If you would like to catch up on some recent posts, here is a place where you can easily access some posts you might have missed. I hope it helps… enjoy.
Continue readingFinding your way
As you may or may not know, in days long past, I served aboard U.S. nuclear submarines. There are lots of sea stories that I can tell. There are lots of questions I am asked about life aboard a submarine: how a submarine operates, if I did this one thing or another, but when I think about it, not too often do I get asked how do we know where we are going when we are underwater. There are lots of interesting questions that can be asked about submarine navigation while underwater. For example:
- Why don’t we run into other submarines? Or undersea mountains? Or whales?
- Do we ever get lost?
- How can submarines navigate without windows to see where we are going or GPS? Are we operating on educated guesswork? Do submarines have Google Maps?
The oceans are really big – you only see the surface. There is lots of space under the waves and there are not that many submarines, so it is not crowded. Besides there are imaginary highways of a kind and submarines get assignments. For example, “operate on Interstate 95 between exits 450 and 520 on this date, during these times” – and you know that you will be the only U.S. submarine there. So… just stay in your lane.
Of course, how do we know where the highways are? We have charts, inertial navigation, we can come to periscope depth to get a satellite fix, and we have other means that are top secret. And if nothing else works, we can, like navigators of old, take a fix on known stars and do the mathematics to obtain a celestial fix.
That’s how we know where we are, but how do we know what’s around us? We can come near the surface and raise the periscope or the optronics mast and see what’s there. Or we can stay submerged and listen. That’s right, listen. It is called passive sonar and especially trained sailors that use their ears and computers to analyze what they are hearing.
Submarines were super interesting back in my day and even more interesting now.
In just a little but we will conduct the “Ceremony of Light” when the soon-graduating 8th grade students “pass the light” of leadership and example to the current 7th graders, who next year will assume the example of moral and spiritual leadership among the student body. As such the reads for this special Mass talk about being the light of the world, not hiding your light, shining before others, and more.
The 8th graders shared their thoughts on the ceremony. Everyone wrote about the passing on of leadership, responsibility, and setting examples for the student body. There were some other comments that were insightful:
- Handing on the light was a marker in time: the end of adolescence and the first step into taking deeper responsibility for how life will turn out.
- Handing on the light is a passing on of hope. Hope realized in our time at St. Francis and hope for the new future we are entering.
- Receiving the light is an act of commitment for the 7th graders. When you receive the light you are making a commitment to leading a holy way of life that will shine before students, teachers, staff and family.
To the 8th graders – thank you for your shining leadership and example. Soon you’ll be moving on to high school where you will observe the students in the upper class and see the light of their leadership and example. Pay attention, take notes about good examples and leadership and that which is, shall we say… not so good.
7th grader, the light is being passed to you: hope, holiness, and the responsibility of holy leadership. Be ready to receive the light and shine brightly.
And you might be wondering, how does all this connect with things “submarine”? I think submarine navigation adds new dimensions to living a Christian life – be it freshmen in high school or as 8th graders.
- Like submarines, always remember to stay “in your lane.” You are part of a structure of leadership: the principal, staff, teachers, family. Take the best of their shining example and put it to use in “your lane.” And remember that structure has lots of experience.
- Like submarines, there is more than just “seeing.” Listen. As leaders you need to know what is required and what is needed. You can certainly ask (that akin to active sonar) but you can also listen (like passive sonar).
- And when you are not sure what to do, come to periscope depth and look for directions. You can even celestial navigate because you have the bright shining stars of the experience of teachers, staff and parents.
Submarines can find their way in the darkness of the ocean’s depths by using all the tools available to them. Freshmen in high school and 8th graders can find their way in the coming new years. Use all the tools available to you: observe, listen, navigate, stay in your lane, and never hesitate to use the greatest resource of all: prayer and the Holy Eucharist. May you continue to well navigate adolescence, be the light and hope for others, and continue your commitment to holiness. Do these and your light will surely shine for all to see.
China’s Economic Lifeline – the South China Sea

China’s interests in the South China Sea are profoundly commercial and economic, not merely military or nationalist. The sea functions as one of the central arteries of China’s economy and global position. Beijing views control, influence, or at least secure access to the region as vital to national survival and long-term development.
The South China Sea as a Strategic Economic Corridor. Roughly one-third of global maritime trade passes through the South China Sea (SCS), including enormous volumes of container shipping, energy imports, bulk commodities, and manufactured exports. For China specifically, the sea links China’s industrial east coast, Southeast Asian markets, the Indian Ocean, the Middle East, Europe, Africa and the United States. Chinese ports such as Port of Shanghai, Port of Shenzhen, and Port of Guangzhou depend heavily on uninterrupted maritime access through these waters. A disruption in the SCS could severely affect the exports of Chinese manufactured goods, imports of raw materials, and China’s supply chains.
Maritime trade in the South China Sea can be described by any number of measures. Its importance can be measured in a variety of ways: total trade value, shipping volume, energy flows, container traffic, and its role in global supply chains. The most widely cited estimate is that roughly $3–5 trillion in global trade passes through the SCS annually. That represents approximately 25% of global marine trade. Roughly one-third of global maritime crude oil trade passes through these waters. East Asia is the manufacturing center of the global economy and the SCS is central to containerized trade. Major shipping companies route vessels through the SCS because it is the shortest and most efficient path from manufacturing centers to delivery ports abroad.
China’s economy is particularly dependent on these routes because China is the world’s largest exporter, it imports massive energy supplies, and much of its coastal industrial economy faces the South China Sea. Chinese strategic planners worry about blockade risks, foreign naval control, and vulnerability at maritime chokepoints – especially the Malacca Straits, the southwest entrance to the South China Sea.
