The Sánchez Archives SECOND SUNDAY IN ORDINARY TIME Year C

By
Patricia Datchuck Sánchez

A Covenant Between Spouses

ISAIAH 62:1-5
1 CORINTHIANS 12:4-11
JOHN 2:1-11

In his work entitled, The Odyssey, Homer (ca. 850 B.C.E.) wove an epic-poem consisting of 24 books around the wanderings and adventures of the mythic Odysseus, King of Ithaca. With his ships scuttled and lost at sea after the Trojan War, Odysseus was condemned by the god Poseidon to roam the earth, never to return home: While he encountered and coped with one calamity after the other, his faithful wife Penelope remained in Ithaca awaiting his return. Years passed with no word from Odysseus and Telemachus their only son grew to manhood. Suitors, wishing to avail themselves of Odysseus’ wealth and kingdom sought Penelope’s hand in marriage. In an effort to fend them off, Penelope promised that she would choose one of them after she had completed a shroud for her father-in-law. Still hoping for her husband’s return, Penelope stalled for time by secretly unraveling each day’s weaving each evening. Eventually, but only after years of suffering and separation, the loving couple were reunited.

Given the stark statistics regarding contemporary marital relationships, there may be a tendency to wonder if “happily ever after” endings can be realized other than in the world of myth. William J. Bennett suggests that “in recent history, marriage has devolved from being a sacrament to a contract to a convention to, finally a convenience.” Adds Bennett, “I am told that there is a modern wedding vow that states not ‘as long as we both shall live,’ but rather ‘as long as we both shall love.’” (The Moral Compass, Simon and Schuster, New York: 1995).

In its wisdom and with the promise of a new year enfolding before us, the church invites the gathered assembly today to think realistically and optimistically about marriage. As it is presented in scripture, marriage is God’s gift whereby two distinct person become one flesh, i.e. one nephesh or one living being (Genesis 2:24). Created in complementarity for one another husbands and wives are to be mutually helpful, loving and supportive (Genesis 2:18, 20). Because of the unique character of the marriage relationship, our ancestors in the faith both Jewish and Christian likened the relationships of God to humankind and of Christ to the church to a marital covenant.

As is evident in today’s first reading, the prophets’ regarded Israel as the beloved spouse of God; consequently they described Israel’s careful adherence to God’s way as espousal, faithfulness and its slips, deviations and infractions of the law as adultery or infidelity. Trito-Isaiah’s words offer the encouragement that God is a steadfast partner whose love is unstinting; never forsaking Israel, God forgives and restores the bond that Israel, through sin, had breached.

In the gospel, the Johannine Jesus uses the happy occasion of a wedding feast to proclaim the good news. Something new is happening in the relationship between God and humankind. Jesus has come to change water into wine, to transform errant partners into beloved spouses. Jesus’ gift of abundant, choice wine was also a signal to his contemporaries that the day of salvation had begun to dawn in him. The cherished promises regarding the coming of the messiah were being fulfilled (Amos 9:13-14; Psalm 104:14; Hosea 14:7; Jeremiah 31:12); the wedding banquet associated with the messianic era was about to begin (Isaiah 54:4-8, 55:1; Proverbs 9:1-5).

Paul, in the second reading, carries the marriage analogy a step further. If believers understand themselves to be united to God, as in a marital relationship, then there is a corresponding relationship which must also grow and develop among believers. Espoused to the same God, we are thereby bound to one another as “in-laws” and through loving familial bonds. Each of us is enabled and empowered by the same ;spirit with distinctive gifts; but each gift has been given for the sake and well-being of others in the family of believers. Therefore, Paul reminds us, we must use our gifts in such a way as to build up, protect and nourish the tries that bind us, one to the other in Christ.

Like Odysseus, Christ will one day return; it devolves upon each believer to remain optimistically hopeful while realizing the seemingly mythic quality of Penelope’s love and fidelity in the ordinary and extraordinary circumstances of everyday life.

ISAIAH 62:1-5

In some societies, women who marry change their surname. Some simply add their spouse’s family name to their own; others cease using their parent’s family name and adopt that of their husband. The new or altered name testifies publicly to a life-changing event. Because of their marital commitment to one another, the lives of two individuals will be henceforth enmeshed. Among the peoples of the ancient near eastern world, the changing of a name shared a similar significance. To alter one’s appellation indicated that a new direction or a new purpose or mission in life was being undertaken. To name another or to change the name of another was to wield power or authority over the other. Names changed by God include: Abram, changed to Abraham because he was to become father of many nations (Genesis 17:5); Sarai to Sarah who was promised a son (Genesis 17:15); and Jacob to Israel “because he contended with divine and human beings and prevailed” (Genesis 32:29). In the Christian scriptures, Jesus changed Simon’s name to Peter which means rock as an indication of the role that would be his within the community of believers.

