Rolheiser: What does it mean to be ‘born again’?

What does it mean to “be born again, to “be born from above”? If you’re an Evangelical or Baptist, you’ve probably already answered that for yourself. However, if you’re a Roman Catholic or a mainline Protestant then the phrase probably isn’t a normal part of your spiritual vocabulary and, indeed, might connote for you a biblical fundamentalism which confuses you.

What does it mean to “be born again”?  The expression appears in John’s Gospel in a conversation Jesus has with a man named, Nicodemus. Jesus tells him that he “must be born again from above”.  Nicodemus takes this literally and protests that it’s impossible for a grown man to re-enter his mother’s womb so as to be born a second time. So Jesus recasts the phrase metaphorically, telling Nicodemus that one’s second birth, unlike the first, is not from the flesh, but “from water and the Spirit”.  Well … that doesn’t clarify things much for Nicodemus, or for us. What does it mean to be born again from above?

Perhaps there are as many answers to that as there are people in the world. Spiritual birth, unlike physical birth, doesn’t mean the same thing for everyone. I have Evangelical friends who share that for them this refers to a particularly powerful affective moment within their lives when, like Mary Magdala in the Garden with Jesus on Easter Sunday, they had a deep personal encounter with Jesus that indelibly affirmed his intimate love for them. In that moment, in their words, “they met Jesus Christ” and “were born again”, even though from their very childhood they had always known about Jesus Christ and been Christians.

Most Roman Catholics and mainline Protestants do not identify “knowing Jesus Christ” with one such personal affective experience. But then they’re left wondering what Jesus met exactly when he challenges us “to be born again, from above”.

A priest that I know shares this story regarding his understanding of this. His mother, widowed sometime before his ordination, lived in the same parish where he had been assigned to minister. It was a mixed blessing, nice to see her every day in church but she, widowed and alone, began to lean pretty heavily upon him in terms of wanting his time and he, the dutiful son, now had to spend all his free time with his mother, taking her for meals, taking her for drives, and being her one vital contact with the world outside the narrow confines of the seniors’ home within which she lived. During their time together she reminisced a lot and not infrequently complained about being alone and lonely. But one day, on a drive with her, after a period of silence, she said something that surprised him and caught his deeper attention: “I’ve given up on fear!” she said, “I’m no longer afraid of anything. I’ve spent my whole life living in fear. But now, I’ve given up on it because I’ve nothing to lose! I’ve already lost everything, my husband, my youthful body, my health, my place in the world, and much of my pride and dignity. Now I’m free! I’m no longer afraid!”

Her son, who had only been half-listening to her for a long time, now began to listen. He began to spend longer hours with her, recognizing that she had something important to teach him.  After a couple of more years, she died. But, by then, she had been able to impart to her son some things that helped him understand his life more deeply. “My mother gave me birth twice; once from below, and once from above,” he says. He now understands something that Nicodemus couldn’t quite grasp.

We all, no doubt, have our own stories.

And what do the biblical scholars teach about this?  The Synoptic Gospels, scholars say, tell us that we can only enter the kingdom of God if we become like little children, meaning that we must, in our very way of living, acknowledge our dependence upon God and others. We are not self-sufficient and that means truly recognizing and living out our human dependence upon the gratuitous providence of God. To do that, is to be born from above.

John’s Gospel adds something to this. Raymond E Brown, commenting on John’s Gospel, puts it this way: To be born again from above means we must, at some point in our lives, come to understand that our life comes from beyond this world, from a place and source beyond out mother’s womb, and that deeper life and deeper meaning lie there. And so we must have two births, one that gives us biological life (births us into this world) and another that gives us eschatological life (births us into the world of faith, soul, love, and spirit). And sometimes, as was the case with my friend, it can be your own birthmother who does the major midwifing in that second birth.

Nicodemus couldn’t quite get past his instinctual empiricism. In the end, he didn’t get it. Do we?


One thought on “Rolheiser: What does it mean to be ‘born again’?

  1. We get born once and make of it any number of ways:

    A newborn on arrival (and maybe during placental kicking around) starts reaching out and finding out that there is something out there that variously in a Cartesian sense leaves the maturing arrival considering that: “Something existed before the likes of me and therefore I am.” There has been a convergence of the twain that produced knew me, but the overall twain is not a product of some older convergence—it is and was universal.

    Given the assumption that that which has existed always was and will always be, it doesn’t seem very cogent to contend that this eternal something was produced by a Creator. Something that was destined to have been around forever was not subject to have ever been created in some nonexistent first place. As for us short-time mortals of Earth:

    Be it called soul or whatever, after one of us is brain dead, what supposed part of us is left to lingering ever on, and what tissue, organ or process was its locus while we were still alive? And, on death does this something just puff off and away into less than thin air? Also, does this immortal something exist on down through all other life forms, and if not, where is the cutoff?

    Within my own life, I have on four different occasions experienced a total absence of awareness of any kind. Two of these were from being knocked unconscious and the other two were incidental to general anesthetic induced for surgery. On recovering from being knocked out I had to ask what had happened and following both surgeries I inquired if it was over yet.

    So, if one of us were to die during one of these unconscious states is it a total lack of awareness that lingers on forever? Hey, just askin’ in consideration that in such a case there would be neither reason to think that hell would be all that horrendous, nor Heaven all that fantastic. In any case, while we are alive here on Earth, why not just consider that being born only once is grand enough, and while living among the living enjoy a few moments in thankful contentment when inexplicably struck by the Wisdom of Awe. And when passing time between times, we might well work to do unto others as we would have done unto ourselves.

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