Summary of the Week and a Reflection (17th February)

MARY IN JOHN’S GOSPEL

Franklin Muchangi

This gospel is chronologically the last. The Church had much experience; she had had time to deepen the words and the life of Jesus. It is the gospel of ‘signs’. His aim is expressed in 20:31 – ‘These signs are recorded so that you may believe that Jesus is the Christ, the Son of God and that believing this you may have life through this name’. In John, thus, Mary will be an elder in the faith for the disciples. In the two cases where Mary is present in this gospel, the word, ‘believe’ is emphasized.

THE VIRGINAL CONCEPTION

Right from the beginning John testifies the divine origin of Jesus. In Jn 1: 12-13, the evangelist inserts in this context a brief allusion to the virginal conception of Jesus. This is the first passage in this gospel to make reference to Mary, particularly to the mystery of the Incarnation of the Word in her most pure womb. Nevertheless, it is worth noting that this text has textual variations and opinions of its interpretation remains divided among the scholars. But, the above mentioned interpretation enjoys the support of a good part of the patristic and theological Tradition. Many theologians have taken seriously the possibility of finding an affirmation of the virginal conception of Christ in this passage. No matter the position that one holds, one cannot deny the fact that John’s gospel insists on the uniqueness of Jesus. All his gospel stresses the fact that Jesus is the one sent by the Father and is returning to the Father.

MARY AT CANA

            The figure of Mary occupies the front stage. The initiative of Mary obtains the miracle, the miracle which manifests the glory of Jesus and that in turn produces faith in the disciples. John never calls Mary by her name, but rather by a gracious title of honor, ‘mother of Jesus’. This certainly is a sign of respect.

            This first sign is loaded with words full of symbolism. The water turned by Jesus into wine symbolizes the Law, while the new wine is the gospel proclaimed by Christ. The water served for the purification of the Jews. There is a shift from the Old Law to the New Law, the law of love. The filling of the jars ‘to the brim’, indicates the superabundance of blessings brought by the redemption. The wedding feast as context of the miracle symbolizes the messianic nuptials between God and mankind. Jesus is the divine Groom wedded to his disciples. Mary role is that of mediation. But she is also both Bride and Mother. She is the bride of the word incarnate, Mother of the Church. Jesus’ addressing his mother as ‘woman’ is not to be taken as an expression of disrespect. It is rich in meaning. To understand its meaning, one has to see the connection between Mary, the ‘Woman of Cana’, with the ‘Woman of Genesis’, the ‘Woman of Galatians’, the ‘Woman of Calvary’ and the ‘Woman of Revelation’. There is a symbolic import in the title ‘Woman’.

            We can rightly say that Mary helps us realize who Jesus is, to have faith in him and to center ourselves on her son. We are invited to do ‘all that he tells us’. Mary is the one who believed and we are invited to believe.