In Jesus’ teaching concerning the Good Shepherd in John and the healing of Tabitha in Acts we see the importance of hearing and of the forms of response that hearing makes possible, whether for serving and following God or for our serving of each other.
The disciples’ failure to find their desired results when they returned to fishing following the resurrection of Christ resonates with the experience of many who are drawn back to old patterns of life after a personal encounter with Christ. Their struggle to recognize the risen Jesus challenges us to form communities within which Christ’s presence will be apparent to people in a similar state of uncertainty.
That Thomas’ absence when Jesus first appeared to the Twelve after his resurrection was due to his withdrawing from the other disciples following Christ’s crucifixion is an intriguing exegetical possibility. It also frames the events that follow in a manner that may be instructive for the Church in its witness to those who are doubting and agnostic.
Jesus knows full well, after all (cf. Jn. 13:36-38) that Peter is denying him. And yet he does not deny Peter. Even while his disciples are scattering and hiding, Jesus confidently declares that they will bear witness to him, as indeed they would after his resurrection.
In maintaining a faithful Christian presence in the political realities of this age, few things are more important than living and acting in God’s good time, being people who find their life in the living memory of a sustaining past, who patiently wait in hope for a promised future, and who are kept in the present through faith in the daily mercies of One who is the same yesterday, today, and forever. Christ’s institution of a memorial helps us to do just this.
The politics of proclamation emerge from and carry forward God’s liberative force. Mary Magdalene’s witness to the risen Christ manifests and proclaims the disruption and the liberation of God’s new reality.
