Thomas: without hysteria

(Jn 20:19-31)

 

The Manifestation, the Spirit, the remission

(Jn 20:19-23)

 

The Johannine Pentecost does not suffer any temporal delay (v.22), yet the Lucan account also emphasises the link with Easter, of which it is but a further specification.

Pentecost is not a matter of a date, but rather an event that happens without ceasing, in the assembled assembly; where a joy-filled Peace is made present, which founds the Mission.

Jesus did not assure easy life. But the "closed doors" indicate that the Risen One has not returned to his former existence: he has been introduced into the divine condition, into a total form of life.

The complete configuration of his being is not in the order of flesh and bones; it eludes our senses.

'Resurrection of the flesh' is not the same as the improvement of the previous condition. From a man [as from a seed] there has blossomed a form of life that subsists in God himself.

The disciples rejoice at seeing the wounds (v.20). The reaction is not surprising: it is the perception-vertigo of Presence, springing up and pouring out from inner senses.

The Risen One who reveals Himself is the same Jesus who delivered the gift of life, in the Spirit.

The Father's World bears his Name - that is, his whole history, all real.

The heavenly World no longer remains that of religions. It is not exclusive, nor is it fanciful or abstract; nor is it sterilised.

 

The Manifestation is placed on "the one of the Sabbaths" (v.19) to say that the disciples can meet and see the Risen One every time they come together on the Lord's Day.

Thanks to the Gift of the Spirit (v.22) his disciples are sent on Mission, to continue and expand the work of the Master - insisting in particular on the work of remission of sins (v.23).

At the time, there was a widespread conception that men acted badly and allowed themselves to be defiled by idols, because they were driven by an unclean instinct that began to manifest itself at an early age.

One was under the illusion that one could overcome or at least keep such an evil spirit at bay with the study of the Torah - but it was easy to see the failures: the indications of the Law, though right, did not give the strength to follow that path.

After so many failures even of kings and the entire priestly class, it was expected that God Himself would come, precisely to deliver us from impurities, through the outpouring of a good impulse.

Throughout the ancient world [also in classical culture: especially Ovid] people wondered about the meaning of this creaturely block.

Inwardly, humanity was caught and torn between intuition and desire for goodness, and inability to realise it (cf. Rom 7:15-19).

No religion or philosophy had ever guessed that it is in the discomfort and imperfection that the most precious mouldable energies, our uniqueness, and the non-conformist solution to problems lie.

Through the mouth of the Prophets, God had promised the gift of a new heart - of flesh and not of stone (Ez 36:25-27).

An outpouring of the Spirit that would renew the world, enliven the desert and make it fruitful.

On Easter Day, the prophecies were fulfilled.

The "breath" of Christ recalls the moment of Creation (Gen 2:7; cf. Ez 37:7-14).

 

We are at the origin of a new humanity of generating mothers and fathers - now able to bring forth only life, eliminating death from the face of the earth.

Jesus creates the new man, no longer a victim of the invincible forces that lead him to evil, despite his profound aspirations.

He transmits an enterprising, clear, alternative, self-confident energy that spontaneously drives to goodness.

Where this Spirit reaches, sin is annihilated.

It was the first experience of the Church: the unmistakable action of divine power, which became present and operative in people who were fearful and disregarded.

Throughout the book of Acts of the Apostles, the protagonist is precisely the impetuous Wind of the Spirit.

 

Up to this point, the concept of forgiveness of sins was missing in John. But the meaning of the expression in v.23 is not strictly sacramental.

Neutralising and defeating defaults concerns everyone who gets involved in the work of improving life in the world.

In short, we are called to create the conditions so that by tilling the soil of hearts, everyone is opened to divine action.

Conversely, the inability to do good drags on: in this way, sin is not 'remitted'.

The Shalôm received by the disciples is to be announced by them and transmitted to the world.

