Homily on John 20:19-31 (Gospel) for Thomas Thomas Sunday

Homily on John 20:19-31 (Gospel): Outline and Notes

Now, turning our attention to today’s Gospel, let’s summarize: 

The Lord appeared to the apostles in a locked room and blessed them, commissioned them, breathed the Holy Spirit on them and Ordained them to go forth forgiving sins and performing holy works. 

Thomas was absent, and incredulous to their claims…

The other disciples therefore said to him, “We have seen the Lord.” So he said to them, “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.”

The Lord returns the following week, and once again comes through locked doors and blessed them with his Peace… THEN the Risen Lord initiates His response to Thomas’ objections saying: 

“Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.”  And Thomas answered and said to Him, “My Lord and my God!”

This translation is so nuanced that contemporary English barely communicates the Lord’s  patience and his condescension to submit to ‘scientific’ scrutiny.  Here’s a more literal translation that gives a clearer perspective to Christ’s Command to Thomas (and to us):  

 “(Fere’= reach IN) your finger here, and look/ (Ide = BEHOLD!)  My hands; 

and (reach IN) your hand here, and “put” (Valle = throw / THRUST / INVEST)  it into My side.       

Do not be unbelieving, but believing.”

(Spear Pole = 6 feet. Spear Blade Overall Length: 18" &  Blade Width: 5 3/8"; once could literally stick a whole hand in that wound!) Based on the shroud, Jesus of Nazareth was physically commanding ... a post-mortem piercing of the heart through the fifth and sixth rib.

And Thomas answered (‘Apekrithe’ =answered / replied / addressed as to be heard by a crowd) and said to Him, “My Lord and my God!”

St. Thomas was astounded!   

Let us also consider the catechetical stichera from last night's vespers for Thomas Sunday: 

Litya #1; Pentecostarion

 O Lord, shining with the splendor of Your divinity,

You came through closed doors to Your Disciples,

showing Your pierced side, the wounds from the nails,

dispelling all sadness and sorrow!

“O friends, see that I am not a spirit, but truly man!”

You commanded the disbelieving Disciple to look,

saying: “Prove to yourself, then come and believe!”

He touched Your side with his own hand and cried in faith and fear://

“My Lord and my God, glory to You!”

Why did Thomas, and the other apostles, need to PROVE the resurrection to themselves? Because they were commissioned to go forth to all the world and PROCLAIM that Christ is risen, and that OUR freedom from sin and death is BECAUSE of Christ’s suffering and death.. 

and we cannot witness to that which we don’t truly believe…   So, in every generation, the Lord raises unflinching witnesses Like the Holy Glorious Greatmartyr, Trophy-bearer, and Wonderworker, George, who is also celebrated today. 

Tone 4     (from the Menaion, for St. George, by the Studite)

 

Come, brethren, let us praise in spiritual songs

the ever-memorable Martyr George!

His endurance was harder than diamond;

he fervently declared himself for Christ!

He faced dangers and bore with hardships,

hardening his perishable body to suffer torment!

His love overcame earthly nature,

enabling the lover to REACH his Beloved through death://

Christ our God, the Savior of our souls!

Out of the many catechetical stichera available, I chose this particular one because it illustrates the attainment of blessedness through suffering. St. George declared Jesus to be HIS Lord and God and he was able to REACH IN and take hold of the eternal life promised by the LORD through his martyric death because he was CONVINCED of the Resurrection in his heart just as St. Thomas was in his. 

In Conclusion, the Gospel of St John says…  

“39. And truly Jesus did many other signs in the presence of His disciples, which are not written in this book;  but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.”

And what are some of the other signs the Lord has wrought?  Those stories are not confined just to the official lives of the saints.  Those are your stories of pain, endurance, faith and triumph because you are convinced that Christ is Risen.  

And if you’re NOT (yet convinced), the Lord will walk right into the locked room of your heart and stand in front of you for as long as it takes for you to recognize his divine presence in your life.

Christ is Risen!

