — Secundum, humilitas Domini; quia patet quod sedebat longe ab architriclino, cum diceret : Ferte illi, quasi ab eo remoto, et cum ille sederet in magis honorabili loco , colligitur quod Dominus nolens sedere ibi, nec juxta eum , elegit ibi humiliorem locum. Triclinium est locus ubi sunt tres ordines mensarum, secundum gradus superiores et inferiores ordinatarum : sicut solet esse in refectoriis religiosorum. Et dicitur triclinium a triplici ordine lectorum , super quos sedendo, recumbentes comedebant. KXfvTj enim Graece , lectum Latine signincat. Nam antiquitus, in lectis sedentes et accumbentes comedere solebant, ut ex labore fetigationis, interim dum cibus sumitur, membra quiescerent. Et ideo in Scripturis dicuntur comedentes accumbere, vei recumbere, seu discumbere, quod est quasi jacendo comedere. Architriclinus est princeps et primas triclinii, id est principalis, et primus inter convivantes in triclinio.
Et probabile est quod fuerit aliquis sacerdos illius temporis, qui nuptiis intererat, ad benedicendum, et ad ostendendum qualiter debeant procedere, secundum Legem et statuta seniorum. Voluit ergo Dominus noster, quod principaiior inter convivas, primo de vino illo gustaret, ut praesidentis sententia acceptabilior esset, et ex ipsius commendatione miraculum notius fieret. Sic etiam nos debemus nostra examinatori prslato offerre, ad probandum ea.
Ut auiem gustavit architridinus aquam vinum factam, id est, mutatam in vinum, et non sciebat tmde esset, sciiicet per Christi virtutem, vocat sponsum, quasi ad arguendum ipsum, et dicit ei : OmtuM homo, rationalis et prudenter agens,^ in principio bonum vinum apponit, convivantibus ; quia tunc sensus est vivax et potest discemere vini bonttatem , et acceptare , et atm inebriati fuerint, tunc, apponit, id quod deteriuSy id est aquosius, et debilius ad mitigationcm ebrietatis, quia tunc non sic sciunt discernere inter bonum et deterius. Tu autem, contra consuetudinem feciens, ser^ vasti vinum bonum usque adhuc, ita quod modo sapor ejus discerni non potest ; quasi diceret, arguendo eum : Inordinate et imprudenter fecisti contrarium. Iste tamen, ut praedictum est, ignoranter loquebatur. Ministri ergo, qui dederant vinum Hli et aliis, divulgavcrunt miraculum, quia ipsi sdebant quomodo fuerat fiictum. Commendavrt architriclinus vini bonitatem, et post in communi commendavenint miraculi novitatem. Non dubium quin melior erat mutati vini natura, quam nati. Unde Chrysostomus : a Fecit aquam in vinum ; non simpliciter autem vinum, sed vinum optimum. Talia enim Christi mi~ racula multo his quae per manum perficiuntur, speciosiora et potiora quodammodo sunt : ita et in aliis, quando membrum direxit corporis claudicans, sanis demonstrabat hoc melius.
» Et iterum : « Generale est in omnibus Christi miraculis, quod semper ad aliquid melius terminatur, quam posset fieri per naturam : » haec Chrysostomus. 8 — HOC miraculum, primo a Christo factum est ad manifestandam veritatem divinitatis in eo latentem, et ad confirmandam eorum fidem. Et hoc est quod dicitur : Hoc fecit Jesus initium signorum, per se factorum, quia ante hoc fuerunt signa per Patrem facta circa ipsum. Et ideo falsum est quod dicitur de signis puerilibus, in libro de infantia Salvatoris, et in Evangelio Nazaraeorum. Fecit autem hoc, in Cana, villa quadam provinciae Galilcece, In qua villa, ostenditur locus ubi steterunt hydriae , et triclinium ubi steterunt mensae; et descenditur ad ea per plures gradus, sub terra, sicut est in pluribus aliis locis sanctis : quod forte accidit propter frequentes destructiones et ruinas factas in illis. Et manifestavit per hoc signum gloriam suam, id est gloriosam latentem in carne deitatem, et per deitatis potentiam, per quam haec fecit, et quam gloriosus est ; ostendens per efifectum divinae virtutis, quod ipse essct Dominus virtutum et Rex gloriae, et quod ipse esset Sponsus Ecclesiae; et quod ipse esset qui cuncta ex nihilo potuit creare, qui etiam. sicut Dominus, quando voluit, potuit elementa immutare ; ostendens ita, secundum Chrysostomum, quoniam ipse est, qui in vineis aquam transmutat; pluviam per radicem in vinum vertit, quodque in planta per multum temporis fit, hoc repente simul in nuptiis operatus est.
