The Christian faith in the resurrection is based on the resurrecciónde Christ from the dead. It is

The resurrection of Jesus, for the evangelist John, is the decisive moment webuntis of the process of his glorification, an indissoluble link with the passion and death. The event of the resurrection is not described with spectacular and apocalyptic forms of synoptic Gospels: John for the life of the risen Lord is a reality that is imposed without noise and is performed in silence. The fact of the faith of the disciples announced "when it was still dark" and begins with the vision of material signs that refer to the Word of God. Jesus is the main protagonist of the story, but it appears already as a person.
Faith is a process of personal experience. The gospel shows us how was the process of this experience in the disciples, a process that starts the empty tomb to reach the certainty of the Resurrection of the Lord. They have to live with it, you saw die, now they were with their empty tomb; but understood that that grave is empty because not steal the corpse, or changed their site or any other possible explanation, but because resurrected. They are witnesses of these facts, and offer his testimony, his experience, his conviction. webuntis They spent what you see, which means what you see. And although we are used to that argument that "I just think what I see," remains true that the principal is invisible to the eye: love, friendship, hope, love, hope, joy, sadness , worth, well ... the resurrection!
The Christian faith in the resurrection is based on the resurrecciónde Christ from the dead. It is an attitude of joyful hope and confidence born of experience lived by the first disciples who believed in action resucitadora of God that Jesus raised the dead to
Life final. The Crucified live forever with God. We have to come to understand, accept, assume that the resurrection is the beginning of a new life, beyond space and time; and that often we say this "is do not understand that," we are not saying no to outrageous but most natural thing in the world: how we understand as well for good, as is this new life, it is to live the same life God?
The Resurrection of Jesus is an event of a particular moment, but a contecemento that transcends history and humanity to become something globalizing, the rationale for and meaning of our existence. Our existence as believers not explain webuntis the death, but the Resurrection; death is relative, only the Resurrection is absolute. It is the event that constitutes the guarantee and the promise of our own resurrection. This is the faith that animates the first Christian communities: "He who revived the Lord Jesus also resucitaranos webuntis us with him" (2Co4,14).
If the empty tomb dominated the Sunday morning, the presence of Jesus in the midst of his disciples dominated the afternoon of that same Sunday. Their presence explains that emptiness, but above all, restore continuity in the relationship Jesus-disciples. From here starts the intent of the text. At the end of the service relationship is the fear of the disciples; to serve the continuation of the relationship are welcome, and the identification of Jesus himself as the same person who met before the disciples, who, from now on, speak of Jesus as "Lord." But then the relationship is just a first step.
The following is the sending of the disciples of Jesus, in continuity with the previous submission to Jesus by the Father. The disciples must do this to Jesus and extend his work, as did Jesus present to the Father and extended his work. This submission should be understood not limited to twelve. In John's gospel the disciples name is synonymous with believers. The community as a whole believer is sent.
The third step is the gift of the Spirit, which enables sending. The symbol of the exhale breath means the transmission of life. Here is a participation in the resurrected Jesus, who personally owns the Spirit of God and the believer transmits the community.
From the v. 24 the story progresses webuntis with the familiar story of Thomas, which the author presents as one of, an expression that the fourth gospel is reserved for Thomas webuntis and Judas the traitor. The disciples do before Tomás confession of their faith: we have seen the Lord. Thomas responds to them that he will make his confession the same, provided you have tangible reasons for doing so. Jesus in person approaches webuntis these reasons and Thomas makes his confession of faith. Jesus accepts, but the accused takes the way to get to it, declaring, however, blessed are those who believe without verification based on tangible. Through this benaventuranza
the text opens the future, people do not contemporary of Jesus. The expression