Text Homily, Mass at Kapellplatz Altötting 11 September, 2006
Homily of His Holiness Pope Benedict XVI at the Celebration of the Eucharist (Monday,
11 September 2006, Kapellplatz Altötting)
Dear Brothers and Sisters!
In
today’s First Reading, Responsorial Psalm and Gospel, three times and in three different
ways, we see Mary, the Mother of the Lord, as a woman of prayer. In the Book of Acts
we find her in the midst of the community of the Apostles gathered in the Upper Room,
praying that the Lord, now ascended to the Father, will fulfil his promise: AWithin
a few days you will be baptized with the Holy Spirit (1:5). Mary leads the nascent
Church in prayer; she is, as it were in person, the Church at prayer. And thus, along
with the great community of the saints and at their centre, she stands even today
before God interceding for us, asking her Son to send his Spirit once more upon the
Church and to renew the face of the earth.
Our response to this reading
is to sing with Mary the great hymn of praise which she raises after Elizabeth calls
her blessed because of her faith. It is a prayer of thanksgiving, of joy in God,
of blessing for his mighty works. The tenor of this hymn is clear from its very first
words: AMy soul magnifies - makes great - the Lord. Making the Lord great means
giving him a place in the world, in our lives, and letting him enter into our time
and our activity: ultimately this is the essence of true prayer. Where God is made
great, men and women are not made small: there too men and women become great and
the world is filled with light. In the Gospel passage, Mary makes a request of
her Son on behalf of some friends in need. At first sight, this could appear to be
an entirely human conversation between a Mother and her Son and it is indeed a dialogue
rich in humanity. Yet Mary does not speak to Jesus as if he were a mere man on whose
ability and helpfulness she can count. She entrusts a human need to his power - to
a power which is more than skill and human ability. In this dialogue with Jesus,
we actually see her as a Mother who asks, one who intercedes. As we listen to this
Gospel passage, it is worth going a little deeper, not only to understand Jesus and
Mary better, but also to learn from Mary the right way to pray. Mary does not really
ask something of Jesus: she simply says to him: They have no wine (Jn 2:3). Weddings
in the Holy Land were celebrated for a whole week; the entire town took part, and
consequently much wine was consumed. Now the wedding couple find themselves in trouble,
and Mary simply says this to Jesus. She doesn’t tell Jesus what to do. She doesn’t
ask for anything in particular, and she certainly doesn’t ask him to perform a miracle
to make wine. She simply hands the matter over to Jesus and leaves him to decide
what to do. In the straightforward words of the Mother of Jesus, then, we can see
two things: on the one hand her affectionate concern for people, that maternal affection
which makes her aware of the problems of others. We see her heartfelt goodness and
her willingness to help. This is the Mother that generations of people have come
here to Altötting to visit. To her we entrust our cares, our needs and our troubles.
Her maternal readiness to help, in which we trust, appears here for the first time
in the Holy Scriptures. But in addition to this first aspect, with which we are all
familiar, there is another, which we could easily overlook: Mary leaves everything
to the Lord’s judgement. At Nazareth she gave over her will, immersing it in the
will of God: Here am I, the servant of the Lord; let it be with me according to your
word (Lk 1:38). And this continues to be her fundamental attitude. This is how she
teaches us to pray: not by seeking to affirm our own will and our own desires before
God, but by letting him decide what he wants to do. From Mary we learn graciousness
and readiness to help, but we also learn humility and generosity in accepting God’s
will, in the confident conviction that whatever he says in response will be best for
us.
If all this helps us to understand Mary’s attitude and her words, we
still find it hard to understand Jesus’ answer. In the first place, we don’t like
the way he addresses her: Woman. Why doesn’t he say: Mother? But this title really
expresses Mary’s place in salvation history. It points to the future, to the hour
of the crucifixion, when Jesus will say to her: Woman, behold your son - Son, behold
your mother (cf. Jn 19:26-27). It anticipates the hour when he will make the woman,
his Mother, the Mother of all his disciples. On the other hand, the title Woman
recalls the account of the creation of Eve: Adam, surrounded by creation in all its
magnificence, experiences loneliness as a human being. Then Eve is created, and in
her Adam finds the companion whom he longed for; and he gives her the name woman.