Et, viso miraculo, crediderunt in eum discipuli ejus, scilicet magis firmiter et perfecte, quam ante miraculum. Habebat enim paucos discipulos, sicutet Joannes, quos familiariter docebat, non tamen sic inseparabiliter adhaerentes, et perfecte credentes, sicut post miraculum : sed qui illi fuerunt , nescimus. Unde dicuntur discipuli , propter notitiam, et sequelam, et mutuum inter Christum et ipsos amorem. Vel quia post futuri discipuli erant : ad verbum enim Joannis plures eum occulte audiebant, qui postmodum omnino eum secuti sunt. Potest etiam dici, quod aliqui de novo in eum crediderunt, et illi qui prius crediderant, ut Andreas et alii, per hoc in fide solidati fuerunt. Ubi Augustinus : « Scriptura non solum illos duodenos appellat discipulos ejus, sed omnes qui in eum credentes magisterio ejus ad regnum coelorum erudiebantur.
Notandum hic quod, secundum quadruplicem sensum sacrae Scripturae, quadruplices sunt nuptiae, scilicet : carnalis copulationis , secundum sensum litteralem ; . divinae Incarnationis , secundum sensum allegoricum ; spiritualis conjunctionis , secundum sensum tropologicum , et beatae fruitionis, secundum sensum anagogicum. De primis nuptiis, ad litteram, est evangelium praesens. Istis nuptiis interesse debent Mater Jesu, et Jesus, cum discipulis suis ; per istos tres enim intelliguntur tria bona matrimonii. ^rimum bonum est fides castitatis, quod significat casta Mater Domini ; secundum est sacramentum : significat enim conjunctionem divinitatis et humanitaiis in Christo, vel Christi et Ecclesiae, quam sacram rem significat et efficit Christus, qui interfuit nuptiis; tertium est proles suscipienda, et educanda in fide Christi, quod significant Christi discipuli. — Secundae nuptiae allegoricae sunt divinae Incarnationis. In his nuptiis sponsus est Filius Dei, Verbum atemum ; sponsa vero, humana natura. In his nuptiis, totaliter fuit Mater Jesu, et ipse Jesus, et discipuli ejus futuri, quos elegit in ipso, ante mundi constitutionem.
Harum nuptiarum proles sunt omnes qui cre^unt in eum. Aliter, istae nuptiae allegorice dicuntur esse inter Christum sponsum et Ecclesiam sponsam , quarum nuptiarum proles sunt omnes fideles , et redit in idem cum jam praemissis. -- Tertiae nuptiae sunt tropologicae, spiritualis videlicet conjunctionis Dei et animae ; in his nuptiis consistunt tria bona conjugii : fides, proles, sacramentum. — Quartae nuptiae sunt anagogicae et coelestes, in quibus gaudium nostrum erit plenum. Unde in Apocalypsi : Gaudeamus, et exsultemus, et demus gloriam Deo : quia venerunt nuptice Agni, ei uxor ejus prceparavit se. Ad has nuptias non intrant, nisi beati, qui ad coenam nuptiarum Agni vocati sunt, quales sunt virgines prudentes, quae intraverunt cum sponso, et clausa est janua. Sicut ergo sunt nuptiae hominis et hominis in carnali copulatione , ita sunt nuptiae Dei et hominis in naturarum conjunctione, et spiritus creati , et Spiritus increati societate : et hoc in gratia et gloria. Primae nuptiae Dei et hominis factae sunt, cum humanam naturam divinae naturae in unitatem personae copulavit.
Secundae sunt Dei et hominis in uno spiritu, in gratia charitatis conjuncti. Tertiae sunt Dei et hominis in gloria; quando fidelisanima ingreditur thalamum sponsi, in secreto coelestis luminis. In omnibus autem his, aqua terrenae consolationis insipidae transit in vinum jucunditatis aeternae, in Dei sapore et societate.