Thomas Sunday

Thomas Sunday (also known as Antipascha) is the Sunday that falls after Pascha (Easter) in the Eastern Orthodox Church. It celebrates the appearance of the risen Christ to Thomas, the apostle who initially doubted the Resurrection. This Sunday holds rich theological significance, as it not only underscores the importance of faith and belief but also marks the continuation of the Paschal joy and the unfolding of the mystery of the Resurrection in the life of the Church. Theologically, Thomas Sunday addresses key concepts related to doubt, faith, and the witness of the Resurrection. Here's a thorough exploration of its significance:

1. Theological Significance of the Appearance to Thomas

• Overcoming Doubt with Faith: The central event commemorated on Thomas Sunday is the appearance of the risen Christ to Thomas, who had expressed doubt about the Resurrection. After hearing from the other disciples that Jesus had risen, Thomas famously declared, "Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe" (John 20:25). The risen Christ then appeared to Thomas, showing him the wounds of His crucifixion and inviting him to touch them. In response, Thomas declared, "My Lord and my God!" (John 20:28).
  
  Theologically, Thomas Sunday emphasizes that faith is both a personal and communal journey. While Thomas doubted, he was not condemned but was instead given an opportunity to encounter the risen Christ. This encounter shows that faith is not merely intellectual assent but involves a personal encounter with the living Christ. It also demonstrates that doubt is not an obstacle to faith; rather, it can lead to a deeper personal transformation when the believer opens themselves to the presence of Christ.
  
  

2. The Resurrection as a Historical and Personal Encounter

• Witnessing the Reality of the Resurrection: Thomas's initial doubt is not simply about the Resurrection's truth; it is about the reality of the risen Christ. When Jesus invites Thomas to touch His wounds, He is not only confirming the historical reality of His Resurrection but also showing that the Resurrection is not a mere spiritual or symbolic event but involves the real body of Christ, still bearing the marks of His Passion. This embodied reality of the Resurrection is key to the Christian faith—Christ’s Resurrection is not an abstract concept but a concrete event in history that continues to have profound implications for humanity.
  
  Thomas's response, "My Lord and my God!" is a confession of faith in the divinity of Christ and the reality of His Resurrection. It underscores the deep connection between the Resurrection and the Incarnation: Jesus is both fully God and fully man. The Resurrection confirms that the Son of God, who took on human flesh, has conquered death and now offers eternal life to all who believe in Him.
  
  

3. The Blessing of Faith and Belief in Christ

• "Blessed are those who have not seen and yet have believed": In John 20:29, Jesus speaks of those who will believe in Him without having seen Him. This statement is crucial because it applies to all Christians who come after Thomas—believers who have not witnessed the physical Resurrection but who believe based on the testimony of the apostles, Scripture, and the ongoing presence of Christ in the life of the Church. Theologically, this speaks to the role of the Church as a witness to the Resurrection. The Church, through its tradition, Scripture, and sacraments, offers a means for believers to encounter the risen Christ in the present day.
  
  This blessing indicates that the faith of the Church is not based merely on historical proof or empirical evidence, but on the living encounter with the risen Christ. The Holy Spirit bears witness to this truth, which enables believers to come to faith, even without direct physical evidence of the Resurrection. Thus, Thomas Sunday affirms that faith is a gift, a grace that transcends mere human reason and experience.
  
  

4. Christ’s Compassionate Engagement with Doubt

• Christ's Patience and Compassion: On Thomas Sunday, we see that Christ does not rebuke Thomas for his doubts. Instead, He meets Thomas at his point of need, offering him tangible evidence of the Resurrection. This reflects Christ’s patience and mercy toward those who struggle in faith. Christ’s willingness to meet Thomas where he is offers a profound theological lesson: Christ does not abandon those who wrestle with doubt; rather, He draws them closer, offering them the opportunity to encounter Him in a personal way that strengthens their faith.
  
  Theologically, this underscores the pastoral care of Christ, who does not condemn the doubter but instead offers healing, understanding, and faith. The Church is likewise called to mirror Christ’s patience and compassion, guiding those who struggle with doubt toward a deeper, more authentic faith.
  
  

5. Thomas as a Symbol of the Church’s Faith Journey

• Thomas as a Representative of All Believers: Thomas’s doubt and eventual faith represent the journey of every Christian. Doubt is not a sin but a part of the process of coming to know Christ more deeply. Just as Thomas moved from doubt to faith, so too do Christians experience moments of uncertainty or difficulty, yet through prayer, Scripture, and the sacraments, they are able to come to a deeper experience of the risen Christ.
  
  Theologically, Thomas Sunday encourages the faithful to recognize that faith is a process. It is not about immediate, unquestioning belief but about growth, encounter, and the grace of God that nurtures and strengthens faith over time. It invites Christians to be open to the transformative power of Christ to work in their lives.
  
