I. THE MOTHER OF JESUS IN JOHN

The mother of Jesus, whom the fourth Gospel never mentions by name, appears in this Gospel four times: 1. in the episode of Cana (2:1-11); 2. in the short summary that follows (2:12) "After this he went down to Capernaum, with his mother and his brethren and his disciples; and there they stayed for a few days"): 3. in a question concerning the origin of Jesus in 6:42 ("Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, 'I have come down from heaven'?"); 4. finally, in the episode of the cross, in 19:25-27.

A. Designations in John 2:1-5 and 19:25-27

In the episode of Cana (vv. 1-5) and in the episode of the cross, the evangelist designates Mary in three ways: 1. three times as "his mother" (he meter autou, in 2:5 and twice in 19:25); 2. twice as "the mother" (ten metera. in 19:26a).

In each of these two pericopes (2:4 and 19:26b), the evangelist reports the unusual appellation by which Jesus addresses his mother: "woman" (gynai). In 19:27a, John reports Jesus' words to the beloved disciple present at the foot of the cross: "Behold, your mother!".

The meaning of this formula has been and still is very much discussed. Almost all the possibilities must have been envisaged. It is thus, for example, that Mary has been seen as the symbol of Israel's tradition and heritage transmitted to the Church and to the Christians represented by the beloved disciple. According to others. Mary is rather the symbol of the Christians of Jewish origin accepted by the Christians of Gentile origin, symbolised by the disciple. More popular and more ancient is the interpretation which sees Mary as the symbol of the Church, mother of the believers. Still another interpretation appeared more recently (11th century in the West) but became very influential later on: Mary is the mother of the believers not so much as a symbol of the Church as rather in her personal and individual capacity. Hence the idea of spiritual motherhood, sometimes associated with, and amplified by, that of co-redemption.

What we want to say here is that the content of Jn 2:1-5 is of primary importance for the interpretation of the formula of Jn 19:27a. At the same time, bringing these two pericopes face to face permits us to account for the meaning of the appellation "woman" which is present in both.

B. ''This, the first of his signs" (2:11) / "It is finished" (19:30)

Commentators have for long. had the habit of putting together the scene of the cross and that of Cana. The fact already noted that Jesus in both cases uses the same appellation to address his mother supports this combination. But there are additional supporting elements:

1. The time indication of Jn 2: 1-11 is the moment when the "hour has not yet come" (2:4) and we are made to assist at the inauguration of Jesus' mission. On the contrary, in 19:25-27, the hour has come: Jesus' death on the cross, the first stage in the process of exaltation-glorification, is now imminent. We have here. therefore, on the one hand the beginning of the mission, on the other hand the end of the mission, the account of the first and of the last "action" of Jesus.

2. The same actors appear in both accounts: Jesus, his mother and his disciples－the group in 2:1-11, a representative in 19:25-27. At the beginning of his mission, Jesus manifests his glory for the first time in the presence of his mother; the latter is still present when Jesus at the end of his mission has arrived at the hour of full glorification.

These similarities lead some to conclude that, in the intention of the evangelist, the scenes of Cana and of the cross must form something like a grand inclusion enclosing the whole of the Gospel witness. Perhaps this is to push things too far. However, it is difficult to think that the author did not set up any connection between two scenes that are so similar and correspond to the beginning and the end of Jesus' mission.

Let us then see first the data concerning the mother of Jesus in Jn 2:3-5, in order later to show how they can illumine those of Jn 19:25-27.

(1)Nouvelle Revue Theologique 108 (1986) 174-191. In my translation I omit all the rich bibliographical notes. Thess can be easily retraced by referring to the original article. I have transferred most of the other notes into the text of my translation. I have given indication of this transfer each time in the notes that follow.