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Our gospel reading this weekend tells us of Jesus’ appearance to his apostles in Jerusalem on Easter evening. He is suddenly there, even though the doors were locked, as the evangelist notes; he shows his hands and side to his disciples. Should we not connect this action with the greeting Jesus gives his disciples, “Peace be with you?” This is not an ordinary greeting. In John’s view, it is connected with the wounds, because peace flows from the passion and resurrection. [For Luke, Christs display of his wounds was a way of assuring the disciples of his identity (see Lk 24:39]; this is not the case for John).
Now Christ “sends” his disciples. In doing so, he uses the kind of formula we find frequently in the fourth gospel: “As the Father has sent me, so I send you.” For John such formulas express more than a simple parallelism; they do more than affirm the divinity of Christ on the grounds that he acts as the Father acts. They are also a theological statement that believers share in the very life that is common to the Father and Son.
The formula ends rather abruptly: “I send you.” He is not sending them to a place, but giving them a mission that they must carry out. What is the mission? It is that of forgiving sins, as Christ immediately makes clear. Since, however, Christ draws a parallel between his action in sending the disciples and the Father’s action in sending him, he is also telling the disciples that they are to continue the work that Jesus himself has been doing for the reconstruction of the world. They too are to do the Father’s work. As Jesus reveals the Father and makes him known, so the disciples are to reveal Jesus and make him known.
The first reading this weekend tells us how the Spirit came upon the disciples as they were gathered in the upper room. This puts the coming of the Spirit on Pentecost. John, however, in the gospel reading, speaks of the Spirit being given on Easter evening. Is there contradiction here between Acts and John? Has John conflated Pentecost and Easter? According to some scholars, John is not conflating the two events, but neither is he distinguishing them; he is interested, rather, in giving expression to the paschal mystery as a unitary whole.
We could say that Acts lays greater emphasis on the historical facts, whereas John is more concerned with the close connection between calvary, the resurrection, the appearances, and the gift of the Spirit at Pentecost.