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{{Quote|1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.|{{B|John|2:1-11}}}}
{{Quote|1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.|{{B|John|2:1-11}}}}
== The gradual increase of the power of Christ ==
The [[incarnation]] of [[Christ]] on [[Earth]] is not a sudden process, but a gradual one that is ultimately only completed on [[Golgotha]]. Connected with this is a gradual transformation and increase of Christ's power, which John's Gospel illustrates above all through the sequence of the seven miraculous signs, the first of which is the transformation of water into wine at the wedding of Cana. Here the Christ is still dependent on the blood forces that unite him with his mother. Rudolf Steiner therefore translates the corresponding passage in {{B|John|2:4}} as follows: "O woman, this goes from me to you", in order to refer to the forces weaving between the Christ and his mother. Furthermore, the Christ also needs the natural powers of the freshly drawn spring water. {{GZ|112|158ff}} So here he still makes use of the old forces that were dominant in pre-Christian times, but by performing the miracle at Cana he begins to overcome them at the same time. The wedding at Cana is thus at the same time a telling image of the necessary overcoming of the old natural blood forces.
== Galilee as a land of mixed blood - near marriage and distant marriage ==
It was not by chance that the wedding took place outside Judea. [[w:Galilee|Galilee]] ({{HeS|הַגָּלִיל}} ''Ha-Galil'') is the land of the mingled, of those not connected by blood. The ancient clairvoyant abilities were linked to the close blood relationship, to the near marriage. Closely connected to this was a certain group soulishness of the people. This was now to be overcome in order to give individuality the space to develop. For this purpose, the close marriage had to be overcome by the distant marriage, by the mixing of blood. This also opens up a new source of morality.
{{GZ|In the primeval times of all peoples we have the very special phenomenon of the so-called near marriage. We have the small groups of peoples who all marry within the blood relationship. But with every people we meet the transition to long-distance marriage, so that an intensive mixture of blood occurs. Earlier groups of peoples were therefore related by blood; they had a common ancestor who enjoyed special veneration, for example, Tuisto, the progenitor of the German tribes.
The sagas faithfully preserve for us the conflicts that arose when blood ties were broken. The blood of such close-knit communities was influenced by the lower parts of the nervous system. This gave man clairvoyance and the intuitive discernment of good and evil; he had a sure moral instinct. At the moment when man steps out of near marriage, he finds it impossible to delve into clairvoyance from within, from the sympathetic nervous system. With distant marriage, the instinctive guidance ceases and the external law begins. The original moral instinct disappeared with the distant marriage; the outer law had to enter. Out of the night of the old instinct dawned a moral starlight. Then came the Mosaic religion of law as the guardian of morality. This is finally replaced by a new light, the Christ-light, the spiritual guidance.
What the moral instinct was for the individual tribe, Budhi or the Christ principle is for all humanity. In Christ this process became flesh. Christ came when the tribal blood ties were sufficiently loosened so that the tribal God could now be transformed into a God of all men, blood brotherhood could and should be extended into duty to every fellow man, tribal loyalty into loyalty to self and to God. What the sunlight is to matter, what intelligible truth is to the intellect, that is the Christ-light in Budhi, the grace coming from above. Through Budhi the former is now no longer authoritative, neither the moral instinct given by blood ties nor the priestly law, neither Moses nor any tribal authorities at all, the last of which was Jehovah. Now the sentence applies: "Whoever does not leave father and mother and brother for my sake cannot be my disciple." That is, he who does not forget the old tribal principles, and does not transfer the love of blood to all men, cannot follow Christ. The old tribal gods had indissoluble marriages with their peoples, and with their peoples they had to perish. The Christ represents in the world an entirely new spirit which entered into humanity, and this spirit united itself with the human soul which passes through the whole of evolution. Those who bore the name of John, the leading men of that time, were so far as to feel with the greatest strength the burning longing for something above mere lawfulness and justice, that is, they thirsted for the new Son of Man. He who satisfied this longing was the Christ, the Bridegroom of the human soul in general; humanity was the Bride. Thus Christ or Budhi is indeed the unitedly born Son of God: "He must increase, but I must decrease" was the saying of John the Baptist.
One of the greatest symbols of this wedding feast is the wedding at Cana in Galilee, a place where all kinds of peoples came together in a colourful, international mixture. We see a wedding feast being celebrated there. "And the mother of Jesus was also there", we are told. In the Gospel of John, the mother of Jesus is never called "Mary", just as the writer of the Gospel of John, the disciple whom the Lord loved, is never called "John". The mother of Jesus is the human soul, and this must first mature before Christ can work in it. Hence the words: "Woman, what have I to do with you? My hour has not yet come. Never would such a high individuality as Christ otherwise have spoken thus to his bodily mother.|94|251ff}}


==Literature==
==Literature==

Revision as of 18:46, 27 May 2021

Julius Schnorr von Carolsfeld, The Wedding at Cana, 1820

The Marriage at Cana or Wedding at Cana is only mentioned in the New Testament in the 2nd chapter of the Gospel of John. Jesus Christ here transformed water into wine in the presence of his mother as the first sign of his divine work.

Whether the biblical Cana is identical with the Cana in Galilee is not considered completely certain by external research. Occasionally it is also equated with the southern Lebanese village of Qana (also spelled Cana), but from a spiritual point of view one may confidently follow the Bible's words.

