Toast with water and nervousness

(Jn 2:1-11)

(All the rest of the religious scene seemed to be the result of hysterical nervousness, out of intimate dissociation).

In the Bible, the most pregnant image expressing God's love for his people is the conjugal one.

The Lord is the Bridegroom who unceasingly goes to take back the beloved, even the betrayer, because he does not allow himself to be influenced by infidelity.

In contrast, one of the characteristics of pagan beliefs was the fear of divinity, which was attempted to be exorcised through repeated practices of purification.

The obsession with such an exhausting and anxiety-provoking relationship ended up placing the affairs of the simple and the lost in a contracted dimension. A prison with no way out.

Engrossed in looking after their own interests, those who should have noticed the lack of tenderness, momentum and vitality ('wine') pretended nothing was happening.

The hall master would have the task of providing - not for himself, but - for the reception and satisfaction of the people...

Scrutinising individuals not out of friendship but only to catch their transgressions, the religious leaders were content with a certain general demeanour, but disinterested in marriage - which did not work.

They willingly organised events, but to vainly preside over the Banquet, caring only for formal minutiae that disfigured further processes, and the brio of life.

The Covenant remained devoid of momentum, dragging on wearily. It dragged itself through the fearful and devoted people only out of habit; without a life-wave.

To the caste that had seized God, the merriment, the promotion and the liking of the people was of no interest whatsoever; as if it was none of their business.

The party had become heavy entertainment, a relationship of long faces; a monotonous, dull and restless affair. As separates at home, not animated by engaging passion.

Those responsible for the hospitality and service provided by the ancient synagogue (or still Judaizing church) were perhaps absorbed in the casuistry of arrangements and how sacred vessels and altar cloths were laid - not the disappointed people.

The nuptial joy and breath of a festive table had been replaced by a heap of fulfilments without proximity; therefore meaningless.

Even today Jesus calls his own to freedom from all burdens that dampen, demean and make people incomplete (creatures diminished by some manipulators, by customs and teachers of mediocrity).

For the experts in the room, the good was still in the reassuring world without impulses that had led them to float on others, a habitat now pale and sad.

Plus, as with wine... it is well known: what tastes like old times always attracts, exerts fascination.

At all times, the retrodated has its own undeniable mellow taste, which sometimes seems to appease us.

But the most authentic is Christ.

He does not bamboozle us with the usual 'little but good' - which nails the flame of spontaneous life and excludes new or sparkling wine.

The result of extinguished religiosity is a muddled and disappointing existence, like a wedding feast without a toast - marked by deadened emotional energies.

But the Father's superabundance is not revealed in subtractions, outward details and environments unnerved by meticulousness that bring widespread discouragement.

In Jn, the Lord does not "begin" from an absorbed, pensive and neutral ritual.

He expresses himself in a Feast, where caresses must not be lacking: this is the "prototype of the signs" (Jn 2:11 Greek text).

The episode of Cana is the emblematic summary of all the prodigies in which the Redeemer's action is manifested, also thanks to our choices.

As if to say: the work of Faith is tender, sympathetic and total; not exclusive or jealous. Thus it even becomes capable of inexplicable recoveries.

Ancient religion tended to convey a shrunken and normal, individualistic and distracted model of life.

But in the nuptial and festive one of the authentic believer, perfection rhymes with making oneself available.

Only those who have the freedom to come down and pay attention to the guests at the banquet realise and are able to make them understand (even the seasoned ones: Jn 2:9) how a discoloured and insipid panorama is revived.

Even if they were newcomers, those who make themselves servants and make themselves present know where the taste of love comes from.

They understand how pale dissatisfaction and one-sided disinterest is transformed into wonder and a desire to be there.

In short, 'believing in Jesus' is not baggage that is administered from time to time, but a growing relationship - always fresh.

While the hegemons may stand in the way, in the affection of people the Lord celebrates the Wedding with-us and proclaims his Glad Tidings.

We are not under the cloak of a Judgment that conditions and plagues, to render us sterilised; devoid of fragrance.Even to community leaders - when they are strict censors - he recommends that they finally pay attention: the Father does not express himself in codes, but in the happiness of his children, even beginners.

The best is not behind us and only suitable for grey, folded people, that is to say, à la page and without construct; survivors, co-opted and veterans, or disembodied idealists. It is yet to come!

Having shaken off the heat of prejudice, we are enabled to look at situations old and new as food, and all people as unique works of the Creator, his masterpieces.

Faith brings an attitude of such Fullness, which allows one to face events in harmony and perfection.

When, on the other hand, forensic, selective frost or abstract, spineless thinking takes over, here is the (desolating) panorama of irremovable jars of cold stone - even empty of water.

Not only incapable of purifying or quenching thirst, but not even useful for washing away the most epidermal dirt, along with the sophistications.

Only invaded by cobwebs.