  

6. The Theme of Witness and Mission

• The Apostolic Testimony: After Thomas’s encounter with the risen Christ, he becomes a witness to the Resurrection, sharing the faith with others. This highlights the missionary nature of the Church, as the Resurrection is not something to be kept secret but proclaimed to all. Theologically, Thomas Sunday serves as a reminder that every believer is called to be a witness to Christ's Resurrection in the world.
  
  The faith of the Church is rooted in the witness of the apostles, who were the first to encounter the risen Christ. Thomas Sunday calls the faithful to continue the apostolic mission of spreading the good news of the Resurrection, not only through words but through the way they live out their faith.
  
  

7. Paschal Continuation

• Antipascha as a Continuation of Pascha: Thomas Sunday is often referred to as Antipascha, which means "in place of Pascha" or "second Pascha." Theologically, it is a continuation of the joy of Pascha, showing that the Resurrection is not a one-time event but a living reality that is celebrated week after week, particularly on Sundays. In this sense, Thomas Sunday reminds the faithful that the Resurrection of Christ is a continuous source of joy, renewal, and hope for the Church.
  
  

Conclusion

Thomas Sunday is theologically significant for several reasons: it highlights the importance of faith, it reveals the patience and compassion of Christ toward those who struggle with doubt, and it underscores the apostolic testimony to the Resurrection. Through the story of Thomas, we learn that faith is not simply a matter of intellectual assent but a personal encounter with the risen Christ. Theologically, it affirms that the Resurrection is the foundation of the Christian faith, and through this event, Christ offers hope and eternal life to all believers, even those who struggle with doubt. Ultimately, Thomas Sunday teaches the Church that faith is a journey, and it invites Christians to continue to proclaim the Resurrection with joy and confidence. 

Post-Paschal Blues: Maintaining the Joy of the Resurrection in the Tomb of the World

 

Every year, Orthodox Christians ascend the mountaintop of Great Lent, Holy Week, and finally Pascha. We fast, pray, prostrate, and keep vigil—pouring out our hearts in preparation to greet the Risen Christ. And then suddenly… it ends. The bells fall silent, the church grows quieter, and the world moves on as if nothing happened. No one is proclaiming “Christ is Risen!”. No more palm branches, midnight light, or triumphant chanting. Just everyday life again.

This ache—this spiritual emptiness after the feast—is what some call the Post-Paschal Blues. It’s the feeling of reentering a world that has already forgotten the Resurrection, a world that celebrates holidays with “one-and-done” consumerist fervor and then discards them like seasonal decorations. But in the Orthodox Church, Pascha isn’t one day. It is forty days of radiant joy, echoing the forty days the Risen Lord remained on earth, teaching His disciples and preparing them for Pentecost.

In these post-Paschal days, we must resist the temptation to fall back into spiritual sleep. Christ has called us out of the tomb, and we must not go back in. As we sing during the Liturgy:

“Let all mortal flesh keep silence… Let us lay aside all earthly cares.”

These aren’t just words for Holy Saturday—they are instructions for life.

The Paschal troparion reminds us daily:

"Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life."

The first part is a public declaration, a historical fact: Jesus Christ rose bodily from the dead. The second part is a Gospel witness to the power of that resurrection—not only was Christ raised, but so were others:

“And the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection, they went into the holy city and appeared to many.”

(Matthew 27:52–53)

This happened. Whether or not we saw it with our eyes, it was recorded by the Evangelists and proclaimed in every liturgy. Just because the world no longer believes, doesn’t mean it isn’t true.

In fact, this is our mission now: to carry the light of the empty tomb into a world that still lives in darkness. Christ says:

“Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven.”

(Matthew 5:16)

If the world won’t greet us with “Christ is Risen,” let us greet it first. Let us keep singing. Let us say Christ is Risen at work, at school, in public, and in private—not “Happy Easter,” a term now diluted and confused with everything from chocolate bunnies to pagan fertility myths. The Resurrection is not seasonal—it is cosmic, and its proclamation is our birthright as Orthodox Christians.

We do not have to suffer the Post-Paschal Blues. Instead, we can live Pascha as a state of being. We are not “Easter worshipers.” We are Christians—disciples of the One who trampled death by death, and bestowed eternal life on all in the tombs. Even in a world that forgets, let us remember. Even in a world that slumbers, let us arise.

Like Lazarus, four days in the grave, we have been called forth—not for silence, but for resurrected witness. Pascha is not over. It has only just begun.