PoSSUmus etiam dicere quod per nuptias, de quibus hic secundum sensum litteraJem dicitur, conjunctio Christi et Ecclesiae intelligitur : et quod istud matrimonium in utero virginali initiatum fiiit, quando Deus Pater Filio humanam naturam in unitate personae univit , et sic thalamus hujus conjunctionis fuit uterus virginalis. Publicatum autem fuit, quando Ecclesia sibi per fidem conjuncta est ; consummatum vero erit, quando sponsa, id est Ecclesia, introducetur in thalamum Sponsi, in coelestem scilicet gloriam. Et, secundum Bedam, non vacat a mysterio, quod die tertia nuptice facice referuntur. Primus namque dies est tempus legis naturae, quo Patriarcharum exemplo ; secundus, tempus Legis scriptae, quo Prophetarum scriptis ; tertius, tempus gratiae, quo Evangelistarum praeconiis , quasi tertiae diei luce mundo refulsit, in quo Dominus in carne natus apparuit, et nuptias celebravit. Unde Osee : Vivificabit nos post duos dies ; in die tertia suscitabit nos, etc. Sed ad hoc quod in Cana Galilaeae, id est f e/o transmigraiionis, eaedem nuptiae factae perhibentur, significat eos gratia Dei dignos esse, qui zelo devotionis fervere, ac de vitiis ad virtutes, et de terrenis ad aeterna norunt transmigrare. Et, secundum Augustinum, mysteria quae in illo Domini miraculo latent, videamus ; oportebat implere in Christo quae de illo scripta erant ; illa erant aqua ; fecit autem de aqua vinum, cum aperuiteis sensum, etexposuit. Sic enim sapit quod non sapiebat, et inebriat quod non inebriabat.
Ut autem dicit Akuinus, ministri sunt doctores Novi Testamenti, qui Scripturas spiritualiter aliis interpretantur. Architriciinus vero est aliquis Legis peritus : ut Nicodemus, Gamaliel, Saulus. Dum ergo talibus Evangelii verbum committitur , quod in littera Legisoccultatur, quasi vinum de aqua factum, architriclino propinatur. Et bene in domo nuptiarum tres ordines discumbentium, altitudine inter se dlstantes, describuntnr; quia Ecclesia tribus ordinibus fidelium constat, scilicet : conjugatorum , continentium , et doctorum. Optimum autem vinum Christus usque adhuc conservavit, id est Evangelium suum, usque in sextam aetatem distulit. Sed, aliis propter prolixitatem vitandam omissis de nuptiis tropologicis, propter moralitatem aliquantulum latius videamus. 1 2 ? — Spiritualiter ergo in Cana Galilaeae fiunt nuptiae, quando intra sanctam Ecclesiam, sive conversationem bonam, per fervorem, Christo fideles animae sociantur : Cana enim interpretatur j^elus, et significat fervorem dilectionis.
Gaiilaea vero interpretatur transmigratio facta : et designat Ecclesiam. Ex qua interpretatiooe hoc ostenditur, quod illi feliciter ad has spirituales nuptias veniunt, et discumbentes digni Christo sunt, qui fervore dilectionis, et zelo amoris Dei tacti, mala opera respuere et bona amare didicerunt, ac de vitiis ad virtutes, et de statu culpae ad gratiam, nec non de terreno amore ad coeleste desiderium, et a seipsis in Deum transmigraverunt. In sancta namque Ecclesia, sive in spiritualis vitae conversatione honesta» respuentes mala, amamus b^na ; et postponeates transitoria, transmigramus ad aetema. Ad hoc facit, quod iUae eximiae nuptiae in Annimtiatione, quando beata Virgo coeli nupsit Architecto, sunt in Gaiilaea factae , ad insinuandum quod mens apta nuptiis spirituaiibus debet esse in transmigratione. In his nuptiis, Jesus Saivator, id est, qui popmlum suum salvat a peccatis eorum, aquam convertit in vinum, quando convertit impium, et facit pium; quando aufert culpam, et confert gratiam : sed ad preces beatae Vlrginis, quae semper compatitur miseris, implentur hydriae, et aqua tristitiae convertitur in vinum consolationis et devotionis aeternae. Sex hydriae sunt quinque sensus corporis , cum uno simplici sensu animae : sed hydriae dlcuntur lapideae, quia sensus nostri ante gratiam obdurati sunt per culpam. Istas hydrias aqua implemus , quapdo fletu nostrae compunctionis omnes sensus nostros a culpa transacfia perfecte lavamus : tali aqua purificantur Judaei, id est veri confesfiores Christi, qui non tantum coofitentur eum voce oris, sed etiam opere manuum, in veritate cordis. Capiunt autem hydriae metretas binas vel ternas : biaa&» quando flemus quae commisimus delectatione et consensu ; ternas vero, quando fletibus purgamus» noa solum dilectionem pravam et consensum, verum etiam opus malum.