Energy Security: Oil and LNG Imports. One of China’s greatest vulnerabilities is energy dependence. China imports massive amounts of crude oil, liquefied natural gas (LNG), and other energy products from the Persian Gulf, Africa, and elsewhere in the Indian Ocean region. Much of this energy passes through the Strait of Malacca, then across the South China Sea, and onward to Chinese ports. Chinese strategists often refer to this vulnerability as the “Malacca Dilemma,” the fear that in a crisis, especially involving the United States, these sea lanes could be interdicted or blockaded. This concern drives several Chinese policies including naval modernization, artificial island construction, maritime patrol expansion, diversification of pipelines, and the Belt and Road Initiative.
Oil and Gas Resources Within the South China Sea. The South China Sea itself is believed to contain significant oil reserves, very large natural gas reserves, and rich seabed resources. Estimates vary widely because much of the region remains underexplored, but China sees these potential reserves as strategically important. China’s state energy firms, including China National Offshore Oil Corporation (CNOOC), have pursued offshore drilling, seismic surveys, and joint development proposals. Disputes emerge because Vietnam, the Philippines, Malaysia, and Brunei also claim many of the same waters and offshore blocks.


Fisheries and Food Security
The South China Sea contains some of the world’s richest fishing grounds. Fish are commercially important to China because seafood demand is enormous, coastal populations have long depended on fishing, and food security remains a strategic concern. Chinese fishing fleets operate extensively in disputed waters. Fishing vessels also serve secondary purposes: reinforcing Chinese presence, supporting maritime claims, and sometimes operating alongside the Chinese maritime militia.

Precise estimates of annual fish extraction are difficult because the SCS is heavily overfished, illegal and unreported fishing is widespread, and countries often underreport or distort catch data. Some estimates suggest over half the world’s fishing vessels operate in the broader South China Sea region. But the best academic and fisheries reconstructions provide reasonably credible estimates. Most estimates center on 10 million metric tons per year of fish caught in the SCS. China is estimated to take 35-50% of the total catch which is not surprising since China possesses (by far) the world’s largest fishing fleet, including coastal fleets, distant-water fleets, and maritime militia-associated vessels.
China is the world’s largest seafood consumer and growing middle-class demand has intensified fishing pressure. It must also be remembered that fishing activity is not only economic, but reinforces maritime claims, presence around disputed reefs, and gray-zone operations. As such, the Chinese fishing fleet is highly subsidized because of its importance to China’s economy.
Fish are not a marginal issue in the SCS dispute. For China, fisheries involve food security, employment, maritime sovereignty claims, and regional influence. Some analysts argue that fisheries are one of the most immediate drivers of day-to-day confrontation in disputed waters – more so than oil. This is because studies indicate fish stocks in the SCS have declined by 70–95% since the 1950s, catch rates have fallen dramatically, and fleets increasingly catch smaller and younger fish lower on the food chain. China and bordering nations, all of which historically and culturally have fish as a major source of dietary protein, are chasing an increasingly diminishing commodity.
China has been aggressively intruding into waters and maritime zones that the Philippines claims under international law, particularly within the Philippine Exclusive Economic Zone (EEZ) in the SCS. Much of the friction occurs in waters west of the Philippine island of Palawan, especially around Second Thomas Shoal, Scarborough Shoal, Mischief Reef and Reed Bank. These areas fall within 200 nautical miles of the Philippines and are therefore claimed by Manila as part of its EEZ under the United Nations Convention on the Law of the Sea. Philippine fishermen have repeatedly reported being blocked from traditional fishing grounds, harassment by Chinese coast guard vessels (which are armed with 5-inch guns and automatic weapons), water cannon incidents, confiscation of catches, and dangerous maneuvering at sea. China coast guard and maritime militia vessels are constructed with reinforced bows capable of – not full on ramming – but shall we say quite aggressive nudging.
Maritime militia vessels disguised as fishing boats and PLA Coast Guard vessels are used to assert Chinese claims, maintain constant presence, pressure rival claimants, while avoiding overt naval warfare. The Philippines and its allies characterize many of these tactics as “gray-zone coercion,” aggressive pressure below the threshold of armed conflict.
Trade With Southeast Asia. The South China Sea is also the maritime bridge connecting China to the Association of Southeast Asian Nations (ASEAN) economies. ASEAN is one of China’s largest trading partners accounting for 20% of trade with China. Goods moving through the region include electronics, machinery, semiconductors, consumer goods, agricultural commodities, and industrial inputs. Any instability in these waters threatens Chinese exports, regional manufacturing networks, and supply-chain integration.
Undersea Infrastructure and Communications. Less visible but increasingly important are submarine communication cables, offshore infrastructure, and digital trade routes. The South China Sea contains major undersea fiber-optic cable systems connecting East Asia to the broader world economy. Control or monitoring of maritime zones can therefore have implications beyond shipping to include telecommunications, internet traffic, financial systems, and digital commerce.
The SCS marine floor has the highest concentration of marine fiber optic cables. These cables carry financial transactions, cloud computing traffic, military communications, commercial internet traffic, and industrial data. For China, they support export industries, global manufacturing networks, e-commerce, artificial intelligence infrastructure, and digital connectivity under the Belt and Road Initiative. The SCS infrastructure forms the hub that connects China and East Asia with Singapore, India, the Middle East, Europe, and Africa. It is part of China’s “Digital Silk Road” initiative.
The geography of the SCS makes it difficult to avoid. Nearly all East Asian digital traffic heading westward toward Europe or the Indian Ocean passes through cables in these waters. This creates both opportunity and vulnerability for China. Chinese strategists worry about cable sabotage, surveillance, bottlenecks, and wartime disruption. As a result, China has pursued redundant cable routes, alternate land corridors, and Arctic communications concepts, yet 95% of China’s extra-territorial communication still passes through these cables.
Strategic Economic Buffering. China’s island-building campaign has economic as well as military dimensions. Artificial islands allow China to support coast guard and maritime enforcement activity, monitor shipping, sustain fishing fleets, protect energy exploration, and reinforce administrative control over contested waters. Beijing argues these activities secure lawful commercial interests; critics view them as coercive attempts to dominate international waters.