In the spirit of St. Seraphim of Sarov, we are reminded that the joy of Pascha is not seasonal, but eternal. His radiant greeting—“Christ is Risen, my joy!”—was not just a Paschal formality, but a revelation of his constant awareness of the Resurrection and his deep love for every person as an image of God. In times when we feel the weight of the “Post-Paschal blues,” we would do well to remember this saint’s example. Let us carry that same resurrected joy into the mundane, into the ordinary, into the world that no longer echoes with Easter bells. May our own hearts become a living Pascha, and may we greet the world—whether friend, stranger, or skeptic—not with tired resignation, but with bold faith and the joy of the empty tomb: Christ is Risen, my joy!

"The Holy Fire of Jerusalem: Light from the Tomb, Flame of Faith"

The Miracle of the Holy Fire is a centuries-old event that takes place annually in the Church of the Holy Sepulchre in Jerusalem on Holy Saturday, the day before Orthodox Easter. According to tradition, the Holy Fire miraculously descends from heaven and ignites the candles of the Greek Orthodox Patriarch inside the tomb of Christ without any human intervention. This flame is then passed to the faithful and spread throughout the Orthodox world. Believers see it as a divine sign affirming the Resurrection of Christ and the truth of the Orthodox faith. The ceremony is both solemn and joyous, drawing thousands of pilgrims each year.

The concept of the Uncreated Light—central to Orthodox Christian theology—is rooted in the divine presence of God as experienced in Scripture, especially in moments where His glory is revealed. Perhaps the most well-known scriptural encounter with this light is found in the Transfiguration of Christ on Mount Tabor (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36). There, Christ’s face shines “like the sun,” and His garments become “white as light.” This was not a reflection of created light, but a manifestation of His divine glory—His very nature—revealed to the disciples. Orthodox tradition sees this as a vision of the Uncreated Light, a direct revelation of the divine energies of God, not His essence, but still truly God.

Another profound witness to the divine light appears in Exodus 33–34, where Moses, after speaking with God on Mount Sinai, descends with a face that radiates light, so much so that he must cover it with a veil. Though Moses did not see God’s full glory—"You cannot see My face, for man shall not see Me and live" (Exodus 33:20)—he was enveloped in God's presence. This glory is interpreted as the same uncreated divine light that would later be revealed in fullness in the person of Christ.

In the Psalms, the light of God is frequently used to describe His presence and power: “O Lord my God, You are very great. You are clothed with honor and majesty, who cover Yourself with light as with a garment” (Psalm 104:1–2). This poetic imagery resonates deeply with the Orthodox vision of God’s light not merely as metaphor but as mystical reality—something experienced by saints, monks, and mystics in prayer and vision, as recounted in the lives of the saints and the teachings of the Church Fathers.

Finally, in John 1:5, we read, “The light shines in the darkness, and the darkness has not overcome it.” And later in John 8:12, Jesus proclaims, “I am the Light of the world.” This is not simply a statement of moral truth but a declaration of His divine being. The light He brings is not created; it is the eternal radiance of God breaking into the world to illumine humanity.

In Orthodox theology, the Uncreated Light is not a symbol alone—it is a real and personal encounter with God’s glory. It is this light that shone from Christ at the Transfiguration, that burned in the bush before Moses, and that radiates in the hearts of the saints. It is the same light that the faithful believe descends upon the Tomb of Christ at the miracle of the Holy Fire. Not seen with the eyes alone, but with the heart made pure, this light is a foretaste of the divine glory promised to the faithful in the life to come.

The Miracle of the Holy Fire has a long and rich history, with accounts dating back to at least the 4th century. The earliest detailed description is found in the writings of Egeria, a Christian pilgrim from the West who visited Jerusalem around 381 AD. By the 9th century, the miracle was well-known in both the Eastern and Western Christian worlds, and by the 11th century, it had become a central event in the liturgical life of the Orthodox Church.

One of the most famous early testimonies comes from the Muslim Caliph Al-Hakim bi-Amr Allah in the 11th century, who, despite trying to suppress Christianity in Jerusalem and even destroying the original Church of the Holy Sepulchre, could not stop the event. His successor eventually allowed the church to be rebuilt, and the miracle continued.

Throughout history, the Miracle of the Holy Fire has been witnessed not only by Orthodox Christians but also by Muslims, Armenians, and Western pilgrims. Numerous historical documents describe how the fire appears—said to be cool to the touch at first and able to spontaneously light oil lamps and candles inside the tomb of Christ.

