The marriage of Christ and his Church
From a sermon on the wedding feast at Cana by Faustus of Riez, bishop (c. 403-c. 439)
The marriage of Christ and the Church
On the third day there was a wedding. What wedding can this bebut the joyful marriage of man’s salvation, a marriage celebrated by confessing the Trinity or by faith in the resurrection. That is why the marriage took place “on the third day,” a reference to the sacred mysteries which this number symbolizes.
Hence, too, we read elsewhere in the Gospel that the return of the younger son, that is, the conversion of the pagans, is marked by song, and music and wedding garments.
Like a bridegroom coming from his marriage chamber our God descended to earth in his incarnation, in order to be united to his Church which was to be formed of the pagan nations. To her he gave a pledge and a dowry: a pledge when God was united to man; a dowry when he was sacrificed for man’s salvation. The pledge is our present redemption; the dowry, eternal life.
To those who see only with the outward eye, all these events at Cana are strange and wonderful; to those who understand, they are also signs. For, if we look closely, the very water tells us of our rebirth in baptism. One thing is turned into another from within, and in a hidden way a lesser creature is changed into a greater. All this points to the hidden reality of our second birth. There water was suddenly changed; later it will cause a change in man.
By Christ’s action in Galilee, then, wine is made, that is, the law withdraws and grace takes its place; the shadows fade and truth becomes present; fleshly realities are coupled with spiritual, and the old covenant with its outward discipline is transformed into the new. For, as the Apostle says: The old order has passed away; now all is new! The water in the jars is not less than it was before, but now begins to be what it had not been; so too the law is not destroyed by Christ’s coming, but is made better than it was.
When the wine fails, new wine is served: the wine of the old covenant was good, but the wine of the new is better. The old covenant, which Jews follow, is exhausted by its letter; the new covenant, which belongs to us, has the savor of life and is filled with grace.
The good wine, that is, good precepts, refers to the law; thus we read: You shall love your neighbor but hate you enemy. But the Gospel is a better and stronger wine: My command to you is: love your enemies, pray for your persecutors.
Source: The Liturgy of the Hours – Office of Readings
Saint Faustus of Riez (c. 403-c. 439) was born in Brittany or Britain in 403. Nothing is known about his early life or his education but Faustus of Riez is thought that he was a lawyer. Influenced by his mother who was famed for her sanctity, Faustus abandoned secular pursuits while still a young man and entered the monastery of Lerins. He was ordained to the priesthood and because of his extraordinary piety was chosen abbot of the monastery in 432 at the age of 29. He remained abbot for about twenty-five years. Faustus attained a high reputation for his exceptional gift of oratory and delivery of eloquent sermons. He was also highly respected for his knowledge of Sacred Scripture and his unwavering asceticism.
After the death of Maximus, he succeeded him as Bishop of Riez but still continued his ascetic practices. He frequently returned to the monastery of Lerins to renew his fervor. He was a zealous advocate of monasticism and established many monasteries in his diocese. He participated in all the theological discussions of his time and became known as a stern opponent of Arianism. For this he incurred the enmity of Euric, King of the Visigoths, who had gained possession of a large portion of Southern Gaul. He was banished from his see and exiled for eight years, but was aided by loyal friends. On the death of Euric he returned and continued as Bishop of Riez until his death in 439 at the age of 36. His mastery of oratory and spiritual insight is reflected in his sermon above.