As is reflected in today’s first reading, a name could also be changed to signal a new beginning or a reconciliation in a relationship. The unnamed prophet whom scholars call Trito or Third Isaiah ministered to his people in the aftermath of the exile in Babylonia. Like his prophetic colleagues, Trito-Isaiah had interpreted Israel forced departure from its homeland and their subsequent detainment as just and deserved punishment for its breach of the covenant with God. Through their infidelities the Israelites had earned the names “Forsaken” and “Desolate” (v. 4). But, God is a faithful partner and based on that fact, the prophet offered his contemporaries a vision of restoration. Forgiven and rehabilitated, Israel would be restored to its status as the espoused and beloved of God; Israel’s new beginning and reconciliation with God would be signified in a “new name pronounced by the mouth of the Lord” (v. 2). Those who had been scorned and mocked by the nations would thenceforth be called Hephzila (My Delight) and Beulah (Espoused).

Notice the shift in metaphor as the prophet describes God as both spouse and then architect or Builder (v. 5). Recall the fact that Babylonian troops had destroyed most of Judah’s infrastructure; the returning exiles found that roads had to be built, fields plowed, and businesses, homes and the temple had to be rebuilt before any semblance of life as it was could be enjoyed. Always attentive to all the needs of the people, God promised to be an active participant in the reconstruction of Judah and Jerusalem. In verse three, the image of the restored people as a glorious crown and royal diadem in the hand of God may be a reference to the ancient custom of depicting the god of a city wearing a crown patterned after its walls. As Spouse of a renewed and restored people, God would also be Builder of their land and its cities. God’s protective power would secure the city walls; a vindicated Israel would be God’s crowning glory in the sight of the nations.

Contemporary readers of Trito-Isaiah may be inclined to leave his vision with its marital and architectural metaphors in the realm of symbol or relegate it to a mere literary existence. To think and to relate to God as Spouse supposes a sharing that is mutually intimate and constant. Such a sharing is not possible if one envisions God as a C.E.O. (Chief Executive Officer) of a global company or as a C.P.A. (Certified Public Accountant), keeping the books of human deeds and/or misdeeds. Today, Trito-Isaiah, with his powerful vision reminds believers that the God who is Wholly Other is also wholly with us, caring and giving, supporting and loving each of us as Spouse.

1 CORINTHIANS 12:4-11

Prior to his ministry among the Corinthians, Paul had preached the good news of salvation in Athens. Although he was able to draw a few believers to Christ, Paul’s words fell, for the most part, on deaf and jaded ears. A smug and arrogant Athenian crowd scoffed, insulted and dismissed him. A lesser person may have given up but Paul was undaunted in his resolve. He made his way to Corinth, and after eighteen months, he had established a network of house churches in the city whose members seemed to be the polar opposites of the Athenians; they were enthusiastic in the strictest sense of the word. From the Greek entheos, which means a god within, the enthusiasm of the newly converted Corinthians is indirectly attested in Paul’s correspondence with them. From what we can deduce from the apostle’s advice to them, the Corinthian Christians were eager and unrestrained in the exercise of their faith as well as of the charisms or gifts with which they had been blessed.

One gift in particular, that of glossolalia or speaking in tongues, garnered much attention. Kevin Quast (Reading the Corinthian Correspondence, Paulist Press, New York: 1994) has suggested that the Christians in Corinth may have imported some of the background of pagan spirituality to worship in the church. While not rejecting the validity of the gift of tongues, Paul sharply distinguished between the frenzied phenomenon of paganism and authentic prayer directed by the Spirit of God. He also reminded the Corinthians of the basic premise that underlies today’s reading and should inform the heart and mind of every enthusiastic believer: There are many gift but only one giver; there are different gifts but only one goal, i.e., the common good of the whole believing community.