The Broader Chinese Perspective. From Beijing’s viewpoint, the South China Sea is not a distant frontier. It is viewed as
- a near-seas defensive zone,
- an economic and food security lifeline,
- an energy transit corridor,
- and a gateway to China’s continued rise as a global power.
Many Chinese strategists believe that if hostile powers controlled these waters, China’s economy, trade, energy supply, and geopolitical autonomy could all be placed at risk. That perception helps explain why the South China Sea occupies such a central place in Chinese national strategy even beyond the military dimension.
The Discourse (part 2): lifted up to eternal life
This coming Sunday is Holy Trinity Sunday. The significance of the ascension of the Son of Man is elaborated through an OT example (Num 21:8-9). The key to interpreting this analogy between Moses’ lifting up of the serpent in the wilderness and the ascension of the Son of Man is the verb (hypsoō), meaning both “lift up” and “exalt.” (The Hebrew verb nāsā’ has a similar double meaning; see the pun based on this verb in Gen 40:9-23.) Once again the Fourth Evangelist asks the reader to hold two meanings together simultaneously. As the serpent was lifted up in the wilderness, so the Son of Man must be lifted up on the cross. The double meaning of hypsoō implies, however, that the physical act of lifting up is also a moment of exaltation. That is, it is in the crucifixion that Jesus is exalted. John 3:14 is one of three statements about the “lifting up” of the Son of Man in John (see also 8:28; 12:32-34). These three sayings are the Johannine analogue to the three passion predictions in the synoptic Gospels (Mark 8:31; 9:31; 10:33.34; and parallels).
The overlap of crucifixion and exaltation conveyed by v. 14 is crucial to Johannine understanding of salvation, because the Fourth Evangelist understands Jesus’ crucifixion, resurrection, and ascension as one continuous event. Verse 14 also contains a key to the theological grounding of the Evangelist’s attraction to irony; the cross as humiliation is actually exaltation. This will become especially clear in the crucifixion narrative of John 18-19. The Fourth Gospel is often criticized for having an inadequate theology of the cross, but such criticism misconstrues the Johannine treatment of the crucifixion. As v. 14 makes clear, there is no exaltation apart from the crucifixion for John.
The overlap of crucifixion/exaltation also provides the context for interpreting the role of the ascent/descent language in v. 13 (and 1:51) and the Fourth Evangelist’s use of the title “Son of Man.” The Fourth Evangelist appropriates the traditional apocalyptic figure of the Son of Man (cf. Dan. 7:13) and invests it with his christological perspective. Ascent/descent language thus speaks of Jesus’ relationship to God and to the world. The Son of Man’s ascent to heaven is salvific, because he is the one who has descended from heaven, the very one whom the Prologue celebrates.
John 3:15 makes explicit the salvific dimension of the crucifixion. Jesus’ offer of his life through being lifted up on the cross makes “eternal life” (zōēn aiōnion) possible for those who believe. “Eternal life” is one of the dominant metaphors in the Fourth Gospel to describe the change in human existence wrought by faith in Jesus (e.g., 3:36; 4:14; 5:24; 6:27; 17:4). To have eternal life is to live life no longer defined by blood or by the will of the flesh or by human will, but by God (cf. 1:13). “Eternal” does not mean mere endless duration of human existence, but is a way of describing life as lived in the unending presence of God. To have eternal life is to be given life as a child of God. To speak of the newness available to the believer as “eternal life” shifts eschatological expectations to the present. Eternal life is not something held in abeyance until the believer’s future, but begins in the believer’s present. The focus on the crucifixion in 3:13-15 provides the key to interpreting Jesus’ earlier metaphors of new birth and the kingdom of God. The offer of new life, “to be born anal-hen,” has only one source—Jesus’ offer of his own life. The cross thus makes sense of the double meaning of anōthen: To be born from above is to be born again through the lifting up of Jesus on the cross.
Image credit: Rublev, Trinity icon, 15the century, Trinity Lavra of St. Sergius, Moscow, Public Domain
The Discourse
This coming Sunday is Holy Trinity Sunday. At v. 11, the text shifts from a dialogue to a monologue. The dialogue between Jesus and Nicodemus alternated between Jesus’ offer of new birth (vv. 3, 5-8) and Nicodemus’s resistance (vv. 4, 9). The shift to the monologue allows Jesus’ voice to silence the voice of resistance. Jesus’ discourse runs through v. 21 and divides into two parts. Verses 11-15 interpret Jesus’ offer of new birth through his death, resurrection, and ascension, and vv. 16-21 focus on the theme of judgment.
We know. Jesus begins the discourse by speaking in the first-person plural. English translations of v. 11 mask the Greek word order. The translation “we speak of what we know ” flows in English, but the sentence literally reads, “what we know we say” (oidamen laloumen). This word order is important because it means that the beginning of Jesus’ discourse and Nicodemus’s opening words to Jesus (v. 3) are the same: “we know…. “ It is possible to read Jesus’ words as a continuation of the irony of v. 10; Jesus parodies Nicodemus’s assertion of his knowledge.
The first-person plural of v. 11 has another function. Jesus’ words in v. 11 are all words of witness: we know; we see; we speak; we testify. In its immediate context, Jesus’ “we” speaks for John the Baptist and the first disciples who have already borne witness to what they have seen. Jesus speaks for all those who have testified to this point in the Gospel narrative. In a broader context, however, Jesus’ “we” speaks for the witness of the early church. This “we” stands in contrast to the “we” for whom Nicodemus speaks: the synagogue. The church’s witness is contrasted with the non-responsiveness of the synagogue. Nicodemus and his community are representative of all who do not receive the church’s witness
Earthy and heavenly things. Jesus uses the expressions “earthly things” and “heavenly things” to summarize the witness that has already been given and the witness still to come (v. 12). “Earthly things” (ta epigeia) can be understood as referring to things about human beings, specifically the discussion of new birth in 3:3-8, whereas “heavenly things” (ta epourania) refers to things about God and Jesus to which Jesus has privileged access (1:18; 3:13) and that have not yet been revealed to Nicodemus and his community.
