When Your "hour" comes

January 17, 2016

Second Sunday in Ordinary Time

It-Tieni Ħadd matul is-Sena

Messalin C 264

Reading 1                 -           Isaiah 62:1-5

For Zion’s sake I will not be silent, for Jerusalem’s sake I will not be quiet, until her vindication shines forth like the dawn and her victory like a burning torch. Nations shall behold your vindication, and all the kings your glory; you shall be called by a new name pronounced by the mouth of the LORD. You shall be a glorious crown in the hand of the LORD, a royal diadem held by your God. No more shall people call you “Forsaken, “ or your land “Desolate, “ but you shall be called “My Delight", and your land “Espoused.” For the LORD delights in you and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you; and as a bridegroom rejoices in his bride so shall your God rejoice in you.  This is the Word of the Lord.

L-Ewwel Qari    -   mill-Ktieb tal-Profeta Isaija 62, 1-5

Minħabba f'Sijon ma nehdiex, minħabba f'Ġerusalem ma niskotx, sa ma tfeġġ bħal  dija  l-ġustizzja tagħha, tħeġġeġ bħal torċa s-salvazzjoni tagħha. Il-ġustizzja tiegħek għad jarawha l-ġnus, u s-sebħ tiegħek jarawh is-slaten kollha. B'isem ġdid għad isejħulek, isem li għad jagħżlu fomm il-Mulej. Għad tkun kuruna ta' ġmiel f'id il-Mulej u dijadema ta' sultan f'id Alla tieghek. Ma jgħidulekx aktar  .-Abbandunata, anqas lill artek l-Imħarbta. Lilek għad isejħulek  Għaxqti fiha, u lil artek għad igħidulha Għarusa, għax il-għaxqa tal-Mulej fik, u artek għad titgħarras. Bħalma l-għarus jitgħarras xebba, hekk jitgħarrsek il-Bennej tiegħek; u bħalma l-għarus jitgħaxxaq b'għarustu, hekk jitgħaxxaq bik Alla tiegħek. Il-Kelma tal-Mulej

Responsorial Psalm          -           PSALM 96:1-2, 2-3, 7-8, 9-10

                R. (3) Proclaim his marvelous deeds to all the nations.

Sing to the LORD a new song;
sing to the LORD, all you lands.
Sing to the LORD; bless his name                            R/

Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.             R/

Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!           R/

Worship the LORD in holy attire.
Tremble before him, all the earth;
Say among the nations: The LORD is king.
He governs the peoples with equity.                    R/

Salm Responsorjali                       Salm 95

                R/  Xandru fost il-popli kollha, l-għeuġibijiet tal-Mulej

Għannu lill-Mulej għanja ġdida;

għannu lill-Mulej fl-art kollha!

Għannu lill-Mulej, bierku ismu!                                R/

Ħabbru minn jum għal ieħor is-salvazzjoni tiegħu.

Xandru fost il-ġnus is-sebħ tiegħu,

fost il-popli  kollha l-għeġubijiet tiegħu!             R/

Agħtu lill-Mulej, familji tal-popli,

agħtu lill-Mulej sebħ u setgħa,

agħtu lill-Mulej is-sebħ ta' ismu!                             R/

Inxteħtu quddiem il-Mulej b'tiżjin qaddis;

triegħdu quddiemu, nies  kollha tal-art!

Għidu fost il-ġnus:  "Il-Mulej isaltan!"

Huwa jiġġudika l-popli bis-sewwa.                        R/

Reading 2                 -           1 Corinthians 12:4-11

Brothers and sisters: There are different kinds of spiritual gifts but the same Spirit;  there are different forms of service but the same Lord;  there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. To one is given through the Spirit the expression of wisdom; to another, the expression of knowledge according to the same Spirit; to another, faith by the same Spirit; to another, gifts of healing by the one Spirit; to another, mighty deeds; to another, prophecy; to another, discernment of spirits; to another, varieties of tongues; to another, interpretation of tongues. But one and the same Spirit produces all of these, distributing them individually to each person as he wishes. This is the Word of the Lord.