It is a Peace that is not the fruit of worldly, cunning compromises: the only powerful means to be used is forgiveness.

Not so much for tranquillity and 'permanence', but to introduce unknown powers, to accentuate life, to bring to the surface aspects we have not given space to; to transmit a sense of adequacy and freedom.

In each and all times, the Church is called upon to make the complete and personal Gratis of the Lord effective.As a Gift in the Spirit: without ever "holding back" (v.23) the problems, nor making them paradoxical protagonists of life [even of assembly].

Such the priestly, royal and prophetic dimension of the fraternal Community. Such is its Newness.

 

 

Victory of the Risen One, Church of free people

 

Without hysteria

(Jn 20:24-31)

 

The passage has a liturgical flavour, but the question that we discern in the watermark is stark. We too want to "see".

How can we believe without having seen?

And even how could the identification of the sufferer with the bliss experienced, and the divinity itself, go without saying?

This is the most common question from the third generation of believers, who had not only not got to know the Apostles, but many of them not even their pupils.

The evangelist assures us: compared to the first witnesses of the Resurrection, our condition is not disadvantaged at all, on the contrary: more open and less subject to conditioning or special circumstances.

We must go deeper than immediate experience.

Even the direct disciples struggled, trying to move to another vocabulary and grammar of revelation; and from 'seeing', to 'believing'.

There are unfortunately common traits, e.g. the search for Magdalene in the places of death. Or here the carefully barred doors, where one does not enter without forcing the closures - but above all significant deviations.

In particular, we reiterate the burning question. How do we go from 'seeing'... to 'believing' in a defeated, even subjected to torture?

 

We do not believe, just because there are truthful witnesses.

We are certain that life supersedes death, because we have 'seen' first-hand; because we have gone through a personal recognition.

For He does not make Himself a leader, but repeatedly "in the midst" (vv.19.26).

In the collection of the Manifestations of the Risen One [so-called "Book of the Resurrection"] Jn designates the conditions of Easter Faith.

He sets out the witnessing experiences of the first churches (morning and evening, and eight days later) as well as of the disciples who accept the missionary mandate.

Then as now, perceiving the realities hidden to the simple gaze, internalising the readiness to make an exodus to the peripheries, depends on the depth of the Faith.

Nor does the readiness to stake one's life on building a kingdom of upside-down values compared to common, ancient, imperial religious values.

 

At the time the Thomas episode is written, the dimension of the eighth day [Dies Domini] already had a prevailing configuration, compared to the Sabbath of the early, radically Judaizing Messianics.

"Shalôm" is, however, still understood in the ancient sense: it is not a wish, but the present fulfilment of the divine Promises.

Messianic "Peace" would have evoked the undoing of fears, liberation from death; reconciliation with one's life, the world, and God.

"Shalôm" - here - comes to surprise us: it comes from the gift of self carried to the end; beyond, the capacity.

Wounds are part of the character of the Risen One.

Any image that does not make explicit the signs of the excessive gratuitousness of the new kingdom inaugurated by Christ [even the gilded bronze sculpture in the Sala Nervi] is misleading.

Joy comes from the perception of the Presence 'beyond' biological life.

 

Our happiness is diminished and lost if we lose the Witness of life - through whom every slightest gesture or state of mind (even fear) becomes unveiling, meaning, intensity of relationship.

By going out into the world, the Sent Ones embrace the same mission as Jesus: that all may be saved.

And the gift of the working Spirit is precisely like the beginning of a new creation.

In fact, the Johannine Pentecost springs from the unprecedented and genuine perspective of salvation: loving, serene, not "whole", nor forced.

On closer inspection, according to the book of Acts, Peter's preaching provokes a ruckus of conversions. In Jn everything is conversely discreet: no roar or fire and storm; nothing appears from outside, nor does it remain external.

These are apostles empowered to open locked doors, and to arrange the conditions of gratuitousness.

