Our Lady In Doctrine and Devotion
By: William G. Most
(c) Copyright by William G. Most, 1994
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CHAPTERS
- Preliminaries
- Eternal Plans
- Prophetic Plan
- Sinai Covenant
- Immaculate Conception
- Realisation of the Eternal Plan
- Perpetual virginity
- Divine Motherhood
- The Temple Presentation
- The Finding in the Temple
- Difficulties for Mary's faith
- Start of His Public Life
- Cooperation in Redemption
- Mediatrix of All Graces
- At the First Pentecost
- Mother of the Church
- Assumption
- Queenship
- Consortium
- Mary and Vatican II
- Revelation 12
- Some Marian Devotions
- To Imitate Her Virtues
- Marian Consecration
- Infused Contemplation
- Our Lady in Heaven
- Private Revelations
- Appendix:
Discernment of Spirits
- Supplement:
Appearances and revelation
- Study Questions
- Answers To Study Questions
Books/Resources
by Fr. Most
- EWTN Scripture Q & A
- Basic Scripture
- Bible Commentaries
- Our Lady in Doctrine And Devotion
- Outline of Christology
- An Introduction to Christian Philosophy
- The Living God
- The Holy Spirit and The Church
- Catholic Apologetics Notes
Apologetic Resources
- Ask Father
- Biblical Catholicism
- Theology/Philosophy
- Scripture Resources
- Scott Hahns Lectures
- Apologetics Links
Other Services
- Catholic Chaplaincy
- St. Anthony Communications
CHAPTER XI.
Start of His Public Life: Cana
a)Seeming rejection:
She knew in her faith that He was not rejecting her, in spite of His
words, "What is it to me and to you", which, as we see from OT usages,
commonly had a tone of rejection or something similar. For she told the
waiters to do whatever He would tell them to do. Again, she was holding
on in the dark.
b)The term "woman":
Of course, that term was a respectful one. But it would seem very
strange. The key to the problem is in the fact that the Evangelists did
not always report the very words of Jesus, though they would keep the
sense. So we are permitted to think it was the Evangelist who changed the
word here. A very plausible reason would be to tie together four places
in Scripture. John Paul II, following a view of many exegetes, said, as
we saw above, in his Encyclical, Redemptoris Mater, #24, "It is
significant that, as he speaks to his mother from the Cross, he calls her
'woman' and says to her: "Woman, behold your son! Moreover, he had
addressed her by the same term at Cana too (cf. Jn 2:4)... . . she...
remains in that mystery as 'the woman' spoken of by the Book of Genesis
(3:15) at the beginning and by the Apocalypse (12:1) at the end of the
history of salvation."
c)Intercession:
It is obvious that we may see in this episode an example of the power of
her intercession. He worked His first miracle, and advanced His hour.
There is no need to think that when He spoke of His hour, He always meant
only the hour of His passion, though that was often true. It could also
mean, as we see here, the hour to first manifest His power to inaugurate
His public life.