It-Tieni Qari   -   mill-Ewwel Ittra lill-Korintin. 12, 4-11

Ħuti, hemm diversi doni,  imma wieħed hu l-Ispirtu; hemm diversi ministeri, imma l-istess wieħed hu l-Mulej; hemm diversi ħidmiet, imma l-istess Alla, li jaħdem  kollox f'kulħadd.  Lil kull wieħed tingħata r-rivelazzjoni tal-Ispirtu għall-ġid ta' kulħadd; lil wieħed  kliem l-għerf, mill-istess Spirtu; lil ieħor kliem tas-sapjenza, milll-istess Spirtu; lil ieħor il-fidi, mill-istess Spirtu; lil ieħor id-don tal-fejqan, mill-istess Spirtu; lil ieħor is-setgħa tal-mirakli; lil ieħor id-don tal-prefezzija; lil ieħor id-don tal-għażla tal-ispirti; lil ieħor diversi ilsna; lil ieħor it-tifsir tal-ilsna. Dan kollu jaħdmu l-istess Spirtu wieħed, li jqassam lil kull wieħed kif jogħġbu. Il-Kelma tal-Mulej

Gospel                       John 2:1-11

There was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus and his disciples were also invited to the wedding. When the wine ran short, the mother of Jesus said to him,“They have no wine.” And Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.” His mother said to the servers, “Do whatever he tells you.” Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons. Jesus told the them, “Fill the jars with water.” So they filled them to the brim. Then he told them, “Draw some out now and take it to the headwaiter.” So they took it. And when the headwaiter tasted the water that had become wine, without knowing where it came from — although the servers who had drawn the water knew — the headwaiter called the bridegroom and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.” Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory, and his disciples began to believe in him.   This is the Word of the Lord.

L-Evanġelju   -   skont San Ġwann 2, 1-12

F'dak iż-żmien, sar tieġ f'Kana tal-Galilija, u omm  Ġesu' kienet hemm.   Ġesu' kien mistieden għat-tieġ hu ukoll flimkien mad-dixxipli tiegħu. Billi  ma kienx fadal iżjed inbid,  omm Ġesu' qaltlu: "Ma għandhomx inbid."    U Ġesu' qalilha:  "X'hemm bejni u bejnek, mara?   Is-siegħa tiegħi għadha ma waslitx." Omm Ġesu' qalet lill-qaddejja:  "Agħmlu kulma jgħidilkom hu." Issa kien hemm sitt ġarar tal-ħaġar, imqiegħda hemm għar-rit  tal-urifikazzjoni tal-Lhud, kull waħda minnhom tasa' xi mitt jew mija u għoxrin litru.    Ġesu' qal  lill-qaddejja:  "Imlew il-ġarar bl-ilma."    U dawk imlewhom sax-xifer.Imbagħad qalilhom:  "Issa ħudu minnu u newluh lil dak li qiegħed jieħu ħsieb il-mejda."   U huma marru  jnewluhulu. Hu daq l-ilma mibdul fi nbid: u billi ma kienx jaf mnejn ġie, għalkemm il-qaddejja li ħadu mill-ilma kienu jafu, sejjaħ lill-għarus u qallu:  "Kulħadd l-inbid it-tajjeb iservi l-ewwel; meta mbagħad ikun ħadhom iġibu dak li jkuu  inqas tajjeb.  Imma int  l-inbid it-tajjeb erfajtu sa issa." Dan, li għamel Ġesu' f'Kana tal-Galilija kien l-ewwel  wieħed  fost is-sinjali tiegħu.  Bih wera l-glorja tiegħu u d-dixxipli tiegħu emmnu fih. Il-Kelma tal-Mulej

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COMMENTARY by Fr Thomas Rosica            

When Cronos Is Transformed Into Kairos

Last Sunday gave us an opportunity to reflect on Jesus’ baptism in the Jordan, and our own baptismal commitment. The wedding feast of Cana of today’s Gospel (John 2:1-11) is a manifestation of God’s glory and it continues the theme of Christ’s Epiphany and Baptism — of Jesus inaugurating his divine mission on earth. This Sunday we see the story of the wedding feast in Cana. This may have been constructed from a real event in Jesus’ life. A careful reading of the text allows us to recognize the hand of the evangelist John reconstructing the scene, building in multiple layers of symbolic meaning. This coming Sunday we look at the water becoming wine, the ordinary becoming extraordinary, and the beginnings of the Messianic age. The miracle at Cana foretells the way in which Jesus will accomplish his mission — by shedding his blood on the cross.

Key points of the story

Let us consider several key points of this highly symbolic Gospel story that has no parallel story in the other Gospels. “Sign” (semeion) is John’s symbolic term for Jesus’ wondrous deeds. John is interested primarily in what the “signs” (semeia) signify: God’s intervention in human history in a new way through Jesus. At Cana, symbol and reality meet: The human marriage of two young people is the occasion to speak of another marriage, the one between Christ and the Church, which will be achieved in “his hour” on the cross. At Cana in Galilee, we encounter the first sign when Jesus manifests his glory and the disciples believe.

