SECOND SUNDAY AFTER THE EPIPHANY: Sermon Of Saint Alphonsus Liguori

SECOND SUNDAY AFTER THE EPIPHANY. – ON THE CONFIDENCE 

WITH WHICH WE OUGHT TO RECOMMEND OURSELVES TO THE MOTHER OF GOD

“And the wine failing, the Mother of Jesus saith to him: They have no wine” JOHN ii. 3. 

IN the Gospel of this day we read that Jesus Christ, having been invited, went with his holy 

mother to a marriage of Cana of Galilee. ”The wine failing, Mary said to her divine Son: 

”They have no wine.” By these words she intended to ask her Son to console the spouses, 

who were afflicted because the wine had failed. Jesus answered: “Woman, what is it to me 

and to thee? my hour is not yet come.” (John ii. 4.) He meant that the time destined for the 

performance of miracles was that of his preaching through Judea. But, though his answer appeared to be a refusal of the request of Mary, the Son, says St. Chrysostom, resolved to 

yield to the desire of the mother. ”Although he said, my hour is not yet come, he granted the 

petition of his mother.” (Hom, in ii. Joan.) Mary said to the waiters: ”Whatever he shall say 

to you, do ye.” Jesus bid them fill the water-pots with water the water was changed into the 

most excellent wine. Thus the bride groom and the entire family were filled with gladness. 

From the fact related in this day’s gospel, let us consider, in the first point, the greatness of 

Mary’s power to obtain from God the graces which we stand in need of; and in the second, 

the tenderness of Mary’s compassion, and her readiness to assist us all in our wants. 

First Point. The greatness of Mary‟s power to obtain from God for us all the graces we stand in need of. 

1. So great is Mary’s merit in the eyes of God, that, according to St. Bonaventure, her prayers 

are infallibly heard. “The merit of Mary is so great before God, that her petition cannot be 

rejected.” (De Virg., c. iii.) But why are the prayers of Mary so powerful in the sight of God? 

It is, says St. Antonine, because she is his mother. “The petition of the mother of God 

partakes of the nature of a command, and therefore it is impossible that she should not be 

heard.” (Par. 4, tit. 13, c. xvii., 4.) The prayers of the saints are the prayers of servants; but the 

prayers of Mary are the prayers of a mother, and therefore, according to the holy doctor, they 

are regarded in a certain manner as commands by her Son, who loves her so tenderly. It is 

then impossible that the prayers of Mary should be rejected. 

2. Hence, according to Cosmas of Jerusalem, the intercession of Mary is all-powerful. 

”Omnipotens auxilium tuum, Maria” It is right, as Richard of St. Lawrence teaches, that the 

son should impart his power to the mother. Jesus Christ, who is all-powerful, has made Mary 

omnipotent, as far as a creature is capable of omnipotence; that is, omnipotent in obtaining 

from him, her divine Son, whatever she asks. ”Cum autem eadem sit potestas filii et matris 

ab omnipotente filio, omnipotens mater facta est.” (Lib. 4, de Laud. Virg.) 

3. St. Bridget heard our Saviour one day addressing the Virgin in the following words: ”Ask 

from me whatever you wish, for your petition cannot be fruitless.” (Rev. 1. 1, cap. iv.) My 

mother, ask of me what you please; I cannot reject any prayer which you present to 

me;”because since you refused me nothing on earth, I will refuse you nothing in Heaven.”

(Ibid.) St. George, Archbishop of Nicomedia, says that Jesus Christ hears all the prayers of 

his mother, as if he wished thereby to discharge the obligation which he owes to her for 

having given to him his human nature, by consenting to accept him for her Son. ”Filius, exolvens debitum petitiones tuas implet.” (Orat. de Exitu Mar.) Hence, St. Methodius, martyr, used to say to Mary: ”Euge, euge, quæ debitorum habeas filium, Deo enim universi debemus, tibi autem ille debitor est.” (Orat, Hyp. Dom.) Rejoice, rejoice, holy virgin; for thou hast for thy debtor that Son to whom we are all debtors; to thee he owes the human nature 

which he received from thee.

4. St. Gregory of Nicomedia encourages sinners by the assurance that, if they have recourse to 

the Virgin with a determination to amend their lives, she will save them by her intercession. 

Hence, turning to Mary, he exclaimed: “Thou hast insuperable strength, lest the multitude of 

our sins should overcome thy clemency.” O mother of God, the sins of a Christian, however 

great they may be, cannot overcome thy mercy. “Nothing,” adds the same saint, ”resists thy 

power; for the Creator regards thy glory as his own.” Nothing is impossible to thee, says St. 

Peter Damian: thou canst raise even those who are in despair to hopes of salvation. ”Nihil 

tibi impossibile, quæ etiam desperates in spem salutis potes relevare.” (Ser. i. de Nat. B.V.) 

