LET us endeavour, by the Divine assistance, to discover all the
lessons contained in the petition of Mary and in the answer of Jesus.
Mary turns to Jesus, and says to Him: _Vinum non habent_--'They have
no wine;' and He replies: _Quid mihi, et tibi est, mulier? Nondum
venit hora mea_--'Woman, what is there in common between Me and thee?
My hour is not yet come.'
This reply at first sight seems harsh, and it surprises us, coming
from such a Son and addressed to such a Mother. Is it possible that so
respectful a Son should reject with asperity a prayer made with so
much reverence and humility by the most loving and the most loved of
Mothers? Has the creature no part with her Creator from Whom she
receives her being and her life? Has the Mother nothing to do with her
Son, nor the Son with the Mother, from whom He received His Body and
His Blood? These words seem, as I have said, somewhat strange, and are
difficult to understand; indeed, they have been misinterpreted by some
who, having kept merely to the letter, have unhappily originated
several forms of heresy. However, the reply was most loving, and the
Holy Virgin, who well understood its genuine sense, considered herself
the happiest of Mothers. This she expressed, with a heart full of
confidence, in her answer to the waiters. 'You have heard,' she said,
'the reply my Son has made me, and perhaps, not understanding the
language of love, you fear that He is indignant at my petition; but it
is not so, fear not; whatsoever He shall say to you, do ye'--
_Quaecumque dixerit vobis, facite._
The opinions of the Doctors upon the words of Our Blessed Saviour are
various; many think that His meaning was: 'It does not belong to us to
meddle in this affair; as we are merely amongst the invited, we should
not observe what is required or not required at the wedding.' However,
the greater number of the holy Fathers of the Church think that Our
Lord thus replied to His Most Holy Mother, in order to teach those of
high position in the Church not to make use of their influence in
favour of their relations, in things which are contrary to the law of
God or to the perfection of their state. To give this lesson to the
world, He made use of the tender Heart of Mary, and, in doing so, He
certainly gives us a very great proof of His love. His words signified
that He knew well the tenderness and perfection of the love His Mother
bore Him, and the firmness of her will, and therefore was well assured
that the apparent harshness of His words would in no way trouble her
soul. On this account the Most Holy Virgin did not lose confidence
when she received His answer, but said to the waiters: 'Whatsoever He
shall say to you, do ye.' Our Lord loves most tenderly those who
abandon themselves, like His Most Holy Mother, completely to His care,
allowing themselves to be governed by His Divine Providence, without
caring whether the result be sweet or bitter, certain that the
parental Heart of God will never permit the least thing to happen
which will not turn to their advantage, if they have a perfect and
filial confidence in Him. We ought, then, to imitate this example of
Mary on all occasions, whether prosperous or adverse; allowing
ourselves to be led by the Divine Will without ever seeking the
accomplishment of our own. It is true that great confidence is
necessary to enable us to abandon ourselves thus unreservedly to
Divine Providence; but, if we do so, Our Lord takes care of
everything, and conducts all for our advantage; while if we reserve
something to ourselves, not confiding entirely in Him, then He
abandons us. It is as if He were to say: You believe that you are
capable of succeeding without My succour, therefore I shall withdraw,
and you will see what will be the result.
This perfect abandonment must be grounded upon the infinite goodness
of God, and upon the merits of the Passion and Death of Our Lord Jesus
Christ, and accompanied by a firm and perfect resolution to give
ourselves entirely to God leaving all things to His loving Providence.