This Sunday in the western church, the lectionary (a schedule of designated scripture readings) consistently focuses on the disciple of Jesus, frequently referred to as “doubting Thomas.” He gets the nickname because he is not present for one of Jesus resurrection appearances, so he questions it. In this issue of Notebooks, which is an edited excerpt from a chapter in my new book Weird Wisdom for the Second Half of Life (to be released April 23), I propose that we rename Thomas. Rather than doubting, which can have a negative view, I suggest he is simply wondering, and wondering is a virtue.

Following his torture and death via a hideous form of capital punishment, Jesus appears to his disciples in the days following his death. But one of the followers didn't check his text messages that day and missed the viewing. After Thomas hears the passionate declarations of his colleagues, he utters the most modern of exclamations: unless  I see the evidence, I'm not convinced of this charade. The biblical narrative is more dramatic and poetic “Unless I see the nail holes in his hands, put my finger in the nail holes, and stick my hand in his side, I won’t believe it.” (John 20:25 The Message)

After centuries of scholarship, what we know about drafting these accounts is significant. The gospels are not eyewitness accounts; they're retellings of stories likely handed down through several decades of oral tales and notes on crumpled Starbucks napkins. So, what we have tells us a great deal about the communities where these collections were codified into a written text. This story of Thomas (so-called doubting Thomas) is one of the truly great gifts to the church and all of humanity. I reason that it raises a profound question that goes back at least 2,000 years. Doubt was a part of the early movement of religions emerging after that rabbi from Galilee.

Thomas was not the first modern human to express doubt. There is ample evidence of healthy doubt in the writings of the pre-Socratic philosophers through Aristotle and on to the Cynics of Roman antiquity.[1] But Thomas codified in the Christian archetype the idea that doubt was not a value to be dismissed.  Undoubtedly, Thomas might be rethought of as "Curious Thomas." This early follower of the man from Nazareth embodies an archetype of doubt and wonder, thus giving followers of Jesus permission today to engage in curiosity and wonder.   

Consider Thomas's reaction earlier in John's gospel when Jesus predicts his imminent departure. Thomas responds, “Lord, we do not know where you are going. How can we know the way?” (John 14:5) Does Thomas already know what Jesus means and is expressing doubt, or does he not get it yet and is simply wondering out loud?

Thomas is a curious disciple of Jesus, yes, pun intended. Outside of a few references and quotes in John's gospel, we know very little about him, other than that he was a twin. But there are many traditions and narratives about Thomas. According to modern Syrian Christians living in Kerala, India, Thomas visited that region in 52 CE. He established an early Christian community along the coast of Malabar. A millennium and a half later, in 1498, the Portuguese explorer Vasco da Gama landed his ships off the coast and discovered, much to his surprise, a thriving Christian community. While the influence of European colonialism disturbed the Thomasine churches, there are theological and liturgical remnants that reveal a vital and robust Eastern Indian Orthodox style of Christianity.[2]

 According to tradition, Thomas made his way not only to India but also to Egypt and the surrounding Mediterranean communities during the first two centuries. His name is associated with a collection of Gnostic sayings compiled by scribes in the first century. The so-called Gnostic Gospel According to Thomas is a collection of aphorisms, teachings, and parables of Jesus the Christ.[3] The Coptic text scrolls discovered in the Egyptian desert in 1945 date back to the period of early Christianity.[4] The collection [JE6] of sayings has a few parallels to commonly known parables of Jesus but mainly differs in approach, tone, and meaning. A few examples of the more than 114 verses might help us ask questions and wonder about another side of the Jesus narrative.

In verse 19 of the Gospel of Thomas Jesus said, "Blessed is he who came into being before he came into being. If you become my disciples and listen to my words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death."

(verse 24) His disciples said to him, "Show us the place where you are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he lights up the whole world. If he does not shine, he is darkness."

(verse 36) Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear."

(verse 48) Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."

(verse 70) Jesus said, "That which you have will save you if you bring it forth from yourselves. That which you do not have within you will kill you if you do not have it within you."[5]

In these verses, you can see similarities to the sayings of Jesus in Matthew's Gospel, as an example. But you can also see the differences.

It's improbable that this collection actually comes from Thomas, one of the original disciples. But it is curious that his name, of all the disciples' names, came to be associated with these sayings. Was it easier for an early scribe to attribute it to the doubting, curious, pondering, and wondering disciple? Is there something in the spirit of the Jesus tradition that suggests a value of curiosity, and Thomas personifies that archetype? Why is it that Thomas is a name associated with far-off travel to exotic places like India and alternative versions of Christianity like Gnosticism? Are we to learn something from Thomas? Is curiosity a value embraced by the early church? Should it be recovered for our time and our lives?

"If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you."[6] This translation by Elaine Pagels captures one possible answer. And it serves us well as we seek to find the Weird Wisdom needed for our lives today. 

We all need a wondering imagination, and Thomas reminds us that it’s not only acceptable, it’s likely good for us and our world as well.

The above is excerpted from my new book, Weird Wisdom for the Second Half of Life. It’s available for pre-order nowand releases on April 27, 2023.

Happy Wondering,

[1] Ornella Sinigaglia, Maize May 31, 2021.

[2] Zacharia  https://www.smithsonianmag.com/travel/how-christianity-came-to-india-kerala-180958117/

[3] Those first one hundred to two hundred years featured a plethora of religious and philosophical engagement. There was not one Christian faith. There were many ideologies. The Gospel of Thomas has received much attention, and scholars date it as early as 60 CE to as late as 140 CE. This places it in the same time frame as the four gospels of Matthew, Mark, Luke, and John, all compiled into their final form between 70 CE and 110 CE.

[4] Valantasis, The Gospel of Thomas.

[5] Gospel of Thomas, Translated by Thomas O. Lambdin  https://www.marquette.edu/maqom/Gospel%20of%20Thomas%20Lambdin.pdf

[6] Elaine Pagels in From Jesus to Christ. https://www.pbs.org/wgbh/pages/frontline/shows/religion/story/thomas.html