Jesus is the source of “heavenly things”: “No one has gone up to heaven except the one who has come down from heaven, the Son of Man.” This is the second time Jesus has spoken of himself as the “Son of Man” (see also 1:51) and both uses of the term are associated with language of heavenly ascent and descent. The Son of Man’s privileged access to God is expressed in spatial terms: The Son of Man moves between heaven and earth and brings the two together. The emphasis in this verse is on Jesus’ descent. Jesus knows heavenly things because he has descended; this contrasts Jesus with other figures who were believed to have ascended and through their ascents received heavenly knowledge. For example, Moses went up the mountain and then descended with God’s Word. The writings of Philo make clear that some Jews believed that Moses’ ascent gave him special status before God. Verse 13 underscores that Jesus first descended, then ascended.
Image credit: Rublev, Trinity icon, 15the century, Trinity Lavra of St. Sergius, Moscow, Public Domain
The Nine-Dash Line

The Nine-Dash Line
The “Nine-Dash Line” is a map boundary used by the People’s Republic of China to claim large portions of the South China Sea. It is not directly a sovereignty claim over Taiwan, but it is closely connected to the broader China–Taiwan issue because both the government in People’s Republic of China (Beijing/PRC) and the government in Taiwan (the Republic of China, or ROC) historically inherited versions of the same maritime claims from pre-1949 China. But they are not the only countries with claims in the South China Sea. Claimants include Vietnam, Malaysia, Indonesia, Singapore, Brunei and the Philippines.
The line originated with the Republic of China government in 1947 as an “Eleven-Dash Line.” After the Chinese Civil War, the communist government in Beijing adopted and modified it into the current Nine-Dash Line. Taiwan’s ROC government still officially maintains a similar claim, though Taipei today emphasizes stability and practical administration more than expansive maritime nationalism. It is interesting to note that Beijing sometimes argues that Taiwan’s continued adherence to similar maritime claims supports the idea that both sides belong to “one China.”
The Nine-Dash Line matters because the South China Sea contains major international shipping lanes, commercial fishing grounds, potential oil and gas reserves and militarily is a key strategic location. PRC/China has used the claim to justify building shoals into artificial islands, establishing military facilities there and on naturally existing islands, as well as conducting aggressive coast guard and naval patrols. Reports and videos of aggressive maritime engagements routinely appear online, in the news, and in maritime industry journals.
The Nine-Dash Line, in a way, is tangential to the China-Taiwan dispute. The Nine-Dash Line is primarily a South China Sea territorial claim, not a direct claim about Taiwan itself. However, it is important as Taiwan controls Taiping Island (Itu Aba), the largest naturally occurring island in the Spratly chain – and some 1,000 miles south-southwest of Taiwan. This gives Taiwan a direct physical role in South China Sea disputes. Taiwan also sits near the northern gateway to the South China Sea from the East China Sea and along critical naval routes connecting the Pacific Ocean to Chinese coastal waters.
But the nations most impacted by aggressive PRC maritime patrols and attempts at enforcement are the Philippines, Malaysia, Vietnam and Indonesia. The South China Sea is important to these nations for the same reasons it is economically important to China.
Claims and Assertions
The origin of the “Nine-Dash Line” is rooted in a mixture of historical memory, nationalism, geography, imperial legacy, and modern state-building. It was not created out of nowhere as a purely arbitrary assertion, but neither was it historically defined in the precise modern legal sense that China sometimes presents today.
Chinese dynastic records from the Song, Yuan, Ming, and Qing periods contain references to islands, shoals, navigation routes, and fishing grounds in what is now called the South China Sea. For centuries, Chinese fishermen, merchants, and sailors traveled through the South China Sea. Chinese fishermen from Hainan and Guangdong regularly traveled seasonally into the Paracel and Spratly regions. Chinese sources also describe maritime trade routes through the area. Imperial Chinese records, navigation charts, and local gazetteers mention these areas intermittently. China argues that these activities demonstrate discovery and naming of islands, longstanding fishing usage, patrols and survey expeditions, and administrative awareness of the region. There is also archaeological evidence of extensive Chinese commercial activity seen in shipwrecks, porcelain cargoes, copper coins, and evidence of the old Maritime Silk Road crossing the South China Sea.
But the South China Sea was never an exclusively Chinese maritime zone historically. Vietnamese, Malay, Filipino, and other Southeast Asian fishermen and traders also operated throughout the region for centuries and can make the same historical and archaeological claims. Even some Chinese legal scholars acknowledge the sea historically functioned as a shared maritime space used by many peoples.
What’s more, pre-modern Asian states generally did not define maritime sovereignty the way modern international law does. It was understood that “control” was fluid and shifting as seen in tribute systems, fishing access, trade routes, or occasional patrols rather than fixed maritime borders. So there was a historical Chinese presence and awareness in the region, but not continuous modern-style administrative control over the entire sea. The same can be said about several other nations.
This is important because under modern international law, merely having fishermen or traders present does not automatically create sovereignty over enormous maritime areas.
The Modern Era
The 1947 assertion by the Republic of China government under the Kuomintang (still before the takeover by the Communist Chinese) reflected several motivations. It was reclaiming territory after Japanese occupation, asserting China’s status as a restored great power, resisting perceived Western and Japanese encroachment, and strengthening national unity after decades of invasion and civil war. When the communists won the Chinese Civil War in 1949, the government in Beijing took up the mantle of maritime claims.
