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/ 

Open to Hearing

The texts from the Roman Catholic Lectionary today challenge us to seek increased understanding of areas in which we have not heard the cry of earth and the cry of the poor and to accept our mission to share our faith with others.

Hearing the need

 

In the reading from the First Book of Kings, Ahijah announces Jeroboam’s Kingship.

* [11:26–43] The last major unit of the Solomon story tells how the prophet Ahijah announces the divine intention to take the larger part of Solomon’s kingdom from his control and give it to Jeroboam, Solomon’s servant. This counterbalances the first unit of the story, 1:1–2:12a, where another prophet, Nathan, managed to influence the royal succession and obtain the throne for Solomon. The unit is also the first part of the story of Jeroboam (11:26–14:20). It thus acts as a literary hinge connecting the two stories. Chronicles contains a death notice for Solomon in 2 Chr 9:29–31.1

 

Psalm 81 praises God’s appeal to stubborn Israel.

* [Psalm 81] At a pilgrimage feast, probably harvest in the fall, the people assemble in the Temple in accord with the Sinai ordinances (Ps 81:2–6). They hear a divine word (mediated by a Temple speaker) telling how God rescued them from slavery in Egypt (Ps 81:7–9), gave them the fundamental commandment of fidelity (Ps 81:9–11), which would bring punishment if they refused to obey (Ps 81:12–13). But if Israel repents, God will be with them once again, bestowing protection and fertility (Ps 81:14–16).2

 

In the Gospel of Mark, Jesus cures a deaf man.

* [7:36] The more they proclaimed it: the same verb proclaim attributed here to the crowd in relation to the miracles of Jesus is elsewhere used in Mark for the preaching of the gospel on the part of Jesus, of his disciples, and of the Christian community (Mk 1:14; 13:10; 14:9). Implied in the action of the crowd is a recognition of the salvific mission of Jesus; see note on Mt 11:5–6.3

 

George Butterfield refers to the motif in Mark’s Gospel known as the Messianic Secret and asks if it could be that Jesus simply wants to minister to people and has no interest in making a name for himself?

In the very first chapter of Mark, I believe we get a hint as to why Jesus does this. Jesus ministers in Capernaum. It says that the whole town was gathered at the door. He cured the sick and cast out demons. Early in the morning he went outside of town to pray. Simon and the others went looking for him and, on finding him, said, “Everyone is looking for you” (Mk. 1:37). You have this city in the palm of your hands. You can make a name for yourself. Jesus’ response? Let’s get out of here. My purpose, my desire, is to reach out to the people, not to hit it big. “For this purpose have I come” (v. 38).4

 

  Don Schwager quotes “The touch of the Lord,” by Ephrem the Syrian (306-373 AD).

"That power which may not be handled came down and clothed itself in members that may be touched, that the desperate may draw near to him, that in touching his humanity they may discern his divinity. For that speechless man the Lord healed with the fingers of his body. He put his fingers into the man's ears and touched his tongue. At that moment with fingers that may be touched, he touched the Godhead that may not be touched. Immediately this loosed the string of his tongue (Mark 7:32-37), and opened the clogged doors of his ears. For the very architect of the body itself and artificer of all flesh had come personally to him, and with his gentle voice tenderly opened up his obstructed ears. Then his mouth, which had been so closed up that it could not give birth to a word, gave birth to praise him who made its barrenness fruitful. The One who immediately had given to Adam speech without teaching, gave speech to him so that he could speak easily a language that is learned only with difficulty (Genesis 1:27-28). (excerpt from HOMILY ON OUR LORD 10.3)5

 

The Word Among Us Meditation on Mark 7:31-37 comments that our heavenly Father loves it when we trust him. He wants to give his children good things—and not only good things. Sometimes he wants to give us miracles. So take him at his word! Ask him for the healing of a loved one. Ask him for our own healing. Ask him to intervene in a situation that seems hopeless. And leave the results to him, trusting that he will do what is best.

Most importantly, don’t think that your faith is too weak for God to care about you. Exercise the faith you have and believe that God can work. Keep asking him for what you need. It’s not that he requires your extra prayers to act—but you need them, to stretch your faith and to grow closer to him. “Lord, I believe you can do the impossible. Please give me the faith to ask for it!”6

 

On the Memorial of Our Lady of Lourdes, Bishop Robert Barron recalls a portion of the video series, Catholicism (https://youtu.be/dwx8g8z7FUo).

 

Friar Jude Winkler explains the division of the tribes of Israel between Jeroboam and the descendants of David. The role of spit in healing is noted. Friar Jude reminds us that pagans, in Mark’s Gospel, recognize the authority of God in the person of Jesus.

 

CAC teacher Barbara Holmes recounts her visit to Fellowship Church, a visionary, multi-racial church co-founded in 1944 by Howard Thurman and his wife Sue Bailey Thurman. Howard Thurman (1900­–1981) writes about the conviction that shared worship and encounter with divine presence could unite diverse people.

Sue and I knew that all our accumulated experiences of the past had given us two crucial gifts for this undertaking: a profound conviction that meaningful and creative experiences between peoples can be more compelling than all the ideas, concepts, faiths, fears, ideologies, and prejudices that divide them; and absolute faith that if such experiences can be multiplied and sustained over a time interval of sufficient duration any barrier that separates one person from another can be undermined and eliminated. We were sure that the ground of such meaningful experiences could be provided by the widest possible associations around common interest and common concerns. . . . One basic discovery was constantly surfacing—meaningful experiences of unity among peoples were more compelling than all that divided and separated. The sense of Presence was being manifest which in time would bring one to his or her own altar stairs leading each in his [or her] own way like Jacob’s ladder from earth to heaven. [2]7

 

The Spirit guides us to experience that opens us to hear others and to speak about our relationship with God.

 

References

1	(n.d.). 1 Kings, CHAPTER 11 | USCCB. Retrieved February 11, 2022, from https://bible.usccb.org/bible/1kings/11
2	(n.d.). Psalms, PSALM 81 | USCCB. Retrieved February 11, 2022, from https://bible.usccb.org/bible/psalms/81
3	(n.d.). Mark, CHAPTER 7 | USCCB. Retrieved February 11, 2022, from https://bible.usccb.org/bible/mark/7
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved February 11, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/021122.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 11, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=feb11
6	(n.d.). Mass Readings and Catholic Daily Meditations for February 11, 2022. Retrieved February 11, 2022, from https://wau.org/meditations/2022/02/11/311130/
7	(n.d.). Daily Meditations Archive - Center for Action and Contemplation. Retrieved February 11, 2022, from https://cac.org/the-experience-of-god-unites-us-2022-02-11/