Christian Community

 The texts from the Roman Catholic Lectionary today challenge us to contemplate the idealism of Luke in describing the Christian Community as we strive to be reborn as active followers of Christ.

Sharing Community

The Reading from the Acts of the Apostles is Luke’s description of Life in the Christian Community.

* [4:32–37] This is the second summary characterizing the Jerusalem community (see note on Acts 2:42–47). It emphasizes the system of the distribution of goods and introduces Barnabas, who appears later in Acts as the friend and companion of Paul, and who, as noted here (Acts 4:37), endeared himself to the community by a donation of money through the sale of property. This sharing of material possessions continues a practice that Luke describes during the historical ministry of Jesus (Lk 8:3) and is in accord with the sayings of Jesus in Luke’s gospel (Lk 12:33; 16:9, 11, 13). (Acts of the Apostles, CHAPTER 4 | USCCB, n.d.)

Psalm 93 celebrates the kingship of God.

* [Psalm 93] A hymn celebrating the kingship of God, who created the world (Ps 93:1–2) by defeating the sea (Ps 93:3–4). In the ancient myth that is alluded to here, Sea completely covered the land, making it impossible for the human community to live. Sea, or Flood, roars in anger against God, who is personified in the storm. God’s utterances or decrees are given authority by the victory over Sea (Ps 93:5). (Psalms, PSALM 93 | USCCB, n.d.)

In the Gospel of John, Jesus speaks with Nicodemus about being born from above.

* [3:3] Born: see note on Jn 1:13. From above: the Greek adverb anōthen means both “from above” and “again.” Jesus means “from above” (see Jn 3:31) but Nicodemus misunderstands it as “again.” This misunderstanding serves as a springboard for further instruction.

* [3:8] Wind: the Greek word pneuma (as well as the Hebrew rûah) means both “wind” and “spirit.” In the play on the double meaning, “wind” is primary.

* [3:14] Lifted up: in Nm 21:9 Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.

* [3:15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration. (John, CHAPTER 3 | USCCB, n.d.)

Barbara Dilly comments that we so often ignore the misfortune of others because we are unwilling to share our good fortune with them.

We so often ignore the misfortune of others because we are unwilling to share our good fortune with them. We want to believe that the needy are at fault for having less, and we are more virtuous because of having more. But when the focus of our faith is more on following the rules as evidence of right living, or the following of an earthly power that defines the Lord’s power and strength in political terms, we are missing a central truth of the Gospel. Jesus emphatically placed more emphasis on right giving than right living. Right giving means loving our neighbors as ourselves and seeing that there are no needy persons among us. The early churches took this seriously. They saw a clear difference between things of this world and things of the Spirit. Yet gradually, earthly political powers usurped the majesty of the Lord’s kingdom for their own purposes. As a result, Christians have been struggling to keep the Son of Man uplifted as King ever since his resurrection. I pray today that we continue to trust in the Lord’s promises of eternal life and organize ourselves in ways that we can address the needs of those among us. That is where the real power is robbed. (Dilly, n.d.)

Don Schwager quotes “He descended so that we might ascend,” by Augustine of Hippo, 354-430 A.D.

"Spiritual birth happens when human beings, being earthly, become heavenly. And this can only happen when they are made members of me. So that he may ascend who descended, since no one ascends who did not descend. Therefore everyone who needs to be changed and raised must meet together in a union with Christ so that the Christ who descended may ascend, considering his body (that is to say, his church)6 as nothing other than himself." (ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 1.60) (Schwager, n.d.)

The Word Among Us Meditation on John 3:7-15 comments that with two thousand years of history and Church teaching, we know far more than Nicodemus did. We know that Jesus is the Son of Man, who came down from heaven. We know that he became man to teach us about the Father and give us eternal life. But it doesn’t always make sense to us. Sometimes, in fact, our own situations don’t make sense. “Why am I suffering like this?” we might ask. In both cases, Jesus asks of us the same thing that he asked of Nicodemus: to believe him and to trust him. It’s almost as if Jesus is saying, “I know what I’m doing. I know what I’m talking about. I am God. I love you. You can trust me.”