For many Chinese people both in mainland China and Taiwan, the South China Sea claims became emotionally tied to the broader narrative of overcoming the “Century of Humiliation.” That narrative includes the Opium Wars, the Unequal Treaties that resulted from those wars, the resulting colonial concessions, the Japanese invasion, and the loss of sense from the foreign domination that was in place from the 19th to mid-20th centuries. In this mindset, recovering lost territories became symbolic of restoring national dignity and sovereignty. Many Chinese see the South China Sea claims not as expansionism, but as reversing historical injustice. But the counter-claimants in the region are not nations or peoples involved in any historical injustices against China. The controversy is that historical usage, shifting periods of colonial dominance, and other factors are not automatically factors in modern legal sovereignty under international law.
In 2016, an international tribunal in The Hague ruled in a case brought by the Philippines that China’s sweeping Nine-Dash Line claims had no legal basis under the UN Convention on the Law of the Sea (UNCLOS). Beijing rejected the ruling. Taiwan also rejected parts of the decision because it affected claims tied to Taiping Island.
South China Claims and Economic Zone Disputes
The Dialogue Continues
This coming Sunday is Holy Trinity Sunday. Nicodemus is oblivious to the two levels of meaning (John 3). He focuses on one meaning of “born anōthen” (“again”) and protests that what Jesus calls for is physiologically impossible (3:4). As in v. 2, Nicodemus’s categories of what is possible intrude into the conversation. On the level that Nicodemus understands Jesus’ words, Nicodemus’s protest is correct. It is impossible for a grown man to reenter his mother’s womb and be born a second time. Nicodemus’s protest is ironic, however, because his words are correct and incontestable on one level, but that level stands in conflict and tension with what Jesus intends by the expression “to be born anōthen.” Jesus’ words speak of a radical new birth, generated from above, but Nicodemus’s language and imagination do not stretch enough to include that offer.
Born of Water and the Spirit. In vv.5-8 Jesus provides a fresh set of images to move Nicodemus out of his misunderstanding. The expression “born of water and Spirit” (v. 5) interprets the phrase “to be born anōthen.” For the reader of this Gospel in the Christian community, the reference to water and the Spirit carries with it images of baptism.
Gail O’Day points out that the narrative also includes a listener, Nicodemus, who hears these words independent of any knowledge of Christian baptism. She writes [550]:
Jesus’ words about birth from water and Spirit are comprehensible without a baptismal referent if one attends carefully to the verb for “born” (the passive of gennao ). In 3:4, Nicodemus drew Jesus’ attention to the birthing process with his words about his mother’s womb. The birth that Nicodemus envisions, the exit from the mother’s womb, is quite literally a birth out of water. The breaking of the waters of birth announces the imminent delivery of a child. In v. 5 Jesus plays on Nicodemus’s womb imagery to say that entrance into the kingdom of God will require a double birth: physical birth (“water”) and spiritual rebirth (“Spirit”). New life will be born from water and Spirit, no longer only from water. Yet the spiritual rebirth also does not void the physical birth. Spirit and flesh are held together; this is not a docetic understanding of human existence before God. Verse 6 supports this interpretation of v. 5, because its terms more directly underscore the two births of v. 5.
Most scholars see this as a secondary meaning at best – but then, most of them are men. Yet, the other scholars note that John is not “newspaper reporting” a conversation, but is in fact providing a narrative to the late 1st century church about meaning.
The early church clearly and indisputably understood baptism to be the sacramental enactment of Jesus’ promise of new birth. Thus baptismal reading as the primary meaning of John 3:5-6 expands on the images of birth and new life that O’Day suggests are already contained in the text.
Born from Above as Born of the Spirit. In v. 7, Jesus returns to his initial metaphor, “you must be born anōthen “ The “you” is a second-person plural pronoun in the Greek, so that Jesus’ requirement of fresh birth is now addressed to the “we” of Nicodemus’s words in v. 2. Nicodemus resisted Jesus’ words about new birth the first time Jesus spoke them (vv. 3-4) and, in v. 7a Jesus warns him against repeating that response.
In v. 8, Jesus uses the image of the wind to explain the birth of which he speaks. The Greek word for “wind” (pneuma), like anōthen , has two inherent meanings; it means both “wind” and “spirit” (as does the Hebrew word ruah). Once again Jesus describes the new birth with a word that cannot be held to a single meaning. The word pneuma perfectly captures the essence of Jesus’ message: the wind/spirit blows where it wills; human beings can detect its presence but cannot chart its precise movements. Jesus’ offer of new birth is like the wind/spirit: a mystery beyond human knowledge and control.
Beyond our Understanding. Nicodemus responds to Jesus’ words exactly as Jesus warned him not to, in amazement. Nicodemus’s question in v. 9, “How can this happen?” Once again his preconceptions of what is possible intrude on the conversation (cf. 3:2, 4) and prevent him from embracing Jesus’ words. One hears in Nicodemus’s incredulous question an echo of Sarah’s laugh in Gen 18:12. Nicodemus’s words of resistance are the last words he speaks in this story, although he will appear twice more in John (7:50¬52; 19:39-40).
Jesus responds to Nicodemus’s resistance with a quick and penetrating irony that characterizes much of the dialogue in the Fourth Gospel: “You are the teacher of Israel and you do not understand this? (v. 10). In 3:2-4 Nicodemus confidently asserted his knowledge of Jesus and God. Now Jesus turns that confident assertion back on Nicodemus. Neither Nicodemus’s credentials (Pharisee, ruler of the Jews, teacher of Israel) nor his self-professed knowledge have brought him closer to understanding Jesus.
Image credit: Rublev, Trinity icon, 15the century, Trinity Lavra of St. Sergius, Moscow, Public Domain
China and Taiwan – A Short History

The relationship between mainland China and the island known today as Taiwan has evolved over many centuries and is shaped by migration, imperial rule, colonialism, civil war, competing national identities, and modern geopolitics. The history is complex because both the mainland government of the People’s Republic of China (PRC) and the government of Taiwan, the Republic of China (ROC), developed different interpretations of sovereignty and legitimacy.