5. Richard of St. Lawrence remarks that, in announcing to the Virgin that God has chosen her 

for the mother of his Son, the Archangel Gabriel said to her: “Fear not, Mary; for thou hast 

found grace with God.” (Luke i. 30.) From which words the same author concludes: 

”Cupientes invenire gratiam, quæramus inventricem gratiæ.” If we wish to recover lost 

grace, let us seek Mary, by whom this grace has been found. She never lost the divine grace; 

she always possessed it. If the angel declared that she had found grace, he meant that she had 

found it not for herself, but for us miserable sinners, who have lost it. Hence Cardinal Hugo 

exhorts us to go to Mary, and say to her: O blessed lady, property should be restored to those 

who lost it: the grace which thou hast found is not thine for thou hast never lost the grace of 

God but it is ours; we have lost it through our own fault: to us, then, thou oughtest to restore 

1. “Sinners, who by your sins have forfeited the divine grace, run to the Virgin, and say to her 

with confidence: Restore us to our property, which thou hast found.” 

6. It was revealed to St. Gertrude, that all the graces which we ask of God through the 

intercession of Mary, shall be given to us. She heard Jesus saying to his divine mother: 

“Through thee all who ask mercy with a purpose of amending their lives, shall obtain grace.”

If all Paradise asked a favour of God, and Mary asked the opposite grace, the Lord would 

hear Mary, and would reject the petition of the rest of the celestial host. Because, says Father 

Suarez, ”God loved the Virgin alone more than all the other saints.” Let us, then, conclude 

this first point in the words of St. Bernard: ”Let us seek grace, and let us seek it through 

Mary; for she is a mother, and her petition cannot be rejected.” (Serm. de Aquæd.) Let us 

seek through Mary all the graces we desire to receive from God, and we shall obtain them; 

for she is a mother, and her son cannot refuse to hear her prayers, or to grant the graces 

which she asks from him. 

Second Point. On the tender compassion of Mary, and her readiness to assist us in all our 

wants. 

7. The tenderness of Mary’s mercy may be inferred from the fact related in this day’s Gospel. 

The wine fails the spouses are troubled no one speaks to Mary to ask her Son to console them 

in their necessity. But the tenderness of Mary’s heart, which, according to St. Bernardine of 

Sienna, cannot but pity the afflicted, moved her to take the office of advocate, and, without being asked, to entreat her Son to work a miracle. ”Unasked, she assumed the office of an 

advocate and a compassionate helper.” (Tom. 3, ser. ix.) Hence, adds the same saint, if, 

unasked, this good lady has done so much, what will she not do for those who invoke her 

intercession? “Si hoc non rogata perfecit, quid rogata perficiet ?”

8. From the fact already related, St. Bonaventure draws another argument to show the great 

graces which we may hope to obtain through Mary, now that she reigns in Heaven. If she 

was so compassionate on earth, how much greater must be her mercy now that she is in 

Paradise?”Great was the mercy of Mary while in exile on earth; but it is much greater now 

that she is a queen in Heaven; because she now sees the misery of men.” (St. Bona. in Spec. 

Virg., cap. viii.) Mary in Heaven enjoys the vision of God; and therefore she sees our wants 

far more clearly than when she was on earth; hence, as her pity for us is increased, so also is 

her desire to assist us more ardent. How truly has Richard of St. Victor said to the Virgin: “So 

tender is thy heart that thou canst not see misery and not afford succour.” It is impossible for 

this loving mother to behold a human being in distress without extending to him pity and 

relief. 

9. St. Peter Damian says that the Virgin”loves us with an invincible love.” (Ser, i. de Nat. 

Virg.) How ardently soever the saints may have loved this amiable queen, their affection fell 

far short of the love which Mary bore to them. It is this love that makes her so solicitous for 

our welfare. The saints in Heaven, says St. Augustine, have great power to obtain grace from 

God for those who recommend themselves to their prayers; but as Mary is of all the saints the 

most powerful, so she is of all the most desirous to procure for us the divine mercy: ”Sicut 

omnibus sanctis potentior, sic omnibus est pro nobis sollicitior.” 

10. And, as this our great advocate once said to St. Bridget, she regards not the iniquities of 

the sinner who has recourse to her, but the disposition with which he invokes her aid. If he 

comes to her with a firm purpose of amendment she receives him, and by her intercession 

heals his wounds, and brings him to salvation. ”However great a mans ,sins may be, if he 

shall return to me, I am ready instantly to receive him. Nor do I regard the number or the 

enormity of his sins, but the will with which he comes to me; for I do not disdain to anoint 

and heal his wounds, because I am called, and truly am, the mother of mercy.”

11. The blessed Virgin is called a”fair olive tree in the plains:” “Quasi oliva speciosa in 

campis.” (Eccl. xxiv. 19.) From the olive, oil only comes forth; and from the hands of Mary 

only graces and mercies flow. According to Cardinal Hugo, it is said that she remains in the 

plains, to show that she is ready to assist all those who have recourse to her: ”Speciosa in 

campis ut omnes ad earn confugiant.” In the Old Law there were five cities of refuge, in 

which not all, but only those who had committed certain crimes, could find an asylum; but in 

Mary, says St. John Damascene, all criminals, whatever may be their offences, may take 

refuge. Hence he calls her”the city of refuge for all who have recourse to her.” Why, then, 

says St. Bernard, should we be afraid to approach Mary? She is all sweetness and clemency; 

in her there is nothing austere or terrible: ”Quid ad Mariam accedere trepidat humana 

fragilitas? Nihil austerum in ea, nihil terribile, tota sauvis est.”