Whether you feel as if you know God well or just a little, you can make this fundamental act of faith and proclaim: Jesus, I believe in you. It’s not an abstract statement. It’s a declaration and an act of surrender to a real Person whom you trust, Jesus Christ.

Faith isn’t always easy, but it’s always within our grasp. We always have the option to trust Jesus. If we consciously choose to believe Jesus’ own testimony about himself, no earthly thing can shake our faith, no matter how we feel.

“You are trustworthy, Lord. Jesus, I believe in you.” (Meditation on John 3:7-15, n.d.)

Friar Jude Winkler comments that the passage in Acts is the second description of the early Christian community. This is an idealistic picture of the community. When we measure our present community against Luke’s account, maybe we find it discouraging. The care in the early Church was not always equitable. In the Gospel of John, Jesus and Nicodemus have a "dialogue" that becomes a monologue because Jesus addresses what Nicodemus doesn’t understand. Jesus questions his misunderstanding as a teacher in Israel. Jesus talks about the things from above. Jesus, like the bronze serpent of Moses time, must be lifted up and it reminds us of votive objects at sacred sites like Lourdes. Jesus uses the image “lifted up” or “exalted” as in John, on the cross, where Friar Jude notes we most clearly see the divinity and love of Jesus.

Fr. Richard Rohr, OFM, introduces CAC faculty members Carmen Acevedo Butcher and Brian McLaren who opened the CAC’s Fall 2025 ReVision conference by asking: “What do you do with Christianity when it has become enmeshed with authoritarian politics and corrupted by violence?” While the question may sound contemporary, they turned to earlier models of contemplative response in times of political crisis, reflecting on the lives of Benedict of Nursia (ca. 480–547) and the philosopher Boethius (ca. 480–524). Today, we share some of their reflections on Benedict.

Carmen Acevedo Butcher describes the fruit of Benedict’s contemplative withdrawal as an active renewal of community:

Benedict’s world was on fire. There was a war, invaders, cruelty, a volcanic winter, people were homeless and starving. In the midst of that, Benedict felt a sole desiring to please God alone, so he gave up his privileged way of life and headed out to a cave for three years, where his food was lowered to him on rope. People heard about this holy hermit and would go to him for spiritual advice, seeking a “word” in the tradition of the desert mystics.

If I had been Benedict, I might have waited a few years to set out, just until things calmed down a little bit. But instead of staying in his cave, Benedict decides he needs to house the people who have been coming to him. He builds thirteen monasteries near Subiaco, becoming the superior of the last one to stay close to the brothers who need extra attention.

Those monasteries, as Dr. Mike Petrow says, were the bomb shelters, time capsules, laboratories, and protected cultivators of the contemplative tradition in a world falling apart. (Rohr, n.d.)

We are grateful for the inspiration of the Spirit that we implore to guide our action as disciples of Christ to bring about a society characterized by love, hope, and faith.

References

Acts of the Apostles, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved April 14, 2026, from https://bible.usccb.org/bible/acts/4?32 

Dilly, B. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 14, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-14-2026 

John, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved April 14, 2026, from https://bible.usccb.org/bible/john/3?7 

Meditation on John 3:7-15. (n.d.). Retrieved April 14, 2026, from https://wau.org/meditations/2026/04/14/1543601/ 

Psalms, PSALM 93 | USCCB. (n.d.). Daily Readings. Retrieved April 14, 2026, from https://bible.usccb.org/bible/psalms/93?1 

Rohr, R. (n.d.). Creating an Alternative Way of Life. Center for Action and Contemplation. Retrieved April 14, 2026, from https://cac.org/daily-meditations/creating-an-alternative-way-of-life/ 

Schwager, D. (n.d.). You Must Be Born Anew. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 14, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Born Again to Boldness

 The texts from the Roman Catholic Lectionary today invite us to contemplate our call to boldness and renewed action to accept the prompting of the Spirit to be visible as followers of Jesus in our environment.

New Life in Community

The Reading from the Book of Acts asserts the Power of Prayer of the Community

* [4:27] Herod: Herod Antipas, ruler of Galilee and Perea from 4 B.C. to A.D. 39, who executed John the Baptist and before whom Jesus was arraigned; cf. Lk 23:6–12.