In addition to the mysterious and ostentatious gift of glossolalia, Paul affirmed the fact that God has also given diversity of other gifts. Wisdom in discourse enables the believer to explain profound spiritual truths. Knowledge and the power to express it makes its recipient capable of teaching how those truths can and must transform the life of the believer. By faith, Paul referred to that effective trust in God which can say to a mountain, “Throw yourself into the sea” and then stand back so as not to be drowned by the splash. Healing and other miraculous powers extended to those who suffered from physical, psychological and spiritual ills the saving and restorative power of God. Prophecy was given so that the will and ways of God might be interpreted and applied to the ever evolving situation of the community. Discernment of spirit affords believers the insight needed to distinguish true from false prophecy and genuine prophet from frauds. Notice that Paul listed tongues and the discernment thereof after all the other gifts. He did not diminish the importance of any gift but called for a healthy balance that can recognize, appreciate and accommodate each person’s charisms while relating these to the well-being of the community.

With a final word of advice, Paul advises his readers, both then and now, that no one can stake a claim to fame or fortune based on their particular charism. The gifts of the Spirit, which are given through each individual to the community are given at random (“given to each as the Spirit wills”, v. 11). Therefore, these gifts are to be cherished as such; those so gifted are to regard themselves as stewards of a treasure which is to be shared freely and fully with others.

If this exhortation to the Corinthians were to be related to the marriage theme, as set forth in this Sunday’s liturgy, perhaps Paul is telling spouses to accept one another and one another’s charisms as God’s gifts to one another and, through one another, to their family, and through each Christian family, to the church, and through the church, to the world.

JOHN 2:1-11

Departing from the style and structure followed by his evangelist-colleagues, the Johannine author organized the first half of his gospel around seven events which he chose to call semeia, or signs. Semeion, or sign, was the term used within the Johannine community to designate a miracle or act of power performed by Jesus. Each sign progressively revealed something of the person and mission of Jesus and challenged those who witnessed it to look beyond the wonders that may have accompanied the sign so as to come to faith in Jesus and thereby to glorify the God who sent him. Notice the evangelist’s comment in today’s gospel whereby he alerts his readers to the fact that Jesus’ actions at the wedding feast at Cana constituted the first sign. Notice also the response of the disciples; they “believed in him.” This was precisely the reason why each sign, beginning at Cana and ending with Lazarus at Bethany was performed.

In addition to the challenge offered by the sign, another Johannine technique is at work in today’s gospel, i.e., replacement theology. With a firm belief that God was speaking a new word of salvation to the world in Jesus, the fourth evangelist effectively illustrated through discourses and through actions that Jesus was offering a new way of coming to God. Because of Jesus, all previous religious customs, feasts and institutions (including the temple and the law) were rendered obsolete. At Cana and in the context of a wedding banquet (which, for the Jews, was rife with messianic symbolism) Jesus was revealed as messiah and as host of the eschatological banquet of salvation. In this capacity and through his reaching and ministry, Jesus made it clear that holiness and wholeness, i.e., salvation, would no longer be achieved through ritual ablutions and purifications but through him.

The six stone jars, which functioned as part of Jesus’ first sign (v. 6). were at hand so that all present might perform the prescribed ceremonial washings before and after the meal. At Jesus’ order, these were filled to the brim; by his power the water became wine. Given the capacity of the jars, a super-abundance of wine (ca. 120 gallons) was produced, far too much for the wedding party. The quantity of wine plus the fact of its quality (“you have kept the choice wine until now!”) affirmed the evangelist’s point. The wine that Jesus had to offer, i.e, his words and works, were far superior to any other teaching or wisdom. Raymond E. Brown (The Gospel According to John, Doubleday, New York: 1966) suggests that Mary’s comments, “They have no wine” (v. 3) and “Do whatever he tells you” (v. 5), can be understood as a reflection on the barrenness of the Jewish purification rituals and as a directive to look to Jesus as the new means of salvation. The extravagance of the wine also pointed to the ancient promises that the era of the messiah would be celebrated with an abundance of choice wine (Amos 9:13-14; Psalm 104:14; Hosea 14:7; Jeremiah 31:12) had indeed begun.

As is usually the case in the fourth gospel, there is much more to the wedding at Cana than first meet the eye. Jesus was not simply helping his hosts to save face by replenishing their dwindling supply of refreshments. Always prompting his readers to look deeper and to probe more fully into the gospel, the Johannine author has made a highly theological, christological and soteriological statement in this, his first sign. In Jesus, God has offered to humankind a new order, a new teaching, a new way of salvation. In Jesus, the divine Spouse has become the incarnate Bridegroom inviting each believer to a new covenantal relationship, sealed in the saving blood of Jesus on the cross and celebrated in the eucharistic bread of his body. Today this sign challenges contemporary believers to ascribe to no other order, teaching, covenant, or way of salvation, save that which has been revealed in the person and mission of Jesus.

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