While the Greek Orthodox Patriarch of Jerusalem is the main celebrant, other Christian communities present in the Holy Sepulchre, such as the Armenian and Coptic churches, also participate in the ceremony. The miracle has endured centuries of political tension, wars, and disputes over control of the church, yet it continues to be a powerful symbol of faith and unity for Orthodox Christians around the world.

Theologically, the Miracle of the Holy Fire is deeply significant for Orthodox Christians. It is seen as a divine affirmation of Christ’s Resurrection and a visible, recurring sign of God's active presence in the world. The fire, descending upon the Tomb of Christ—the very place where the Resurrection is believed to have occurred—symbolizes the uncreated light of Christ, who is the "Light of the world" (John 8:12).

This miracle echoes the themes of Pascha (Easter), when darkness is overcome by divine light, and death is conquered by life. The Holy Fire is not just a physical flame but is viewed by the faithful as a manifestation of the Holy Spirit, similar in concept to the tongues of fire at Pentecost (Acts 2:3). For many, it serves as a reaffirmation of the truth of Orthodoxy, especially because it is said to occur only under the auspices of the Orthodox Patriarch.

Moreover, the fact that the fire initially does not burn (according to witnesses who have passed it over their faces or clothing without harm) is interpreted as a symbol of divine mercy and purity—light without judgment, grace without destruction.

Ultimately, the Holy Fire points to the hope of resurrection and eternal life. It reminds the faithful that the light of Christ continues to shine in the world, not just symbolically, but in a real and miraculous way, especially during the most sacred moment of the Christian liturgical year.

To skeptics, the Miracle of the Holy Fire may seem implausible, perhaps explained away by natural phenomena or dismissed as religious theater. And indeed, healthy skepticism can play a role in discerning truth from illusion. But for millions of Orthodox Christians, the Holy Fire is not a test of science—it is a mystery of faith. It is not offered as a spectacle, but as a sign: one that speaks not to the mind alone, but to the heart and spirit.

Miracles, by their very nature, transcend empirical proof. They invite the observer not simply to analyze, but to contemplate. The Holy Fire is deeply rooted in centuries of tradition, witnessed by countless pilgrims of all backgrounds, and received with reverence—not as magic, but as a gift from God.

To approach the miracle only with suspicion may mean missing its deeper meaning. But to approach it with humility—even from a distance—can open the door to wonder, and perhaps even to belief. As with many things in the life of faith, the question is not merely “Did it happen?” but “What if it is true?”

Here are the links to some peer reviewed studies and discussions on various group threads: 

Is the “Holy Fire” Related to the Turin Shroud?

https://juniperpublishers.com/gjaa/pdf/GJAA.MS.ID.555782.pdf 

About cold plasma Physics and the Miracle of Easter

http://www.ejst.tuiasi.ro/Files/21/01-05Editorial.pdf 

Case 1: The Holy Fire Of Jerusalem

https://www.reddit.com/r/atheism/comments/cv2n7a/case_1_the_holy_fire_of_jerusalem/?rdt=37301

Research Gate

https://www.researchgate.net/figure/The-Holy-Fire-ceremony-at-the-Resurrection-Church-in-Jerusalem_fig2_292284952 

Editorial: About cold plasma physics and the miracle of easter

June 2010European Journal of Science and Theology 6(2):1-7

https://www.researchgate.net/publication/292284952_Editorial_About_cold_plasma_physics_and_the_miracle_of_easter 

 The Holy Fire is NOT intended to "convince" skeptics,  but is a gift to believers who already have faith in the Resurrection. 

Matthew 12:38-39 The Sign of Jonah

38 Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a sign from you.” 39 He answered, “A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah.  

We Orthodox Christians don't "need" the Holy Fire to justify our faith in the face of scientific scrutiny, nor are we like those to whom Jesus addressed in John 4:48 "Then said Jesus unto him, Except ye see signs and wonders, ye will not believe."

However, since Orthodox Christianity has a continuous religious tradition imbued with miraculous experiences  thoroughly documented  in the Synaxarion covering all regions and time periods since the Resurrection, we don't approach with skepticism but rather with with joy in another theophany of the Immortal One.   Wishing you paschal Joy!

Isaiah 7:14

"Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel [God is With us]" 

God is with us! Understand, all you nations, and submit yourselves, for God is with us!

CHRIST IS RISEN!!! TRULY HE IS RISEN!!

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