This with passive rather than active virtues; e.g. 'forgiveness', where there is none. 

In this way, all gratuitousness to lift people out of any trouble, so that good triumphs over evil and life over death.

 

All in the concrete, therefore through a process that demands time; like walking a Way.

Intensity of a very 'different' nature, to which our contemplation alone is suitable - in comparison with the more propaganda and less collected literature of Acts 2, where the reflections of disbelief and doubt disappear.

As if the identity of the crucified Jesus and the Risen One were of no concern whatsoever!

And in the Fourth Gospel the concept of "forgiveness of sins" was missing so far.

But precisely it is necessary to pass from ocular "vision" to Faith.The new way of life of the Son is known in the life of the Church, but it is best and fully accessible only to those who, although a little inside and a little outside, do not remain closed.

Thomas is chosen by Jn as the junction point between generations of believers.

Like each of us, he is not an indifferent sceptic: he is not afraid of the world, rather he wants to verify, to scrutinise well.

In him, Jesus launches his appreciation towards future believers, who will recognise his divine status on the basis of their own experience - as profound as it is intensely lived.

 

There is perhaps an elite part of the authentic Church, yet held together by fear (v.19).

Not only because the warrant of arrest always hangs over the true witnesses. Also because of fear of confrontation with the world, or incapacity for dialogue.

Even today: fear of culture, science, Bible studies, emancipation, philosophical, ecumenical, interreligious confrontation; and so on.

Thomas is not afraid to stand outside barred doors.

He does not retreat and does not fear the encounter, the relationship with life that pulsates and comes.

In this sense he is 'said to be the twin' [δίδυμο] of each one - and of Jesus.

 

Our context resembles that of the small Johannine realities of Asia Minor, lost in the immensity of the Roman empire; sometimes seduced by its attractions.

Ephesus in particular had hundreds of thousands of inhabitants.

A commercial emporium, banking centre and major cosmopolitan city [the centrepiece of which was of course the great Temple of Artemis - wonder of the ancient world] it was the fourth city of the empire.

The distractions were many.

Already in the first generations of believers routine began to set in: the fervour of the beginnings was fading; participation became sporadic.

Under Domitian, believers also suffered marginalisation and discrimination.

 

Some believers were then disappointed by the closed and monologue attitude of community leaders. Others by ambiguous internal grey areas and the mixture of compromises (especially of the leaders) that discouraged the most sensitive.

Even today, one of the discriminating elements of the ability to manifest the Risen One Present remains the direct encounter with the brothers, within a living solidarity.

Coexistence not held hostage by confined circles, which only integrate members on the nomination of those already in office.

People who welcome surprises and stimulate the capacity for thought and debate.

Women and men who are themselves, and make others breathe.

Not indoctrinated and plagiarised gullible people - or spineless sophisticates.

Sisters and brothers who spend their material resources and wisdom, according to particular history and sensibilities.

Where each one as he is and where he is - real in the round, not dissociated from himself - makes himself food for others with the crumbs he has.

 

Here then is 'recognition': it is a question not of obedience to an abstract world, but of personal likeness.

It is a matter of attuning our physiognomy and our little 'actions' to the Source of Love consumed to the full [our 'finger' and His 'Hands'; our 'hand' and His 'pierced side'].

Even with our limitation, 'entering into the wounds'. By attraction, Faith will spring forth spontaneously (v.28).

Thus (vv.29-31 and 21,25) Jn invites each one to write his own Gospel.

When our works are at least a little the same as Christ's, everyone will 'see' him.

 

Is there, then, evidence that Jesus lives?

Certainly, He manifests Himself concretely in an assembly of non-conformist people; who are themselves.

Souls endowed with the capacity for autonomous thought. 'Twins' of Himself and of Thomas.

Free creatures to be in the world; outside locked doors - to listen, to descend, to serve.

And to do so with conviction: personally, without forcing or hysteria.

 

We, too, want to "see Him".