Early Taiwan Before Large-Scale Chinese Settlement. For thousands of years, Taiwan was inhabited by Austronesian Indigenous peoples, culturally and linguistically related to peoples in the Philippines and Pacific islands. Imperial Chinese dynasties knew of the island, but for much of history it remained outside direct Chinese administration. Beginning in the late Ming period (16th–17th centuries), increasing numbers of settlers from Fujian and Guangdong provinces migrated to Taiwan, especially fishermen and farmers.
European Colonial Presence (1600s). In the early 17th century, European powers entered Taiwan. The Netherlands established a colony in southern Taiwan in 1624. Then Spain briefly occupied northern Taiwan from 1626–1642. There is much that can be said about this period but there is perhaps one lasting effect: the Dutch encouraged Han Chinese immigration to develop agriculture and trade. The indigenous people identity was, for all practical purposes, at risk of being absorbed into a Chinese identity.
Taiwan apart from China. In the 17th century the Ming Dynasty of China fell to the Qing Dynasty. In 1662, a Ming loyalist on Taiwan, Zheng Chenggong (Koxinga), expelled the Dutch and established a regime on Taiwan. It was an outpost of the now fallen Ming Dynasty. Koxinga hoped Taiwan could serve as a base to retake mainland China from the Qing. Even from this early date there was a strong sense of “other” from the mainland Chinese. This and the following years are a fluid time in the history of China, Japan and Korea.

Qing Dynasty Comes to Taiwan. In 1683, the Qing conquered Taiwan and incorporated it into the empire. Initially the Qing treated Taiwan as a frontier territory and limited migration, but over time millions of Han Chinese settlers arrived. During this period indigenous peoples were gradually displaced from western plains into mountainous regions, ethnic tensions sometimes emerged between settlers from different regions of China, and Taiwan became increasingly linked economically and culturally with the mainland Fujian province. In 1885 Taiwan became a full province of the Qing Empire and firmly part of mainland China. The Chinese Qing government was China’s last imperial dynasty.
But by this time the Qing Empire had fallen on hard times at the hands of the European colonial powers, especially Britain. The great lure of China had not only been for its exotic exports but the possibilities of exports to China with their population in the millions. In the mid-19th century Britain had a massive trade deficit with China, as they imported huge amounts of tea, silk, and porcelain but China wanted few British products in return. An import/product was needed that would balance the trade relationship. Unfortunately the British East India company began the importation of opium from India. It became the commodity that reversed the cash flow, paying for Chinese goods but causing widespread addiction in China.
Seeing the social and economic devastation, the Qings banned opium in 1839. They confiscated and destroyed over 20,000 chests of British opium in Guangzhou (Canton), the merchants demanded compensation, viewing it as an attack on property. Their demand was backed by the British government who further demanded “free trade” and an end to China’s restrictive Canton system which limited each foreign nation’s traders to one port and imposed strict rules for transactions. The conflict was fundamentally about sovereignty – China asserting its right to control its own internal affairs versus Britain’s assertion of international trade rights and extraterritoriality for its citizens. The First Opium War between Great Britain and China was fought from 1839 to 1842. The British crushed the Chinese and forced trade agreements that highly favored the British. Other colonial powers demanded equal benefits leading to what are called, “The Unequal Treaties.” A second Opium War was fought in 1857-1858.
The once great China was now a devastated nation subjected to colonial demands. Something that was not lost on Japan as it came out of its isolationist period and entered the Meiji Era of Japanese governance. You read about this movement within Japan that would ultimately greatly impact China.
Japanese Rule (1895–1945). The First Sino-Japanese War resulted from the collision of modern Japan’s strategy to be recognized as a great world power, China’s central government declining ability to extract tributes from regions and tribute countries, and increased instability in Korea as Japan and Russia strove to exert influence over this traditional Chinese tribute state. I leave the details of this period and the conflict to others. Japan won and extracted major concessions from China (Treaty of Shimonoseki) one of which was that China transferred full sovereignty of Taiwan (then called Formosa), the Pescadores (Penghu Islands) and the Liaodong Peninsula including Port Arthur, a warm water port. There were many other concessions. For the next 50 years Taiwan was a Japanese colony. Japan built railways, ports, and modern infrastructure; expanded education and public health; suppressed resistance movements; and encouraged Japanese cultural assimilation. The Taiwanese experienced both modernization and colonial subjugation during this 50-year era.
Return to Chinese Rule After World War II. After World War II, Japan surrendered Taiwan to the Republic of China (ROC) government led by Chiang Kai-shek and the Kuomintang (KMT). However, tensions quickly emerged between local Taiwanese and mainland Chinese administrators. Corruption and economic disruption fueled unrest. In 1947 the February 28 Incident (often called the “2-28 Incident”) erupted after anti-government protests. The KMT violently suppressed the uprising, killing thousands. This became a foundational trauma in modern Taiwanese political memory.
Chinese Civil War and the Division of China (1949). The modern cross-strait conflict largely dates from the end of the mainland Chinese Civil War. In 1949 Mao Zedong and the Chinese Communist Party established the People’s Republic of China (PRC; Communist China) on the mainland. Chiang Kai-shek and the ROC government retreated to Taiwan with roughly 1–2 million soldiers, officials, and refugees. From that point onward the PRC governed mainland China and the ROC governed Taiwan and several nearby islands. Both governments initially claimed to be the sole legitimate government of all China.
The Cold War and Modern Era. During the Cold War the United States supported Taiwan militarily and politically, while the PRC viewed Taiwan as a breakaway province that must eventually be reunified. Major crises occurred in the Taiwan Strait in the 1950s and again in 1995–1996 when missile tests and military exercises heightened tensions.
