The risen Jesus appears in a new form of existence. His "glorified body" is presented as not having the physical limitations of the human body, and yet is truly physical and can be touched. However, the Gospel writers do not show Jesus as merely proving his resurrection by his presence, but as leading his disciples into deeper faith and understanding in preparation for their going forth to establish the Church. In commissioning them to continue his mission, he is empowering them to make him present in body to all peoples of all ages.

The peace of Jesus’ greeting is the commonly used Hebrew word, "Shalom." He speaks it, however, as far more than a mere greeting ("my peace, not as the world gives it," Jn 14:27). Jesus’ "Shalom" is his promise that his Spirit will restore order and harmony to all creation (Jn 14:26).

The Church commonly holds this imparting of the Holy Spirit (vv 22-23) to be the institution of the sacrament of penance. But more than that, Jesus shares the fullness of his victory over evil and sin with his disciples. In the power of the Spirit, we become able to carry out his command: "As the Father has sent me, so I send you" (v 21). Jesus intends those words literally, but it takes strong faith for us as Christians to recognize our own dignity in them, as well as the dignity of our brothers and sisters.

Jesus seeks the disciples’ faith (vv 20, 26-29), but also emphasizes that faith is more than merely seeing and touching his glorified body. Faith sees the presence and work of Christ in his people, the Church.

The manifestation of Jesus to Thomas, who wanted proof, had deep significance as the concluding incident of John’s original Gospel (chapter 21 is a later appendix). Faith cannot be proven by external convincing evidence. Instead, it comes only as a gift to those who seek it. Faith is born and grows through an understanding of the Scriptures and a personal encounter with Christ in the life of the Church. The Church, in proclaiming faith in Jesus as risen Lord can point only to the witness of our heritage and our present life.

Note that in John’s Gospel there is no record of a departure or ascension. John wished to emphasize that it is the same risen Christ who continues to live and work in his Church throughout all time.

During Easter season each year, the first reading is from the Acts of the Apostles rather than from the Jewish Scriptures. In this book, the Holy Spirit is seen forming the early Christian community after Christ’s image.

This reading tells of the shared life of the early Jerusalem community. We see the beginnings of the Mass in the twofold religious act of going to the temple (for Scripture and prayer — the remote origin of our present-day the liturgy of the word) and breaking bread (the eucharist) at home. The witness of their lives of love and praise in the Spirit was itself a drawing power for others (v 47).

This hymn of praise recounts God’s deliverance of his faithful servant from death, and sings to God’s glory. Vv 22-24, while referring to the oppressed nation of Israel directly, also gives a beautiful summary of God’s power raising Jesus to life and establishing him as Lord of all creation. Response: "Give thanks to the Lord for he is good, his love is everlasting."

The entire letter of 1 Peter may have been a baptismal instruction for newly baptized Christians in the early Church. These verses, which quote a hymn (vv 3-5), clearly indicate that baptism is a rebirth into the life of the risen Christ, which commits us to share in his death by the trials we endure (vv 6-7), but to do so joyfully because of the promise of salvation. Vv 8-9 reflect the faith Jesus speaks of to Thomas in the Gospel (Jn 20:29). We will continue reading from this letter throughout Easter season this year.

1. How is faith in the risen Jesus manifested in the community life shared by Christians? How do forgiveness and mutual support express and deepen faith?

2. In the light of these readings, discuss what might be the greatest gift of the Holy Spirit.