By Dr Tiju Thomas –
St. Thomas the apostle, also called Didymus would likely have been a sceptical philosopher or a scientist, if he were around. He was a cautious believer, and for good reasons, he is called the ‘doubting Thomas’! He sought empirical proof for the resurrection. The remarkable claim of the rest of the apostles – that Jesus has risen from the dead (John 20:25) – was just too incredible for him. In response to them, he announced “Unless I see the mark of nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe” (John 20:25).
Remarkably, in response to such a demanding stance, the risen Christ’s response is tender. Christ first waits and gives St. Thomas a week to come to terms with the truth of the resurrection. When that does not happen, he shows himself – not in perfect form; but as St. Thomas sought – ‘wounded’. He then invites St. Thomas to touch his wounds and then beckons him into faith, ‘Do not doubt, but believe’ (John 20:27). Hence St. Thomas was truly among those who find themselves at the thresholds of unbelief and belief – he lived in the liminal space (the grey region between unbelief and belief!).
If one were to think of this carefully, the sheer drama of the episode comes to light. It shows that unbelief is never far from belief! This sheds new light to the way we believe or choose unbelief. Also we may see the probing mind of a diligent analytic thinker with new found appreciation, or understand where the unbelief of someone who has suffered a tragedy might come from. All of this wrestling with belief needn’t be bad at all; the Church assures us that an honest enquiry, driven by humility will inevitably yield an encounter with God. At the very depths of enquiry (of any sort), we in fact do run into the uncreated and wholly transcendent God.
Approaches similar to St. Thomas’, where doubt plays a pivotal role in one’s personal journey, when combined with humility and an openness to wonder, arguably results in extraordinary saints. Among these are those who excelled in scientific and philosophical enquiries, while also being ardently devoted to God. Examples abound of those who employed their probing minds, while maintaining ardent, innocent and even child-like tender faith. These include saints like St. Albert the Great (the theologian-philosopher, and one the founders of ornithology – the study of birds), St. Thomas Aquinas (philosopher, the angelic doctor, and theologian), and St. Hindegaard of Bingen (nun, abbess, mystic, inventor of an artificial language, and arguably one of the earliest natural historians of Germany). All three of them are Doctors of the Church today.
The story of St. Thomas also reveals a characteristic of God’s revelation. When St. Thomas seeks, he seeks out with zest and patience. He is incredulous, but has an attitude of openness to the transcendent. This allows for Jesus’ tender response to come St. Thomas’ way. Note that St. Thomas would have likely encountered Christ earlier still, if he had a child-like mind (Cf. Matthew 18:3). Thankfully encounter with Christ does render us child-like – filled with wonder, joy, and hope; allowing for gratitude for the gift of life and gratitude for contact with the divine.
In the commentaries of St. Cyril of Alexandria (1) and St. John Chrysostom(2), both Doctors of the Catholic Church, Christ’s response to the ‘doubting Thomas’; to “Put your finger here and see my hands… put it into my side… do not be unbelieving, but believe.” is seen from Eucharistic lens. St. Thomas is invited to the Eucharist – to Christ himself. His response is then only right – ‘My Lord, my God’; which is indeed a profession of faith. What we then see here, in St. Thomas’ encounter with the risen Christ is the Holy Mass in a rather primordial form! This encounter also allows St. Thomas to pass the threshold and go from unbelief to belief.
Easter thus comes true and becomes a reality for St. Thomas. He now knows that resurrection, and restoration of the human family to God, is made possible through Christ. Today the ‘incredulity of Thomas’ should not surprise us. The resurrection of Christ is every bit as incredible today, as it was for St. Thomas. Hence we desire physical encounters with God. This is why we value pilgrimages, relics of saints, and the sacraments. Hence in St. Thomas, we may in fact see one among us! We desire sensory evidence and proof, and experience. God is certainly not opposed to these desires of ours to ‘contact’ him; he even responds to it gracefully, if we retain an open and humble heart to the possibility of the transcendent.
‘Incredulity of Thomas’, owing to its relatable and ever-relevant nature, and the sheer range of theological interpretations associated with it, has been attracting artists and theologians at least since 5th century A.D. It indeed appears like many of us do find a companion in the ‘doubting Thomas’, who now of course is remarkably and wholly one with God.