* [4:31] The place…shook: the earthquake is used as a sign of the divine presence in Ex 19:18; Is 6:4. Here the shaking of the building symbolizes God’s favorable response to the prayer. Luke may have had as an additional reason for using the symbol in this sense the fact that it was familiar in the Hellenistic world. Ovid and Virgil also employ it. (Acts of the Apostles, CHAPTER 4 | USCCB, n.d.)

In Psalm 2, God responds vigorously to rebellious kings.

* [Psalm 2] A royal Psalm. To rebellious kings (Ps 2:1–3) God responds vigorously (Ps 2:4–6). A speaker proclaims the divine decree (in the legal adoption language of the day), making the Israelite king the earthly representative of God (Ps 2:7–9) and warning kings to obey (Ps 2:10–11). The Psalm has a messianic meaning for the Church; the New Testament understands it of Christ (Acts 4:25–27; 13:33; Heb 1:5). (Psalms, PSALM 2 | USCCB, n.d.)

In the Gospel of John, Jesus instructs Nicodemus about the necessity of a new birth from above.

* [3:1–21] Jesus instructs Nicodemus on the necessity of a new birth from above. This scene in Jerusalem at Passover exemplifies the faith engendered by signs (Jn 2:23). It continues the self-manifestation of Jesus in Jerusalem begun in Jn 2. This is the first of the Johannine discourses, shifting from dialogue to monologue (Jn 3:11–15) to reflection of the evangelist (Jn 3:16–21). The shift from singular through Jn 3:10 to plural in Jn 3:11 may reflect the early church’s controversy with the Jews.

* [3:1] A ruler of the Jews: most likely a member of the Jewish council, the Sanhedrin; see note on Mk 8:31.

* [3:3] Born: see note on Jn 1:13. From above: the Greek adverb anōthen means both “from above” and “again.” Jesus means “from above” (see Jn 3:31) but Nicodemus misunderstands it as “again.” This misunderstanding serves as a springboard for further instruction.

* [3:8] Wind: the Greek word pneuma (as well as the Hebrew rûah) means both “wind” and “spirit.” In the play on the double meaning, “wind” is primary. (John, CHAPTER 3 | USCCB, n.d.)

David Crawford takes a look at how Nicodemus arrived on the scene.

It is humbling to think how much I can be like Nicodemus. Too often, I show up in prayer, worship, or service on my own schedule, when I find it convenient. Frequently, I self-righteously think my platitudes of praise should please God, especially considering what an upstanding person I am and how many “good” things I do. Many times, my initial response to God speaking – through Scriptures, homilies, prayers, etc. – is to dismiss anything that challenges me to see the world in new ways. …

To recap: Nicodemus arrived a bit arrogantly; and he learned humility. Nicodemus wanted to know if Jesus was worthy enough to merit a relationship; and he discovered that he was the one who was not worthy. Nicodemus showed up likely satisfied with who he had become – a respected leader of the Jewish community, a Pharisee known for piety and knowledge of the Law; and in a short time, Jesus began the transformation of Nicodemus into a person whose words and actions would be more in line with what God wants. We should all be so lucky. (Crawford, n.d.)

Don Schwager quotes “Reborn and Fed by the Spirit,” by Augustine of Hippo, 354-430 A.D.

"And then that rebirth, which brings about the forgiveness of all past sins, takes place in the Holy Spirit, according to the Lord's own words, 'Unless one is born of water and the Spirit, one cannot enter the kingdom of God.' But it is one thing to be born of the Spirit, another to be fed by the Spirit; just as it is one thing to be born of the flesh, which happens when a mother gives birth, and another to be fed from the flesh, which appears when she nurses the baby. We see the child turn to drink with delight from the bosom of her who brought it forth to life. Its life continues to be nourished by the same source which brought it into being." (excerpt from Sermon 71.19) (Schwager, n.d.)

The Word Among Us Meditation on John 3:1-8 comments that in truth, it takes time for us to grow into the people Jesus wants us to become. It’s a gradual process of learning a new way of life, of trying and sometimes failing, of growing and changing, of getting used to hearing God’s voice and receiving the love and grace of his Spirit. But for any of that to happen, we need to keep seeking the Lord. We can’t just wait to absorb our new life. 