Taiwan under KMT rule was authoritarian for decades under martial law (1949–1987), a period known as the “White Terror.” Beginning in the late 1980s, Taiwan democratized: martial law ended, opposition parties were legalized, and free elections developed leading to modern Taiwan with its vibrant democratic and economic system.
Changing Identity

A significant development has been the growth of a distinct Taiwanese identity. Many residents now identify primarily as “Taiwanese” rather than “Chinese,” especially younger generations. At the same time, political opinion in Taiwan varies. Some support eventual reunification with China, some favor maintaining the current ambiguous status, and others support formal independence. Most polling shows strong support for maintaining the current de facto independence without provoking war.
The Current Situation
Today the PRC claims Taiwan as part of China under the “One China” principle while Taiwan operates as a self-governing democracy with its own military, currency, constitution, and elections. Most countries, including the United States, do not formally recognize Taiwan as an independent state, but many maintain unofficial relations with it. The Vatican does recognize Taiwan (ROC) as an independent nation. The PRC has stated it seeks peaceful reunification but has not ruled out force. Taiwan rejects PRC rule under the Communist Party. This issue remains one of the most sensitive geopolitical flashpoints in the world.
Taiwan and the United States
Here in 2026 the relationship between the United States and Taiwan is intentionally close but formally unofficial. Since Washington shifted diplomatic recognition of China from Taiwan/ROC to the People’s Republic of China in 1979, the U.S. has recognized Beijing as the sole legal government of China under its “One China” policy, while simultaneously maintaining extensive political, economic, and military ties with Taiwan.
Politically, the United States supports Taiwan’s democratic system, its participation in international trade and selected international organizations, and the peaceful resolution of disputes. Washington does not officially recognize Taiwan as an independent state, but it strongly opposes any attempt to change Taiwan’s status by force or coercion. Militarily, the United States is Taiwan’s principal security partner and largest arms supplier. The U.S. is committed to helping Taiwan maintain a sufficient self-defense capability by providing defensive weapons, training, and military support.
All-in-all, U.S. policy is “strategic ambiguity,” meaning Washington deliberately avoids stating explicitly whether American forces would directly defend Taiwan in the event of a Chinese attack. While supplying Taiwan with arms the U.S. also avoids provoking open conflict with China.
Being Born
This coming Sunday is Holy Trinity Sunday. While in the earlier post we dedicated some time to “anōthen,” what about the significance of being “born,” whether it be again or from above. Every reference to gennao (“give birth”) in John 3 are passive (vv. 3, 4, 5, 6, 7, 8). A good grammatical question to ask here is “who is the one who gives birth?” Mary gave birth to Jesus – clearly here, Mary is the “actor.” But in v.3 there is no clearly stated actor because the verbs are passively stated. The word gennao is used in John 1:12-13 where the “actor” is clearly defined: “But to those who did accept him he gave power to become children of God, to those who believe in his name, who were born not by natural generation nor by human choice nor by a man’s decision but of God.” The “actor” is God.
This quick grammar lesson indicates that being “born from above” is not something we do. It is something done to us (by God). In a similar way, being born the first time was not something we did. Our physical births were caused by powers far beyond our being. Being born is something that happens to us from powers outside of ourselves. We have to take that image seriously. The problem of some who claim to be “born again” is that it often becomes something they do. The etymology, grammar and the imagery of birth indicate that gennēthē anōthen is something God (the one “from above”) does to or for us.
Bruce Malina and Richard Rohrbaugh write about the importance of birth as status in Social-Science Commentary on the Gospel of John [p.82]:
“It is critical to recognize that the topic here is birth. Birth status was the single, all-important factor in determining a person’s honor rating. Ascribed honor, the honor derived from one’s status at birth, was simply a given. It usually stayed with a person for life. … To be born over again, born for a second time (one meaning of anōthen ), however unthinkable that event might be, would alter one’s ascribed honor status in a very fundamental way. A new ascribed honor status would derive from a new birth.
Thus, a second birth, especially if it differed substantially in honor level from the first birth, would be a life-changing event of staggering proportions.
Then they comment specifically about the transformation indicated in our text:
“To be born ‘from above’ — that is, to be born of the sky, of the realm of God — is to belong to that realm, to become a veritable child of God. This, of course, is to acquire an honor status of the very highest sort. … Thus, whatever honor status a person might have in Israelite society, being born “from above” would recreate that person at a whole new level. In addition, since all children of the same father share that father’s honor status, differences in status among “the children of God” obviously disappear, except for the firstborn.”
All that being said, in our day, “Have you been born from above?” or “Have you been born again?” are asking the right question.
How is all this relevant to the celebration of the Solemnity of the Trinity? As tomorrow’s post will make clear when the dialogue continues, the expression “born of water and Spirit” (v. 5) interprets the phrase “to be born anōthen.” One can begin to see how the larger gospel passage, just beyond the boundaries of the actual text that will be proclaimed, speaks directly to the Trinitarian life of a believer.
Image credit: Rublev, Trinity icon, 15the century, Trinity Lavra of St. Sergius, Moscow, Public Domain
Born anōthen
This coming Sunday is Holy Trinity Sunday. Jesus’ response to Nicodemus’ opening greeting is bold, challenging and begins with the solemn “Amen, Amen…”
3 Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born gennēthē anōthen .”
The expression gennēthē anōthen can be translated as “born again” or “born from above.” Some bibles opt for the “again” (TLW), some opt for “again” with a footnote to explain there is an alternative (RSV, NIV, TEV, NASB, ESV, KJV). Others opt for “from above” without explanation (NAB, NJB) or with explanation as to the alternative (NSRV, CEV).
This double meaning is possible only in Greek; there is no Hebrew or Aramaic word with a similar double meaning. Jesus’ words to Nicodemus in v.3 are unavoidably and intentionally ambiguous because of the inherent double meaning of anōthen. It also fits a Johannine pattern of using such ambiguous language. The ambiguity of meaning is lost in English translations because the translators have to pick – and this favors – one meaning of anōthen in the text. At best they relegate the second meaning to a footnote. Translations have their limitations.