12. St. Bonaventure used to say that, in turning to Mary, he saw mercy itself receiving him. 

“When I behold thee, O my lady, I see nothing but mercy. ” The Virgin said one day to St. Bridget: ”Miser erit, qui ad misericordiam cum possit, non accedit.” Miserable and miserable 

for eternity shall be the sinner who, though he has it in his power during life to come to me, 

who am able and willing to assist him, neglects to invoke my aid, and is lost, ”The 

devil”says St. Peter, ”as a roaring lion goeth about seeing whom he may devour.” (1 Pet. v. 8.) 

But, according to Bernardine a Bustis, this mother of mercy is constantly going about in 

search of sinners to save them. “She continually goes about seeking whom she may save.” 

(Maril. par. 3, ser. iii.) This queen of clemency, says Richard of St. Victor, presents our 

petitions, and begins to assist us before we ask the assistance of her prayers;”Velocius 

occurrit ejus pietas quam invocetur, et causas miserorum anticipat.” (In Can., c. xxiii.) 

Because, as the same author says, Mary’s heart is so full of tenderness towards us, that she 

cannot behold our miseries without affording relief. ”Nee possis miserias scire, et non sub 

venire.” 

13. Let us, then, in all our wants, be most careful to have recourse to this mother of mercy, 

who is always ready to assist those who invoke her aid. ”Invenies semper paratam auxiliari,” 

says Richard of St. Lawrence. She is always prepared to come to our help, and frequently 

prevents our supplications: but, ordinarily, she requires that we should pray to her, and is 

offended when we neglect to ask her assistance. ”In te domina peccant,” says St. 

Bonaventure, ”non solum qui tibi injuriam irrogant, sed etiam qui te non rogant.” (In Spec. 

Virg.) Thou, blessed lady, art displeased not only with those who commit an injury against 

thee, but also with those who do not ask favours from thee. Hence, as the same holy doctor 

teaches, it is not possible that Mary should neglect to succour any soul that flies to her for 

protection; for she cannot but pity and console the afflicted who have recourse to her. ”Ipsa 

enim non misereri ignorat et miseris non satisfacere.”

14. But, to obtain special favours from this good lady, we must perform in her honour certain 

devotions practised by her servants; such as, first, to recite every day at least five decades of 

the Rosary; secondly, to fast every Saturday in her honour. Many persons fast every Saturday 

on bread and water: you should fast in this manner at least on the vigils of her seven 

principal festivals. Thirdly, to say the three Aves when the bell rings for the Angelus Domini; 

and to salute her frequently during the day with an Ave Maria, particularly when you hear a 

clock strike, or when you see an image of the Virgin, and also when you leave or return to 

your house. Fourthly, to say every evening the Litany of the Blessed Virgin before you go to 

rest; and for this purpose procure an image of Mary, and keep it near your bed. Fifthly, to 

wear the scapular of Mary in sorrow, and of Mount Carmel. There are many other devotions 

practised by the servants of Mary; but the most useful of all is, to recommend yourself 

frequently to her prayers. Never omit to say three Aves in the morning, to beg of her to 

preserve you from sin during the day. In all temptations have immediate recourse to her, 

saying: “Mary, assist me.” To resist every temptation, it is sufficient to pronounce the names 

of Jesus and Mary; and if the temptation continues, let us continue to invoke Jesus and Mary, 

and the devil shall never be able to conquer us. 

15. St. Bonaventure calls Mary the salvation of those who invoke her: “salus te invocantium.” 

And if a true servant of Mary were lost (I mean one truly devoted to her, who wishes to 

amend his life, and invoke with confidence this advocate of sinners), this should happen 

either because Mary would be unable or unwilling to assist him. But, says St. Bernard, this is 

impossible: being the mother of omnipotence and of mercy, Mary cannot want the power or the will to save her servants. Justly then is she called the salvation of all who invoke her aid. 

Of this truth there are numberless examples: that of St. Mary of Egypt will be sufficient. After 

leading for many years a sinful and dissolute life, she wished to enter the church of Jerusalem 

in which the festival of the holy cross was celebrated. To make her feel her miseries, God 

closed against her the door which was open to all others: as often as she endeavoured to 

enter, an invisible force drove her back. She instantly perceived her miserable condition, and 

remained in sorrow outside the church. Fortunately for her there was an image of most holy 

Mary over the porch of the church. As a poor sinner she recommended herself to the divine 

mother, and promised to change her life. After her prayer, she felt encouraged to go into the 

church, and, behold! the door which was before closed against her she now finds open: she 

enters, and confesses her sins. She leaves the church, and, under the influence of divine 

inspiration, goes into the desert, where she lived for forty-seven years, and became a saint.