St. Ignatius of Loyola is a clear example. Laid up in bed as he recovered from a wound sustained in battle, he realized that thinking about the glory he might achieve as a soldier left him feeling oppressed. But imagining himself imitating the saints lifted his heart and filled him with excitement. He later said that his eyes “were opened a little” to see how fulfilling life in Christ could be. And with that small revelation, Ignatius started to change. He longed to be with the Lord in prayer. He sought forgiveness for his sins. He wanted to spend his life sharing the good news of Christ—and that’s exactly what he ended up doing!

How have your eyes been “opened a little”? What’s the next step you can take to live your new life in the kingdom of God?

“Jesus, open my eyes as you opened St. Ignatius’ eyes!” (Meditation on John 3:1-8, n.d.)

Friar Jude Winkler comments that, in the Acts passage, Peter and John speak after interrogation by the Jewish authorities about continuing to praise God. The secular powers had no authority over them, as they are guided by the Holy Spirit. This is not as prominent in Luke’s Gospel, but in Acts the Spirit guides the Church. In the Gospel of John, Nicodemus comes to Jesus three times at night in fear, second, defending Him with the Law, and third to bury Jesus. In ancient writing people are what they were but in John’s Gospel we are to continue to grow until we die. Jesus clears up the role of  Baptism, as some were attacking the Sacraments. We have to participate in the Sacraments and we have to accept the Spirit as necessary against our concupiscence or “fleshiness”. Friar Jude declares we have to be born again in the Holy Spirit to allow God to lead us in the direction of love.

Fr. Richard Rohr, OFM, considers how Jesus calls us to be liberated from the agendas of our inflated egos. Scholarship today is discovering a much more radical and demanding Jesus than either Catholicism or Protestantism was ever ready for.

We distorted the message so it wasn’t primarily about a transformation of the ego but freedom from the body self. We largely transferred everybody’s guilt concerns toward the body. We concentrated on repressing and punishing the body, not giving the body too much pleasure, freedom, or delight. It’s not that there aren’t issues there, but the ego, in my opinion, has gotten away scot-free in the Western church. We allowed egos to get out of control while being quite anxious to appear chaste, self-disciplined, and not too greedy. …

Liberation from the ego self is liberation from the world of forms and images. Jesus’s word for that was mammon: “You cannot serve God and mammon” (Matthew 6:24). If we’re playing the game of appearance and power, prestige, and possessions, Jesus says we cannot know God. That’s pretty absolute! There’s a correlation between our preoccupation with image and how much—or how little—we’ve experienced the inner life.  

Jesus also liberates us from the ego self by his constant warnings against negativity and oppositional thinking. In general, his word for that liberation is forgiveness. Two thirds of Jesus’s teaching is directly or indirectly about forgiveness. To live oppositionally is to be holding some degree of resentment or unhealed negative energy that we have not brought to the divine presence for transformation.  (Rohr, n.d.)

We seek openness to be “born again” in the life of the Spirit that rejects ego and self aggrandizement and supports acceptance, love, and forgiveness.

References

Acts of the Apostles, CHAPTER 4 | USCCB. (n.d.). Daily Bible Readings. Retrieved April 13, 2026, from https://bible.usccb.org/bible/acts/4?23 

Crawford, D. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved April 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-april-13-2026 

John, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved April 13, 2026, from https://bible.usccb.org/bible/john/3? 

Meditation on John 3:1-8. (n.d.). Word Among Us. Retrieved April 13, 2026, from https://wau.org/meditations/2026/04/13/1542985/ 

Psalms, PSALM 2 | USCCB. (n.d.). Daily Readings. Retrieved April 13, 2026, from https://bible.usccb.org/bible/psalms/2?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Liberation from the Ego’s Agenda. Retrieved April 13, 2026, from https://cac.org/daily-meditations/liberation-from-the-egos-agenda/ 

Schwager, D. (n.d.). Unless One Is Born Anew. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 13, 2026, from https://www.dailyscripture.net/daily-meditation/