Cana is the New Eden
Blessed are you, Cana,
for it was the Bridegroom from on high
whom your bridegroom invited, whose wine ran out;
Christ is the new Adam in Cana. The reason we hear this Gospel at the opening of Lent is because it is a reminder that the new Adam, Christ, is coming to undo the damage done by the first Adam.
Similarly, in the Cana Gospel Mary is the new Eve. In the creation story in Genesis 2 only God is named. Adam and Eve are only identified as “the man” and “the woman.”
In Genesis, Eve cooperates with Adam to fall into sin. At Cana, the new Eve, Mary, co-operates with the Christ, the new Adam to perform his first glorious work. Eve encouraged Adam to defy God and eat the fruit. Conversely, Mary is drawing to her son’s attention the needs of the people. She also tells the people (the Church) “Do whatever he tells you.” (Jn 2:5).
Another theme that arises from this Gospel and the liturgy is the theme of transformation.
Great Lent is a journey and like the water being transformed into wine we are called to transformation and repentance this Great Lent.
Wine in is a symbol of Jewish Torah. At the Wedding of Cana we see that the Jewish law is not going to be sufficient for the guests. Jesus came to transform the law and eventually he will pour out his own blood to transform us.
“In place of the old Law, you have given us your new Gospel, and instead of the fruit of the vine, you have quenched our thirst with the chalice of your redeeming blood.” (Prayer of Forgiveness)
There is a sacramental image in this Gospel. Jesus asks the servants to get water in the jars kept for the purification rite. The water is then turned to wine and nobody knows how it happens. Jesus asks the servants to serve the wine to the guests. In the Mass the bread turns into the body of Christ and the wine turns into the blood of Christ. It is part of the mystery of the Eucharist. This is a foreshadowing of what we will witness at the end of Great Lent, the pouring out of the cleansing wine on the cross and the glorious resurrection.
The Harbour of Salvation
Finally, tying all these images together is the reference in the Liturgy to the “Harbour of Salvation’. Knowing that the new Adam is here to save us from our sins and transform us, we as a Church are travelling through Lent to the harbour of salvation.
“O Lord, bless our families and our Lenten journey, that we may reach the harbour of salvation, which is the glorious feast of your Resurrection.” (Forgiveness Prayer)
In other parts of the Liturgy we are reminded that Christ is the Promise of true life, the heavenly Physician, and the harbour of rest and salvation. The theme of the Harbour and the nautical journey are an important part of the Syriac tradition and can be seen in Ephrem’s Hymn on Virginity:
O Master Mariner,
Who has conquered the raging sea
Your glorious wood is a sign
It has become the oar of salvation
The wind of mercy blew,
The ship set out on its course
Away from the raging sea to the haven of peace
Blessed is he who has become the mariner of his own soul
And has preserved and unloaded his treasure
At the end of Great Lent we see the distinct Maronite rite of Arrival at Harbour. It is celebrated on the evening of Hosanna Sunday and marks the beginning of Passion Week. We are reminded on that night that our journey which started at Cana Sunday ends with the “ark” which is the Church, arriving safely at the Harbour of Salvation, Christ himself.
The rite begins with the faithful gathering in front of the closed door of the Church with candles as the Wise Virgins (Mt.25 1-13) awaiting the Bridegroom. The Priest then knocks on the Church door three times before it is open to let in the faithful of Christ, who will live the sufferings of Passion Week culminating in the great plan of salvation with Christ’s resurrection.
Now is the time, to recognise God’s love for us, he has come to save us. Are we willing to accept his mercy and transform ourselves this Lent?