In the Gospel of John, then, Mary represents the new, the definitive woman, the companion
of the Redeemer, our Mother: the name, which seemed so lacking in affection, actually
expresses the grandeur of Mary’s mission.
Yet we like even less the other
part of Jesus’ answer to Mary at Cana: Woman, what have I to do with you? My hour
has not yet come (Jn 2:4). We want to object: you have a lot to do with her! It
was Mary who gave you flesh and blood, who gave you your body, and not only your body:
with the yes which rose from the depths of her heart she bore you in her womb
and with a mother’s love she gave you life and introduced you to the community of
the people of Israel. If this is our response to Jesus, then we are already well
along the way towards understanding his answer. Because all this should remind us
that in Holy Scripture we find a parallelism between Mary’s dialogue with the Archangel
Gabriel, where she says: Let it be with me according to your word (Lk 1:38), and the
passage of the Letter to the Hebrews which cites the words of Psalm 40 about the dialogue
between Father and Son - the dialogue which results in the Incarnation. The Eternal
Son says to the Father: ASacrifices and offerings you have not desired, but a body
you have prepared for me ... See, I have come to do your will, O God (Heb 10:5-7;
cf. Ps 40:6-8). The yes of the Son: AI have come to do your will, and the
yes of Mary: ALet it be with me according to your word - this double yes
becomes a single yes, and thus the Word becomes flesh in Mary. In this
double yes the obedience of the Son is embodied, and Mary gives him that body.
Woman, what have I to do with you? Ultimately, what each has to do with the
other is found in this double yes which resulted in the Incarnation. It is
to this point of profound unity that the Lord is referring. Here, in this common
yes to the will of the Father, an answer is found. We too need to progress
towards this point; and there we will find the answer to our questions.
If
we take this as our starting-point, we can also understand the second part of Jesus’
answer: My hour has not yet come. Jesus never acts completely alone, and never for
the sake of pleasing others. The Father is always the starting-point of his actions,
and this is what unites him to Mary, because she wished to make her request in this
same unity of will with the Father. And so, surprisingly, after hearing Jesus’ answer,
which apparently refuses her request, she can simply say to the servants: Do whatever
he tells you (Jn 2:5). Jesus is not a wonder-worker, he does not play games with
his power in what is, after all, a private affair. He gives a sign, in which he proclaims
his hour, the hour of the wedding-feast, the hour of union between God and man. He
does not merely make wine, but transforms the human wedding-feast into an image
of the divine wedding-feast, to which the Father invites us through the Son and in
which he gives us every good thing. The wedding-feast becomes an image of the Cross,
where God showed his love to the end, giving himself in his Son in flesh and blood
- in the Son who instituted the sacrament in which he gives himself to us for all
time. Thus a human problem is solved in a way that is truly divine and the initial
request is superabundantly granted. Jesus’ hour has not yet arrived, but in the sign
of the water changed into wine, in the sign of the festive gift, he even now anticipates
that hour.
Jesus’ definitive hour will be his return at the end
of time. Yet he continually anticipates this hour in the Eucharist, in which, even
now, he always comes to us. And he does this ever anew through the intercession of
his Mother, through the intercession of the Church, which cries out to him in the
Eucharistic prayers: ACome, Lord Jesus!. In the Canon of the Mass, the Church constantly
prays for this hour to be anticipated, asking that he may come even now and
be given to us. And so we want to let ourselves be guided by Mary, by the Mother
of Graces of Altötting, by the Mother of all the faithful, towards the hour
of Jesus. Let us ask him for the gift of a deeper knowledge and understanding of
him. And may our reception of him not be reduced to the moment of communion alone.
Jesus remains present in the sacred Host and he awaits us constantly. Here in Altötting,
the adoration of the Lord in the Eucharist has found a new location in the old treasury.
Mary and Jesus go together. Through Mary we want to continue our converse with the
Lord and to learn how to receive him better. Holy Mother of God, pray for us, just
as at Cana you prayed for the bride and the bridegroom! Guide us towards Jesus -
ever anew! Amen!