The mother of Jesus

‘helper and mother of the disciples

Information offered by the New Testament about Mary is notoriously scarce. And more importantly still, it is always subordinate to the confession of Christ Jesus. In fact, of the two evangelists who mention her most, one - Luke - states that his intention is to strengthen the faith of his readers (Lk 1:1-4) and the other, John, to arouse it (Jn 20:30-31).

In the Fourth Gospel, Mary, always identified as the "mother of Jesus", has an even weaker presence than in the Third Gospel. Despite this, and the fact is significant, her presence is strategically located at the beginning of Jesus' public ministry (Jn 2:1-11) and at its end (Jn 19:26-27). Even if Jesus turns to his mother in an unusual way, since he uses the simple appellative "woman" (Jn 2:4; 19,26), in both cases, it seems tied to two of the most central motifs in Johannine thinking: it is first quoted in relation to Jesus' hour (Jn 2:4; 19:30) and secondly at a crucial time in the life of his disciples (Jn 2:11; 19:27).

These two episodes are not noted in the synoptic tradition. The first tells of the beginning of Jesus' hour (Jn 2:4) and the faith of his disciples (Jn 2:11); and the second, its fulfilment Jesus is the chief character in these, not his mother. Despite this Mary's presence is essential for Jesus and also for his disciples. For Jesus, who at Cana sees that he needs to anticipate his hour; and at Calvary he needs at disciple so he can ask his mother to look after him. For the disciples, who during the wedding feast at Cana come to faith and on Calvary, even though they have lost their Master, they take his mother into their home. Mary – and this is clear – was not the main actor (Jesus), nor even the secondary one (the disciples); but she is essential in both cases.

It is not said that Christ's disciple is by now a believer: following Jesus closely does not produce faithful followers. The Four Gospels are testimony to this. Faith and faithfulness, the first and ultimate stage in discipleship, are not possible without Mary. Ordering our life “to seek and find God” obliges us to have Mary at home and to have her amongst the things that matter. The one who lives with Mary in joy and festivity is the one who believes in Jesus. The one who lives with his mother at home does not lose Jesus.

Where Mary is, as at Cana in Galilee, Jesus does not delay in coming out of anonymity nor do his disciples in coming away from incredulity. nevertheless, without the active and concerned presence of his mother, without her tenacity and trust, the festivities would have been impossible and so too the disciples' faith. There must be a reason.

When Mary is there, as on Calvary, the disciple who knows he is loved by Jesus will reamin faithful regardless of scandal, even the death of his Lord and will have the joy of receiving the mother of Jesus into his home.

Aim of the exercise

Let us dedicate this morning to rethinking the place we give Mary in our life as disciples of Jesus, and let us rebuild our life of faith, taking on the cost we have to pay (an occasional ‘mistreatment' on Jesus' part as it was for Mary at Cana) enjoying the recompense of the faithful (inheriting Jesus' mother and bringing her home). May Mary teach us that there is no faith without trial, nor faithfulness without extreme obedience. Jesus can anticipate his revelation and lead those who follow him to faith, so long as mary is around us: faith, to come about, requires obedience. Jesus will hand over his mother to the disciples who prove their faithfulness unto the Cross: the disciple who does not lose faith will inherit the mother of Jesus even when he loses his Lord.