The Mother of Jesus

The principal guest on the occasion of this wedding was not Jesus Himself but his mother, and the Gospel says that Jesus was also there as well as His apostles (1-2). The mother of Jesus is never named in John’s Gospel. The title “Woman,” used by Jesus for his mother is a normal, polite form of address, but unattested in reference to one’s mother (see John 19:26 where she is referred to as Woman and Mother.)

Mary appears symbolically; her function is to complete the call of the disciples. She is the catalyst for the sign that leads to the disciples’ expression of faith. Her words to the servants at the wedding banquet: “Do whatever He tells you” (2:5) are an invitation to all peoples to become part of the new people of God. Both at Cana and at Calvary in the fourth Gospel, Mary represents not only her maternity and physical relationship with her son, but also her highly symbolic role of “Woman” and “Mother” of God’s people.

Jesus’ response to Mary’s request is: “My hour has not yet come.” In other words, it was not yet time to completely reveal his glory. That would happen on the cross. But Jesus’ words to Mary are not the only indication to what this story is really about. The miracle, itself, the changing of water into wine, means that the old covenant between heaven and earth will be changed into something entirely new. At Mary’s word to her Son, a sad situation is transformed. At Jesus’ words to the servants at the wedding feast, the miracle takes place.

The “hour”

An important aspect of the Cana story is the use and meaning of “the hour”.  In the New Testament, the Greek word for hour, “hora” is more often used in reference to kairos time than to cronos time: “The hour [hora] comes and now is when the true worshiper” (4:23-24). “Hora” is used in many gospel stories of mighty works to identify the moment of healing, and in those cases it is usually translated “instantly.”  The “hour” spoken of by Jesus at Cana is that of his passion, death, resurrection, and ascension (John 13:1).

“Cronos” time measures ordinary occurrences and leaves the impression — often false — that we can control it. We can enter it into our Blackberries, iPhones and agendas and deal with time and events on our own terms.  “Kairos” time, on the other hand, represents discontinuity, when an unexpected barrier forces one to move off a planned course and adjust to new realities.  Jesus had one schedule in mind; circumstances pushed him in another direction.

Perhaps the most profound layer of meaning shows how the disruption of “cronos” time can be transformed into an event of “kairos” time. Jesus had been expecting an introductory moment that he could identify and control. Instead, his “hora” came upon him unexpectedly, pushed on him by circumstances and by his persistent mother!

So often in our individual and community lives, in our various ministries, parishes and daily lives, we simply plod along from day to day, living with a sense of hopelessness, monotony or heaviness. We are locked into a “cronos” time, and cannot see how God wishes to break through the ordinary moments of life and transform our existence and our history into something extraordinary. The Lord invites us to allow him to fill the structures and jars of our existence with the new wine of his presence. When we listen to the Lord and do whatever he tells us, the ordinariness of our lives becomes extraordinary, the empty jars of water become filled with new wine, and we literally become the feast for one another.

The Cana Gospel episode points out to the couple a way to not fall into this situation or get out of if they are already in it: Invite Jesus to your wedding! What happens in all marriages happens in the wedding feast at Cana. It begins with enthusiasm and joy (symbolized by the wine); but the initial enthusiasm, like the wine at Cana, comes to wane with the passage of time. Then things are done no longer for love and with joy, but out of habit and routine. It descends upon the family, if we are not careful, like a cloud of sadness and boredom. Of such couples it must sadly be said: “They have no more wine!”

Today’s marvellous Gospel story is neither about Mary’s intercession nor about Jesus’ rebuke of his mother. The story is ultimately about the disclosure in ordinary family festive circumstances of the hidden glory of Jesus the Son. It is not about excessive drinking at Jewish weddings! It is neither about norms, traditions and rules of family life nor even about marriage. Nor is it about Judaism as empty and Christianity as being full.   John’s story of the wedding at Cana invites us to consider seriously whether we think that the master of the feast who gives the command: “Fill the jars with water” can make all things new in our own lives. 

One’s hour comes — the kairos moment presents itself — at the intersection of frustrated plans and openness to the Divine.  Cana teaches us that the Messiah of the world had to adjust his schedule when events took a surprising turn. The story of Jesus’ coming-out event as told by John demonstrates his spiritual flexibility.  How can our “cronos” time be transformed into “kairos” — a real moment of breakthrough and hope, of promise and new possibility?

This Sunday let us beg the Lord and his Mother to make us faithful stewards, ready to do whatever Jesus tells us and eager to share with others the wine he provides.  When we listen to the Lord and do whatever he tells us, the ordinariness of our lives becomes extraordinary, the empty jugs of water become filled with new wine, our cronos moments are transformed into kairos moments, and we become the feast for one another.

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