Aqua denique in vinum convertitur, quando fletum culpae jucunditaa gratiae sequitur : vel etiam quando in mente hominis opus Dei, quod laboranti prius non sapit per spirirtualem negligentiam, illuminato dulcescit. Omnis autem homo primum vinum bonum ponit, quia homines, ea quae ad vinum bonum pertinent, scilicet delectabila, amant et quaeTunt in prsBsenti ; deinde, quod deterius est, quia amara invenient et recipient in futuro. Sic ergo dia* bolus primo suggerit aliqua sub -spede boni. Et cum quis per compla<:entiam inebriatus fuerit, tunc,quod deterius est, scilicet enormitates diversas» in peccatis superinducit. Sed Christus non primo vinum bo^ num ponit, sed in posterum servat^ quia a principio amara et dura proponit ; quia arcta esi via, qucc ducit ad vitam ; et^ ut alibi, onmes qui pie volunt in Ckristo vivcre, amaritudines et tribulationes patiuntur, sed in futuro, delectationes et gaudia consequuntur ; et parva sunt bona, quae nobis tribuit in praesenti tempore, ad comparationem fiiturorum, qus bonis daturus est In ssternitate. Bonus medicus nunquam dat bonum et purum vinum in&rmOf vel illi qui evasit de in^zoitate, quamdiu est debilis, donec perfectam habeat sanitatem; aed 4at illi vinum a^ua mixtum. Sic bomine existente m vitaista, quam* vis evaserit infirmitatem peceati, tamen debilis est et potest recidi* vare, dat Dominus vinum mixtum ■aqua tribulationis ; sed in fine» quando babebitperfectam sanitatem, tunc dabit vinum purum aetem» consolationis.
De prsedictis bydriis et metretis sic dicit Bernardus t «Sex hydriae positae sunt his qmi post Baptismum in peccata labun* tur. Prima hydria, et prima purgatio in compunctione est, de qua legimus : quoniam si impius egerit poenitentiam ab omnibus peccatis suis, omnium iniquitatum ejus, quas operatus est, non recordabor. Secunda vero confessio est : omnia siquidem in confessione lavantur. Tertia, ^emoayaanim krgitio : iiinc enim habet in Evangelio ; Dateeleemosynam, et omnia munda suttt vobis, Quarta est remissio injuriarum, secundum quod orantea dicimua : Dimitte nobis debita nostra ; sicut et nos dimittimus debir toribus nostris. Quinta est afBic^Q corporis, unde exoramus : Ut mundi per abstinentiam^ Deo canamus graiiam. Sexta est obedientia pr«cepto<' rum» sicut audierunt discipuli» quod utinam mereamur audire ^ nos ; Vos mundi estis, propter ««v monem quem locutus sum vobis^ Nimirum quia non erant sicut hi de quibus dicetur : Sermo meuf WM capit in vobis; sed in auditw verbi obedierant ei. Hae sunt s^ hydri», posite in purificationem Dostram : et quae vacuae sunt «I plenae vento, si pro in«fni gloria observantur. Aqua replentur, si ti* more Dd custodiuntur , quoniam timor Domini, fons vitae.
