Benedict XVI on The Apostle Thomas
"His Question Gives Us the Right … to Ask Jesus for Explanations"
VATICAN CITY, SEPT. 28, 2006 (Zenit) - Here is a translation of Benedict XVI's address at Wednesday's general audience, dedicated to present the figure of the Apostle Thomas.
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Dear Brothers and Sisters:
Continuing with our encounters with the Twelve Apostles chosen directly by Jesus, today we dedicate our attention to Thomas. Always present in the four lists of the New Testament, he is presented in the first three Gospels next to Matthew (cf. Matthew 10:3; Mark 3:18; Luke 6:15), while in the Acts of the Apostles he appears next to Philip (cf. Acts 1:13). His name stems from a Hebrew root, "ta'am," which means "twin." In fact, John's Gospel calls him sometimes with the nickname "Didymus" (cf. John 11:16; 20:24; 21:2), which in Greek means precisely "twin." The reason for this name is not clear.
The fourth Gospel, in particular, gives us some information which offers us some significant characteristics of his personality. The first is the exhortation he made to the other apostles when Jesus, at a critical moment of his life, decided to go to Bethany to raise Lazarus, thus coming dangerously close to Jerusalem (cf. Mark 10:32). On that occasion, Thomas said to his fellow disciples: "Let us also go, that we may die with him" (John 11:16). His determination when it came to following the Master is truly exemplary and gives us a precious teaching: It reveals the total willingness of adherence to Jesus to the point of identifying his own fate with His, and of wanting to share with Him the supreme trial of death.
In fact, what is most important is never to distance oneself from Jesus. When the Gospels use the verb "follow," they intend to explain that wherever he goes, his disciple must also go. Thus, Christian life is defined as a life with Jesus Christ, a life that must be spent with him. St. Paul wrote something similar when he calmed Christians of Corinth with these words: "You are in our hearts, to die together and to live together" (2 Corinthians 7:3). What is true between the Apostle and his Christians must also be true above all in the relationship between Christians and Jesus himself: to die together, to live together, to be in his heart as he is in ours.
A second intervention of Thomas is recorded in the Last Supper. On that occasion, Jesus, predicting his imminent departure, announces that he will go to prepare a place for the disciples so that they will also be where he is; and he specifies: "And you know the way where I am going" (John 14:4). Then Thomas intervenes, saying: "Lord, we do not know where you are going; how can we know the way?" (John 14:5).
In reality, with these words he places himself in a rather low level of understanding, but [his words] offer Jesus the opportunity to utter the famous definition: "I am the Way, and the Truth, and the Life" (John 14:6). Therefore, in the first instance, he makes this revelation to Thomas, but it is valid for all of us and for all times. Every time we hear or read these words, we can be in thought next to Thomas and imagine that the Lord also speaks with us as he spoke with him.
At the same time, his question also gives us the right, so to speak, to ask Jesus for explanations. We often do not understand him. We must have the courage to say to him: I do not understand you, Lord, hear me, help me to understand. In this way, with such frankness, which is the authentic way to pray, to converse with Jesus, we express the littleness of our capacity to understand, but at the same time we assume the attitude of trust of one who expects light and strength from the one able to give them.
Then, very well known, even proverbial, is the scene of Thomas' incredulity, which took place eight days after Easter. Initially, he did not believe that Jesus had appeared in his absence and had said: "Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe" (John 20:25). Deep down, from these words emerges the conviction that Jesus is no longer recognized by his face, but rather by the wounds. Thomas believes that the characteristic signs of Jesus' identity are now above all his wounds, in which is revealed to what point he has loved us. In this the apostle is not mistaken.
As we know, eight days later, Jesus again appears to his disciples and on this occasion Thomas is present. And Jesus says to him: "Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing" (John 20:27).
Thomas reacts with the most splendid profession of faith of the New Testament: "My Lord and my God!" (John 20:28). In this connection, St. Augustine comments: Thomas "saw and touched the man, but confessed his faith in God, whom he did not see or ...
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