We have learnt that earnest doubt of a humble heart is different from proud scepticism. When we look far and deep enough, God does present himself in the most immanent manner – most often through truth, goodness and beauty (3). God also presents himself most wonderfully in the form of love.(4) God is the very ground of all being, and yet becomes accessible to us, when we seek him in humility and with an open heart. Truly ‘blessed are the meek…’ (Matthew 5:5). You, dear reader – knock now with hope for the ‘the door will be opened’ for you (Matthew 7:7)
Finally we may choose to reflect upon St. Thomas, as the apostle to India. His Jewish thinking and influence is still reflected in the St. Thomas Cross that has come to be known as the Nasarani Menorah or Persian Cross or Mar Thomas Sleeva. This cross still widely seen in the Syro-Malankara and Syro-Malabar Catholic churches, and also in the Orthodox Syrian and Syrian Orthodox churches, reminds us of our common ties with the Jews.
The absence of Christ on this ornate Cross is a reminder of the reason for our eternal and Easter joy – the risen Christ. The Cross is the new ‘Menorah’ (a golden lamp stand that was used as a ‘make shift/portable’ altar by Moses’ (Exodus 25:31-40)). In such a consecrated Cross, which is an altar indeed; we encounter Christ – the crucified and the risen – at once! He is hence a sacrifice at the altar like none else. Good Friday and Easter joy come together in this Cross.
Now is perhaps time for an examination of conscience. Do I doubt God? And if you are like me – chances are that you do, just like St. Thomas did. But in those occasions of doubt, am I humble in my search for the truth and the light? Am I willing to accept the mystery of my own existence at least? Can I encounter the mystery of my life and that of others, and of God – with a sense of wonder and openness, in the truest sense? St. Thomas’ story indicates that if we do so consistently, we too will encounter the risen Lord, and we shall truly rejoice. Then we too may respond by saying ‘My Lord, My God’…
May our journey to God be one of love. In our journey, when in doubt, may we be patient, generous, unpretentious, self-less, not self-absorbed, meek, not self-seeking or self-serving, and truly un-provoked. Through God who is love (1 John 4:16); may we and all things that are good endure. (Cf. 1 Cor 13:4-7).
Dr. Tiju Thomas is an interdisciplinary engineering faculty at Indian Institute of Technology Madras (IIT-M). In addition to his scientific/technical engagements, he has an abiding interest in catechesis, and human formation of young students and professionals. He enjoys devoting time to work with people and families who wish for some assistance in gaining a meaningful life direction. He believes that his Christian vocation includes both human formation and availability
to those who wish to see hope even through suffering. Dr. Thomas can be reached at [email protected]
This reflection is not a complete survey of the tradition surrounding St. Thomas the apostle. This article is written to encourage readers who are prone to doubt. This article urges such people to pursue God with a certain degree of submission to the mystery of existence itself. It is hoped that this work would encourage an authentic, honest and humble pursuit of God, who is the ultimate ground of all reality. This work urges us all to pursue a loving journey towards God, despite doubts, challenges and even suffering and loss. For when we are persistent and patient in our search, the Church assures us that we may objectively hope to meet him who is truth, goodness and beauty – God.
- Philip J. Jacks and William Caferro (2001). The Spinelli of Florence: Fortunes of a Renaissance Merchant Family. Penn State Press. ISBN 0271019247.
- Andrew Butterfield (1992). Verrocchio’s Christ and St Thomas: Chronology, Iconography and Political Context. The Burlington Magazine. Vol. 134 no. 1069. pp. 225–233.JSTOR885119.
- Catechism of the Catholic Church, 41st https://www.vatican.va/archive/ccc_css/archive/catechism/p1s1c1.htm
- Pope Benedict XVI, Encyclical Letter ‘Deus Caritas Est’, para 1 http://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html
- Collins, Paul M. (2007). Christian Inculturation in India. Ashgate. ISBN978-0-7546-6076-7.
- Cureton, W. (1864). Ancient Syriac Documents Relative to the Earliest Establishment of Christianity in Edessa and the Neighbouring Countries, from the Year After Our Lord Ascension, to the Beginning of the Fourth Century. London: Williams and Norgate
Thomas, for me, is an emblem of the importance of first-hand knowledge in our spiritual lives. Not second-hand.
Knowledge, of course, is not always empirical.