Aqua, inquam , timor Domini est ; ctsi minus sapida, sed optime refrige» rans animam noxiis desideriis «estuantem : aqua est, quae jacult inimici ignita possit exstinguercu Sed divina virtute aqua mutatur in vinum : quoniam perfecia charim tas, foras mittit iimorem, Dicuntur autem lapideae hydriae , non tam propter duritiam, quam propteir stabilitatem, capientes singulae me* tretas binas vel ternas ; duae metrc» tae : timor gehennae incurrendae d timor ^oriae amittendae. Sed quiji haec de contingenti futuro supt, et blandiri sibi potest anima, dicens : Postquam aliquamdiu in voluptatibus tuis vixeris, ages poenitentiam, Ut nec istam perdas, nec illam incurras, bonum est adhiberi et tertium, qui utique spiritualibus notus est, eo utilior quo de praesenti c«t. Timent qui noverunt spirituakm cibum , nequando foitft fraud^tur eo. Ipse est panis At^ gelorumj panis vivus, panis quotidianus. Hic est de quo promissum est, quia centuplum accipiemus in hoc seculo. Sicut enim mercenariis et cibus quotidianus datur in opere, et merces servatur in fine ; sic Dominus vitam in fine reddet, et interim centuplum repromittit et exhibet. Quid ergo mirum, si timet ne perdat hanc gratiam, qui jam secutus est eam : hgec est metreta tertia, quam sub distinctione signanter posuit, eo quod non omnium sit, quia nec omnihus centuplum repromittitur. » Et iterum Bernardus : « Quasramus ergo mensuras, quas hydriae capiebant binas aut trinas.
Nam et Salvator triplicem nobis aquam apponit; et perfectus omnis erit, qui has tres metretas habere potuerit. Plorat ipse super Lazarum, et super civitatem Jerusalem : hsec est aqua prima. Sudat, imminente Passionis hora ; et haec est secunda , non ab oculis tantum, sed a toto corpore manans, rubea quidem et sanguinea. Tertia vero aqua, una cum sanguine manavit ex ejus latere. Et tu ergo primum habes, si de peccatis compunctus , conscientiae stratum rigas. Secundam habes, si in sudore vultus tui, pane tuo vescaris, et labore poenitentiae corpus tuum castiges. Est autem coloris sanguinei, sive propter laborem, sive propter ipsum concupiscentiae, quem exstinguit, ignem. Jam vero, si proficere potes usque ad gratiam devotionis, pbtaberis aqua gratiae Salvatoris, et Spiritus Sancti, quae super mel dulcis est, et fiet in te aquce fons in vitam ceternam salientis : et memento hanc esse aquam, quae de latere dormientis procedit, et sine omni molestia fuit.
Oportet enim quod jam mundo mortuus sit, qui in hac gratia delectari voluerit. Prima igitur a praeteritis delictis abluit con- ' scientiam; secunda, ut futura capias , exstinguit concupiscentiam ; tertia vero, si ad eam pervenire merueris, sitientem potat animam :
Finito autem convivio, Dominus vocavit Joannem seorsum, et dixit ad eum : Dimitte hanc uxorem, et sequere me. Qui, viso miraculo in ejus nuptiis facto, statim relicta sponsa sua, secutus est Dominum. Et haec fuit prima vocatio Joannis, qua ad Chrisii venit familiaritatem et notitiam. Sponsa vero ejus, Anachita nomine, vel, secundum alios, Maria Magdalena, voluntarie, sicut sponsus ejus, cum aliis sanctis mulieribus, Dominum secuta est. Dei enim perfecta sunt opera; et ideo ex quo vocavit unum conjugum, conveniens fuit vocare et alterum. In hoc ergo quod Dominus nuptiis interfuit, carnale matrimonium approbavit ; sed in eo quod Joannem de nuptiis vocavit, intelligi aperte dedit, quod longe dignius est spirituale matrimonium, quam carnale. Unde in Ecclesia observatur quod ante copulam carnalem, potest licite alter conjugum intrare religionem. ORATIO Dominc Jesu Christe, qui die tertia, scilicet tempore gratiae, ad nuptias, scilicet conjunctionis tui et Ecclesiae, per carnem venisti , et aquam in vinum convertisti, dum ea quae in Scriptura veteri carnalia videbantur.
spiritualia ostendisti, unde plenae sunt hydriae, quia impletae sunt prophetiae : Converte, quaeso, animam meam frigidam in charitatis tuae fervorem; insipidam, in suavitatis tuae saporem; fiuxibilem et instabilem, in virtutis et gratiae tuae constantiam : mutans aquam totius meae indevotionis, in vinum fructuosae compunctionis, quo me miserum semper potare, et inebriare, ac illud tandem in vinum jucunditatis convertere de tua misericordia digheris. Amen.
Scripture echoes
- ↩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.
- ↩Acts.1.1 — The first account I composed, Theophilus, about all that Jesus began to do and to teach.
Notes
- 1 ↩The Latin sentence ends abruptly; the translation completes the sense implied by the context of the preceding section.
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