Asking For A Miracle

Quaest IV Quaeritur de responsione Domini ad Matrem: Quid mihi et tibi est, mulier? Nondum venit hora mea. Aut enim divina Virgo petebat petendum, aut non petendum. Si petebat petendum: ergo non debuit ei ita acriter respondere. Si petebat non petendum: ergo petentem non debuit exaudire. 2 Item, quid est quod dicit: Nondum venit hora? Aut enim venit, et ita falsum dicit; aut non venit, et ita male facit, quod ante horam facit. 3 Item, ex hoc arguunt haeretici, quod Dominus fuit subiectus fato et astris. Respondeo: Dicendum, quod Domini responsio non fuit insultatoria, sed instructoria. Ostendit enim, qua ratione Matri petenti satisfaciat. Unde in petitione tria considerantur: petens, et haec est Mater Domini; pro quibus petit, quia pro consanguineis pauperibus; quid petit, quia miraculum. Dominus ostendit in responsione, quod hoc non debebat petere ut mater; quia non ex natura ab ipsa tracta hoc poterat, ideo dicit ei mulier, non dicit mater. Non debebat petere pro consanguineis, tanquam curam habens parentum carnalium; ideo dicit: Quid mihi ei tibi est? Ostendit, quod miraculum non est faciendum propter indigentiam, sed ad manifestandam suam gloriam, cuius manifestandae nondum erat necessitas; ideo dicit: Nondum venit hora mea. Quia tamen petens mulier sancta erat; quia illi, pro quibus petebat, pauperes erant; quia discipulis gloria manifestanda erat: ideo exaudit eam. Quod obiicitur de hora, intelligendum, nondum venerat hora perfectae manifestationis, qualis fuit circa mortem: de hora dicit Augustinus, non qua cogeretur mori, sed qua dignaretur occidi; unde infra decimo: Potestatem habeo ponendi animam meam, et nemo eam tollit a me. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput II Source: Here, p513

Question 4. A query concerning the reply of the Lord to His mother: 'What is it to me or you, woman? My hour has not yet come.' 1 Either the holy Virgin asked for what should be asked or for what should not be asked. If she asked for what should be asked, then He should not have answered her so sharply. If she asked for what should not be asked, then He should not have listened to her request. 2 Likewise, why is it said: 'My hour has not yet come?' For either it came and He speaks falsely, or it had not come and thus He acts wrongly because He did so before the hour. 3 Likewise, because of this heretics argue that the Lord was subject to Fate and the stars. Response: It must be said that the reply of the Lord was not offensive but instructive. For He shows how His mother's request might be rationally satisfied. Whence in this petition three things must be considered: she who asks, who is the Mother of the Lord; for whom she asks, who are poor relations; what she asks for, which is a miracle. The Lord shows in His answer, that this should not have been asked as a mother, because not on account of that nature was she able to acquire this, therefore he says to her, 'Woman', not 'Mother.' Nor should it have been asked for relations, as if it were a care due to parental flesh, and therefore He says: 'What is it to me and to you?' He shows that a miracle is not made on account of poverty, but to manifest His glory, which it was not yet necessary to manifest, so He says: 'My hour has not yet come.' However, because the woman who asked was holy, because those for whom she asked were poor, because His glory would be manifested to His disciples, therefore He listened to her. Concerning the objection about the hour, it must be understood that the hour had not yet come for His perfect manifestation, as it was around His death. Concerning which hour Augustine says: 'Not that He was forced to die, but because He considered it right to die.' 2 Whence it says in the tenth chapter: 'I have the power to place down my soul and no one takes it from me.' 3 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 2 1 Jn 2.4 2 Aug Tractates Gosp John 8.10-12, 37 3 Jn 10.17