The present paper aims to present the episode of the Wedding
at Cana as being not just as a mere miracle of Jesus, but a way
for Christ to reveal Himself. This approach is suggested by St.
John the Evangelist at the end of his account: the miracle represents
the beginning of the signs, through which Christ revealed
Himself to the disciples, strengthening their faith.
Following the thread of the narrative, one easily notices that,
although we are told it’s a wedding, the most important people of
such an event – the wedded pair – are almost inexistent (the bride
is never mentioned, and the groom only appears when the master
of the banquet speaks with him about the quality of the wine).
The central figure here is the Mother of God, who behaves like a true
Mother of the Groom, rendering assistance in the hosting of the
wedding, and Jesus, who offers the best wine, which, customarily,
is the duty of the groom.
The Groom is Christ, the incarnate Son of God. St. John the Baptist
depicts Him in such manner immediately after the baptism,
speaking of himself as the friend of the Bridegroom (John 3:29).
The Saviour speaks in parables about the wedding of the king’s
sonwith reference to Himself (Mt. 22, 1-14). The Wedding at Cana
offers the frame in which He should be presented: Christ as the
Groom, and the Church as His bride. Thus, we are presented the
sacrificial union between Christ and His Church.
The uncommon usage of the term, to refer to the servants who
brought the water, is a reflection of the liturgical life, in which
the deacons bring the gifts to be sanctified. But we know that the
Church – the frame of the liturgical life, is seen as the Bride of
Christ, and the cult as the experience of the liturgical living with
Christ the Bridegroom, even from this world.