The account of the Gospel of John

„1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.“

The gradual increase of the power of Christ

The incarnation of Christ on Earth is not a sudden process, but a gradual one that is ultimately only completed on Golgotha. Connected with this is a gradual transformation and increase of Christ's power, which John's Gospel illustrates above all through the sequence of the seven miraculous signs, the first of which is the transformation of water into wine at the wedding of Cana. Here the Christ is still dependent on the blood forces that unite him with his mother. Rudolf Steiner therefore translates the corresponding passage in John 2:4 as follows: "O woman, this goes from me to you", in order to refer to the forces weaving between the Christ and his mother. Furthermore, the Christ also needs the natural powers of the freshly drawn spring water.

„112“ (Lit.:GA 158ff)

So here he still makes use of the old forces that were dominant in pre-Christian times, but by performing the miracle at Cana he begins to overcome them at the same time. The wedding at Cana is thus at the same time a telling image of the necessary overcoming of the old natural blood forces.

Galilee as a land of mixed blood - near marriage and distant marriage

It was not by chance that the wedding took place outside Judea. Galilee (Hebrew: הַגָּלִיל Ha-Galil) is the land of the mingled, of those not connected by blood. The ancient clairvoyant abilities were linked to the close blood relationship, to the near marriage. Closely connected to this was a certain group soulishness of the people. This was now to be overcome in order to give individuality the space to develop. For this purpose, the close marriage had to be overcome by the distant marriage, by the mixing of blood. This also opens up a new source of morality.

„In the primeval times of all peoples we have the very special phenomenon of the so-called near marriage. We have the small groups of peoples who all marry within the blood relationship. But with every people we meet the transition to long-distance marriage, so that an intensive mixture of blood occurs. Earlier groups of peoples were therefore related by blood; they had a common ancestor who enjoyed special veneration, for example, Tuisto, the progenitor of the German tribes.

The sagas faithfully preserve for us the conflicts that arose when blood ties were broken. The blood of such close-knit communities was influenced by the lower parts of the nervous system. This gave man clairvoyance and the intuitive discernment of good and evil; he had a sure moral instinct. At the moment when man steps out of near marriage, he finds it impossible to delve into clairvoyance from within, from the sympathetic nervous system. With distant marriage, the instinctive guidance ceases and the external law begins. The original moral instinct disappeared with the distant marriage; the outer law had to enter. Out of the night of the old instinct dawned a moral starlight. Then came the Mosaic religion of law as the guardian of morality. This is finally replaced by a new light, the Christ-light, the spiritual guidance.

What the moral instinct was for the individual tribe, Budhi or the Christ principle is for all humanity. In Christ this process became flesh. Christ came when the tribal blood ties were sufficiently loosened so that the tribal God could now be transformed into a God of all men, blood brotherhood could and should be extended into duty to every fellow man, tribal loyalty into loyalty to self and to God. What the sunlight is to matter, what intelligible truth is to the intellect, that is the Christ-light in Budhi, the grace coming from above. Through Budhi the former is now no longer authoritative, neither the moral instinct given by blood ties nor the priestly law, neither Moses nor any tribal authorities at all, the last of which was Jehovah. Now the sentence applies: "Whoever does not leave father and mother and brother for my sake cannot be my disciple." That is, he who does not forget the old tribal principles, and does not transfer the love of blood to all men, cannot follow Christ. The old tribal gods had indissoluble marriages with their peoples, and with their peoples they had to perish. The Christ represents in the world an entirely new spirit which entered into humanity, and this spirit united itself with the human soul which passes through the whole of evolution. Those who bore the name of John, the leading men of that time, were so far as to feel with the greatest strength the burning longing for something above mere lawfulness and justice, that is, they thirsted for the new Son of Man. He who satisfied this longing was the Christ, the Bridegroom of the human soul in general; humanity was the Bride. Thus Christ or Budhi is indeed the unitedly born Son of God: "He must increase, but I must decrease" was the saying of John the Baptist.

One of the greatest symbols of this wedding feast is the wedding at Cana in Galilee, a place where all kinds of peoples came together in a colourful, international mixture. We see a wedding feast being celebrated there. "And the mother of Jesus was also there", we are told. In the Gospel of John, the mother of Jesus is never called "Mary", just as the writer of the Gospel of John, the disciple whom the Lord loved, is never called "John". The mother of Jesus is the human soul, and this must first mature before Christ can work in it. Hence the words: "Woman, what have I to do with you? My hour has not yet come. Never would such a high individuality as Christ otherwise have spoken thus to his bodily mother.“ (Lit.:GA 94, p. 251ff)

Literature
References to the work of Rudolf Steiner follow Rudolf Steiner's Collected Works (CW or GA), Rudolf Steiner Verlag, Dornach/Switzerland, unless otherwise stated.
Email: verlag@steinerverlag.com URL: www.steinerverlag.com.
Index to the Complete Works of Rudolf Steiner - Aelzina Books
A complete list by Volume Number and a full list of known English translations you may also find at Rudolf Steiner's Collected Works
Rudolf Steiner Archive - The largest online collection of Rudolf Steiner's books, lectures and articles in English.
Rudolf Steiner Audio - Recorded and Read by Dale Brunsvold
steinerbooks.org - Anthroposophic Press Inc. (USA)
Rudolf Steiner Handbook - Christian Karl's proven standard work for orientation in Rudolf Steiner's Collected Works for free download as PDF.
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