It was an awareness of our shared faith (expressed in this Creed) and our common baptisms, whatever the other points of disagreement between Anglicans and Roman Catholics, that brought both Bishop Wilkinson and I on a shared pilgrimage to both Rome and Canterbury at this time last year.
Jointly, we were the Irish representatives at a meeting of
IARCCUM, the International Anglican-Roman Catholic Commission for Unity
and Mission. Bishops, Anglican and Catholic, came in national pairs
from some two dozen countries from around the globe. A truly
international experience.
IARCCUM, it might be helpful to point out, was established in 2000 from
an initiative of the Archbishop of Canterbury of the time, Archbishop
George Carey, and the then President of the Pontifical Council for
Promoting Christian Unity, Cardinal George Cassidy. It was designed to
translate the degree of faith shared between the two traditions into
practical effect. In other words, the intention was to map out
practical ways in which a growing rapprochement might issue into joint action and shared programmes in different parts of the world.
Much progress has been made on our ecumenical journey together, and much
more needs to be done. Bishop Wilkinson’s kind invitation for me to be
present with you and preach today, and my eagerness to accept, are
indications of our commitment to working together here in Ossory over
the years ahead. May they be a spur for the Irish bishops of both
traditions to forward the spirit of IARCCUM in our country.
Now a word about today’s gospel. Awareness of the levels of meaning
contained in the story of the marriage feast of Cana probably suffers
because of its status as the customary Gospel passage read at weddings
in both our traditions.
They can be easily passed over because the preacher is understandably
anxious to talk about the couple sitting in front of the altar who are
about to exchange their marriage vows. It is fortunate then that we
have an opportunity now to dwell at a little more length on the story.
To begin, let me say that there is every chance that a typical Irish
congregation, rooted as we are in our own culture, will sympathise
deeply with the host at the wedding feast who has run out of wine –
surely an assured party stopper in both a Middle Eastern Jewish or Irish
festive context then and now!
It is probably no coincidence that this story comes on the Sunday
following that which celebrated the baptism of the Lord, and, by
association, our baptisms. And it is no harm to note again in this
ecumenical context that there is already a profound unity shared by
baptised Christians by virtue of our baptism. Being united with Christ
in baptism, we are thereby united with one another in Him.
Back to Saint John’s Gospel and the miracle at Cana. The transformation
of the water into wine – is the very first of the signs or miracles that
Jesus worked. It is helpful to recall that at the time of Jesus (as
now) lots of vineyards were dotted around this Mediterranean area and
wine was the familiar drink of choice. The six jars of water mentioned
in the story, each holding 15 to 25 gallons, were intended for the
ceremonial washing rituals that were integral to Jewish worship and
observance.
In Saint John’s Gospel, the new wine acts as a figure of speech for the
new age that has dawned with the coming of Jesus Christ, the Word made
flesh, into the world. His glory is seen in the great abundance of fine
wine.
Coming so soon after the celebration of the birth of Christ at
Christmas, the use of this story today underlines the point that Jesus
grew to adulthood and began a public ministry which touched and
challenged people and called them to a new way of life.
And that same invitation to faith and a new way of life, to
discipleship, is what is made possible for us through baptism and the
life of faith.
The unfolding of the story acts as an invitation to reflect on who Jesus
is, on His identity and uniqueness, truths so central to the Nicene
Creed.
The mother of Jesus at Cana shows that the correct response to the
presence of Jesus is trust in His word as she tells the servants: ‘Do
whatever he tells you.’ And this utterance is directed at us too: we
are similarly attracted and compelled by Jesus’ presence and invited to a
deeper commitment of faith.
We, Anglicans and Catholics, were initiated into this faith through the
waters of baptism and are continually nourished for the life of faith – a
life which witnesses to the Lord’s presence and glory – by our sharing
in the Eucharist, the messianic bread and wine of the New Covenant.
The story of the miracle at Cana sheds light on the meaning of what we
do in our respective churches on Sundays. At the heart of every
Eucharistic celebration is the presence in word and sacrament of the
Lord whose death and resurrection we, faithful to his command,
commemorate.
Each celebration of the Eucharist is a sacred meal, a sacred banquet,
where we encounter anew the saving presence of the one who brought forth
such great abundance at the marriage of Cana.
The fact that Anglicans and Catholics are not able to receive the
Eucharist together yet is a matter of sadness. IARCCUM last year, and
our liturgy today, are most moving experiences for me of spiritual
communion. May they be a further impetus to continue our ecumenical
journey together so that we might one day break bread together around
the same altar.
After all, as Cardinal Stephen Chow of Hong Kong reminded us in his
sermon at the closing Eucharist of IARCCUM in Canterbury Cathedral: “the twelve apostles and disciples were not called to form camps working
for their own missions or competing against each other. They were
called to become an assembly, a community, a communion, a synodal koinonia, praying and discerning, teaching and serving for the mission of our Triune God.”
Let me end by praying that our witness and ministry alongside one
another as Catholics and Anglicans in Ossory, as we look to the future,
will be a foretaste of the reconciling of all Christians in the unity of
the one and only Church of Christ. Amen.