Neither understandings are meant to be primary or secondary but are meant to be heard simultaneously. Jesus’ expression “to be born anōthen, to be born from above/again” challenges Nicodemus to move beyond surface meanings to a deeper meaning. When English translations resolve the tension in Jesus’ words by reducing anōthen to one of its meanings, the challenge to Nicodemus (and to the reader) is lost. The intentional double meaning of anōthen must be kept in mind when reading this verse in order to discern Jesus’ full meaning and the nature of Nicodemus’s misunderstanding.
So – which is the better translation? This is a way of asking what is the answer Jesus intends as he asks the ambiguous question? Let’s take a look. As to the word anōthen , the prefix ana (adverbial form: ano) generally means “up”. As in anabaino = “to go up” in contrast to katabaino – “to go down”. The adverb ano is used three times in John all in reference to something “up”.
- 2:7 – They filled the jars with water to the brim (top)
- 8:23 – “You belong to what is below [ek ton kato], I belong to what is above [ek ton ano], You belong to this world, but I do not belong to this world [ek tou kosmou].
- 11:41 – Jesus raised his eyes up and said…
The suffix -then generally means “(motion) from (a place)”. It is used in pothen in v. 8. pou- = where? + -then = from — “You do not know from where the Spirit comes.” So, most literally, anōthen means “from up”. Besides its use in our text (vv. 3 & 7), it always has the sense “from up” in John.
- 3:31 – The one who comes from above is above [epano] all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven is above [epano] all.
- 19:11 – You would have no power over me if it were not given to you from above.
- 19:23 – The garment was seamless, woven in one piece from top to bottom.
As you might infer, I favor “from above” as a primary meaning. But then language is fluid. In the context of Greek, as in English, there are idioms such as the phrase “from the top” which can mean “start from the beginning” or “do over”. So anōthen can also mean, “again” or “anew.” Depending on how you understand the context will lead you to take one meaning as primary. But that is from the hearer’s perspective. From the speaker’s point of view, the very use of the word may well intend neither, but rather is the “bait” which will reveal the listener’s heart and understanding. What will Nicodemus hear? Did Jesus mean/did Nicodemus understand “from above” (= from God) or “again” (= a second time, starting over)?
As will (hopefully) become clearer, I understand this passage as Nicodemus being offered a choice – a spiritual choice or a more secular one – to be born again. Given that, while I understand and accept the question, “Have you been born again?” It is ironic (to me) that this question is rooted in Nicodemus’ misunderstanding. Such are the limitations of translation and the power of the accepted narrative and popular expression.
Image credit: Rublev, Trinity icon, 15the century, Trinity Lavra of St. Sergius, Moscow, Public Domain
Holy Living
Our first reading today, 1 Peter 1:10–16, comes near the beginning of the letter and follows Peter’s reflection on the living hope Christians have through the Resurrection of Jesus Christ. It has some expressions that might strike the modern listener as odd and so I thought it worth exploring a bit as it is a passage that moves from wonder at God’s plan of salvation to a practical call for holy living. Also, like today, Peter is writing to Christians facing trials, uncertainty, and social pressure. He reminds them and us that what we have received in Christ is the fulfillment of God’s long-awaited saving plan.
Here are the major points of the passage
- Salvation is part of God’s long plan – the Old Testament points toward Christ and finds fulfillment in him.
- Christians live within a privileged moment of salvation history – what prophets longed to see has now been revealed in Christ.
- Christian faith requires transformation – belief is not merely intellectual; it reshapes life.
- Holiness is the goal of discipleship – Christians are called to reflect God’s own life and character.
Peter says: “Concerning this salvation, prophets who prophesied about the grace that was to be yours searched and investigated it…” Peter teaches that the salvation revealed in Christ was not accidental or newly invented. The prophets of the Old Testament had already glimpsed it, though only partially. Folks like Isaiah, Jeremiah and Ezekiel spoke mysteriously about things such as the coming Messiah, suffering, redemption, and future glory. Yet they did not fully understand the timing or fullness of what God was preparing. Peter says the “Spirit of Christ” was already at work in them, pointing ahead to: the sufferings of Christ and the glory that would follow. They received glimpses but as the letter to the Hebrews says, “In times past, God spoke in partial and various ways to our ancestors through the prophets” (Heb 1:1) And they weren’t alone in their waiting and anticipation. These were “things into which angels longed to look.” (1 Peter 1:12) The author of Hebrews goes on to note what a privilege we have because “in these last days, he spoke to us through a son” (Hb 1:1-2) We got the whole message. A message that reveals the depth of God’s mercy in a way creation had never fully seen before.
This emphasizes the immense dignity and privilege of Christian faith: believers are living within the fulfillment of God’s saving mystery. And knowing that Peter says:“Therefore…” If this is your identity, then you belong to Christ and are called to live differently from the surrounding culture. “Therefore, gird up the loins of your mind, live soberly, and set your hopes completely on the grace to be brought to you at the revelation of Jesus Christ.” This ancient expression referred to gathering up long robes in preparation for action, work, or battle. Peter applies the image spiritually: Christians must prepare their minds for disciplined, attentive discipleship. This means clarity, vigilance, self-control, and spiritual seriousness. Faith is not passive or sentimental. It is an active on-going call to holiness. “Be holy, because I am holy” (cf. Leviticus). Holiness in Scripture at its root means: belonging to God … and so live like it. Live in a way in which the world sees your life
Peter reminds Christians remember who you are, remember what God has done, and let that shape how you live. This is your privilege, your mission,… your destiny.
St Peter Preaching in the Presence of St Mark | Fra Angelico, 1433 | Galleria Ufizi, Florence | PD-US

