Whoever is in Christ is a new creation (2 Cor. 5:17)
In starting his account with “In the beginning,” John harks back to the book of Genesis. Obviously, he speaks of the pre-existence of the Word that became flesh, and not about the creation of the heavens and the earth. But the Incarnation, as the evangelist soon makes known, gives rise to the new creation.
So then, the wedding at Cana, a new beginning for spouses, points to the inauguration of the heavenly kingdom to which the poor, like the solicitous and trusting mother of Jesus and his disciples, are invited. The water for ceremonial washings is turned into wine—never tasted until now—of the Spirit who distributes gifts for the common good. As the headwaiter’s statement suggests, discarded is the customary way in favor of the new. Moses yields to Jesus Christ.
Jesus, “the only Son, God, who is in the bosom of the Father, makes him known.” Unless I misunderstand it, I think an Epiphany hymn in Spanish to be correct when it says, “The more he is revealed to us, the more profoundly he is hidden.” I take from it that the more I have my life “hidden in Jesus Christ and full of Jesus Christ,” to quote St. Vincent de Paul (P. Coste I, 295), the more I will reflect Jesus Christ and his new creation.
Demanded of me, therefore, is that in the first place, like holy Mary and the disciples, I cultivate intimacy with Jesus. Such intimacy, in turn, supposes that I lead a life around the Gospel, being always nourished by the words of Jesus and seeing to it that I always “follow the teaching of Christ …” (Common Rules of the Congregation of the Mission II, 1). I cannot do without partaking of the mysteries of Jesus’ word and Eucharist fully, consciously and actively. And my participation will be more profitable, of course, if the preaching, instead of expressing only the personal concerns of someone looking out for his own interests, helps me return to the source, the beginning, that is Jesus, so as to know him better.
To know Jesus is to know him who loves God wholly and his neighbor also as himself. The intimate followers of Jesus, therefore, cannot but give themselves to God completely and trustingly and be committed at the same time to seeking the good of all and to exerting efforts for a more human world.
The preferential option of the intimate disciples of Jesus is the same as his: for the poor, the excluded, the spurned, the sinful. Together with him, they will not be quiet until the forsaken and the desolate are turned into the new creation, the Lord’s delight, the espoused—Jesus’ plan from the beginning.