Doubting Thomas

By Dan Clendenin

God in Christ has defeated death and reconciled the cosmos to himself. And so the Yale historian Jaroslav Pelikan once wrote, “If Christ is raised from the dead, nothing else matters. If he is not raised from the dead, nothing else matters.”
The apostle Paul was insistent when he wrote to the Corin-thians, “This is what we preach, and this is what you be-lieved.”
Paul raised the bar about as high as you can when he said that no one should believe a lie about the resurrection, and that no one should preach a lie. If Christ isn’t raised, said Paul, then the first witnesses were, in Pascal’s words, “deceived or deceivers.”
This week is different. How wonderfully strange that on the first Sunday after Easter, John’s gospel turns from faith to doubt — in particular, to Thomas’s disbelief in the resurrec-tion. Except for the times when he is grocery-listed with the other disciples, there are only three references to Thomas. They’re all in John’s gospel, and they all suggest Thomas’s sceptical bent.
After Lazarus died, and Jesus planned to return to Judea (where villagers almost stoned him), Thomas replied, “Let us also go, that we may die with him.” When Jesus told his disciples that they would join him in glory, Thomas ques-tioned him: “Lord, we don’t know where you are going, so how can we know the way?”
Then there’s this week’s gospel. When told that the risen Lord had appeared to the other disciples, Thomas was in-credulous: “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”
In the past few years I’ve enjoyed the poetry of Denise Levertov (1923–1997). Levertov was born in England to a Welsh mother and a Russian Hasidic father. He had emigrat-ed to the UK from Leipzig, converted to Christianity, and become an Anglican priest. After moving to the United States in 1948, Levertov taught at a number of places, in-cluding eleven years at Stanford (1982–1993). By the time she died, she had published fifty volumes.
It was at Stanford, where her papers are now housed, that Levertov converted to Christianity at the age of sixty. Her little book The Stream and the Sapphire collects thirty-eight poems that trace her “slow movement from agnosticism to Christian faith.”

Levertov always had an affinity for Thomas the Doubter. She wrote a Mass for the Day of St. Thomas Didymus. And in The Stream and the Sapphire she included the poem St. Thomas Didymus.
The Greek Didymus and the Aramaic T’omas both mean “the twin.” In her poem, though, Levertov imagines Thomas identify-ing with a spiritual twin rather than with his actual biological “twin of my birth” (who is never mentioned in the gospels). She suggests that Thomas’s spiritual twin is the desperate and doubt-ing father in Mark 9:24: “I do believe, help my unbelief.”
In Levertov’s poem, long after Thomas had seen the healing of the little boy in Mark 9, the doubt of the father plagued him. “Despite all that I witnessed, his question remained my question, throbbed like a stealthy cancer, known only to doctor and pa-tient. To others I seemed well enough.”

Here is Levertov’s poem, narrated by Doubting Thomas:
In the hot street at noon I saw him
a small man
gray but vivid, standing forth
beyond the crowd’s buzzing
holding in desperate grip his shaking
teethgnashing son,
and thought him my brother.
I heard him cry out, weeping and speak
those words,
Lord, I believe, help thou
mine unbelief,
and knew him
my twin:
a man whose entire being
had knotted itself
into the one tightdrawn question,
why has this child lost his childhood in suffering,
why is this child who will soon be a man
tormented, torn, twisted?
Why is he cruelly punished
who has done nothing except be born?
The twin of my birth
was not so close
as that man I heard
say what my heart
sighed with each beat, my breath silently
cried in and out,
in and out.
After the healing,
he, with his wondering
newly peaceful boy, receded;
no one
dwells on the gratitude, the astonished joy,
the swift
acceptance and forgetting.
I did not follow
to see their changed lives.
What I retained
was the flash of kinship.
all that I witnessed,
his question remained
my question, throbbed like a stealthy cancer,
only to doctor and patient. To others
I seemed well enough.
So it was
that after Golgotha

to lift me –
still, alone with myself,
my heavy cry was the same: Lord
I believe,
help thou mine unbelief.
I needed
blood to tell me the truth,
the touch
of blood. Even
my sight of the dark crust of it
round the nailholes
didn’t thrust its meaning all the way through
to that manifold knot in me
that willed to possess all knowledge,
refusing to loosen
unless that insistence won
the battle I fought with life
But when my hand
led by His hand’s firm clasp
entered the unhealed wound,
my fingers encountering
rib-bone and pulsing heat,
what I felt was not
scalding pain, shame for my
obstinate need,
but light, light streaming
into me, over me, filling the room
as I had lived till then
in a cold cave, and now
coming forth for the first time,
the knot that bound me unravelling,
I witnessed
all things quicken to color, to form,
my question
not answered but given
its part
in a vast unfolding design lit
by a risen sun.

Not all those who saw the risen Christ believed. The same was true a few weeks ago in the story of Lazarus — people who witnessed the same event responded in different ways, just as they also did in Mark 9 about the healing of the little boy with the doubting father. In his last recorded appear-ance, in Matthew 28:17, we read that “when they saw Jesus, they worshiped, but some were doubtful.” Nagging doubts have always been part of the resurrection stories.
And conversely, not all those who believed actually saw the resurrected Jesus. Thomas was an exception, said Jesus: “Because you have seen me you believe? Blessed are those who did not see and believed.” Likewise in this week’s epis-tle: “Though you have not seen him, you love him, and though you do not see him now, but believe in him, you greatly rejoice with joy inexpressible and full of glory.” To state the obvious, believing without having seen the resur-rected Christ has always been the norm for the overwhelm-ing majority of Christians. A week after touching the wounds of Jesus, Thomas confessed, “My Lord and my God!” But in Levertov’s poem, his doubts still persisted. Thomas’s questions weren’t fully answered; they were put into a larger context and a different light.

In the end, the famous doubter became a passionate witness. The Acts of Thomas from the early third century says that Thomas took the gospel to India by 52 AD. Today, the St. Thomas Christians trace their origins to this disciple of doubt.