Lecture 5 — Thomas’s doubt

^20:24^ Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. [n. 2546]

^20:25^ The other disciples therefore said to him: we have seen the Lord. But he said to them: unless I see the print of the nails in his hands, and put my finger into the place of the nails, and put my hand into his side, I will not believe. [n. 2548]

2545. After describing our Savior’s appearance, the Evangelist now mentions the doubt of one of the disciples.

First, we see that this disciple was absent;

second, he is told about our Lord’s appearance: the other disciples therefore said to him: we have seen the Lord;

and third, we see his stubborn doubt: but he said to them: unless I see.

2546. The disciple who was absent is first identified by his name, Thomas, which means ‘twin’ or ‘abyss.’ An abyss has both depth and darkness. And Thomas was an abyss on account of the darkness of his disbelief, of which he was the cause. Again, there is an abyss, the depths of Christ’s compassion, which he had for Thomas. We read: abyss calls to abyss (Ps 42:7). That is, the depths of Christ’s compassion calls to the depths of darkness in Thomas, and Thomas’ abyss of unwillingness calls out, when he professes the faith, to the depths of Christ.

Second, the dignity of the disciple is mentioned, for he was one of the twelve. There were not actually twelve at that time, for Judas had died (Matt 25:5), but he was called one of the twelve because he had been called to that elevated rank which our Lord had set apart as twelve in number: he called his disciples, and chose from them twelve, whom he named apostles (Luke 6:13). And God wanted this number to always remain unchanged.

Third, he is described by the meaning of his name, Thomas . . . who is called Didymus. Thomas is a Syrian or a Hebrew name and has two meanings: ‘twin’ and ‘abyss.’ The English word ‘twin’ is ‘didymus’ in Greek. Because John wrote his Gospel in Greek, he used the word Didymus. Perhaps he was called the Twin because he was from the tribe of Benjamin, in which some or all were called twins. Or, this name could be taken from his doubting, for one who is certain holds firmly to one side, but one who doubts accepts one opinion but fears another might be true.

2547. Thomas . . . was not with them, the disciples, when Jesus came, for he returned later than the others who had scattered during the day, and so he had missed the comfort of seeing the Lord, the conferring of peace and the breath giving the Holy Spirit. This teaches us not to become separated from our companions, not neglecting to meet together, as is the habit of some (Heb 10:25). As Gregory says, it was not by accident that this chosen disciple was missing, but by God’s will. It was in the plans of the divine pity that by feeling the wounds in the flesh of his Teacher, the doubting disciple should heal in us the wounds of disbelief.

Here we have the strongest signs of God’s profound pity. First, in this: that he loves the human race so much that he sometimes allows tribulations to afflict his elect, so that from these some good can accrue to the human race. This was the reason he allowed the apostles, the prophets and the holy martyrs to be afflicted: therefore I have hewn them by the prophets, I have slain them by the words of my mouth (Hos 6:5); if we are afflicted, it is for your comfort and salvation; and if we are comforted it is for your comfort which you experience when you patiently endure the same sufferings that we suffer (2 Cor 1:6). Even more remarkable is that God allows some saint to fall into sin in order to teach us. Why did God allow some saints and holy men to sin gravely (as David did by adultery and murder) if not to teach us to be more careful and humble? It is so that one who thinks he is standing firm will take care not to fall, and so that one who has fallen will make the effort to rise. Thus, Ambrose said to the Emperor Theodosius: the one you followed by sinning, try now to follow by repenting. And Gregory says that the disbelief of Thomas was of more benefit to our faith than the faith of the disciples who did believe.

2548. Consequently, when the Evangelist says, the other disciples therefore said to him: we have seen the Lord, he gives the announcement. Thomas is told about our Lord’s appearance. Because he had not been with the others, the other disciples therefore said to him, we have seen the Lord. This was by the divine plan, which is that what one receives from God should be shared with others: as each has received a gift, employ it for one another (1 Pet 4:10); that which I have heard of the Lord of hosts, the God of Israel, I have declared unto you (Isa 21:10); I have seen the Lord, and I have been saved (Gen 32:30).

2549. When Thomas said, unless I see the print of the nails we see how stubborn he was in doubting. It would have been justifiable if he had not immediately believed, for we read, one who trusts others too quickly is light-minded (Sir 19:4). But to overdo one’s search, especially about the secrets of God, shows a coarseness of mind: as it is not good to eat much honey, so one who searches into the majesty is overwhelmed by its glory (Prov 25:27); seek not what is too difficult for you, nor investigate what is beyond your power. Reflect upon what has been assigned to you, for you do not need what is hidden (Sir 3:22).

2550. Thomas was difficult to convince and unreasonable in his demands. He was difficult because he refused to believe without some sensible facts, not just from one sense but from two, sight, unless I see the print of the nails in his hands, and touch, and put my hand into his side.

He was unreasonable because he insisted on seeing the wounds before believing, although he would be seeing something greater, that is, the entire person risen and restored.

And although Thomas said these things because of his own doubts, this was arranged by God for our benefit and progress. It is certain that Christ, who arose as a complete person, could have healed the marks of his wounds; but he kept them for our benefit.