One of the original 12 Apostles of Jesus Christ, Thomas, called Didymus, refused to believe in the testimony of the other Apostles concerning the resurrection of Jesus until he saw the wounds of the resurrected Christ himself (John 20:24, 25, 26-29).其中原12个门徒的耶稣基督，托马斯，所谓didymus ，都不相信，在证词中的其余的使徒关于复活的耶稣，直到他看到伤口复活基督本人（约翰20时24分，第25 ，第26条- 29 ） 。 From this comes the expression "doubting Thomas."从这个来表达"存疑" 。 Thomas earlier had expressed great devotion (John 11:16) and a questioning mind (John 14:5).托马斯早些时候曾表示了极大的献身精神（约翰福音11:16 ）和审问记（约翰14时05分） 。
Eusebius of Caesarea records that Thomas became a missionary to Parthia.尤西比乌斯的caesarea记录托马斯成为传教士parthia 。 The Acts of Thomas (3d century), however, states that he was martyred in India.行为托马斯（三维世纪） ，不过，国说，他是烈属，在印度。 The Malabar Christians claim that their church was founded by him.马拉巴尔基督徒声称他们的教会成立由他来决定。 This tradition can neither be substantiated nor denied on the basis of current evidence.这一传统既不能予以证实，也不否认在此基础上的现有证据。 Saint Thomas' Mount in Madras is the traditional site of his martyrdom.圣托马斯摩在马德拉斯，是传统的现场，他的心灵和思想。 Feast day: July 3 (Western and Syrian); Oct. 6 (Eastern).盛宴的日子： 7月3日（西部和叙利亚） ， 10月6日（东区） 。
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Bibliography:
参考书目：
Griffith, Leonard, Gospel Characters
(1976); Perumalil, Hormice C., and Hambye, ER, eds., Christianity in India
(1973).格里菲斯，安仔，福音字（ 1976年） ; perumalil ， hormice长，昂比，呃，合编，基督教在印度（ 1973年）
。
Thomas, twin, one of the twelve (Matt. 10:3; Mark 3:18, etc.).托马斯，双胞胎，其中的12个。 （ 10时03分;马克3时18分，等等） 。 He was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name.他还呼吁didymus （约翰11:16 ; 20时24分） ，这是希腊相当于希伯来文的名字。 All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29).我们所知道的关于他的记录是在第四福音（约翰11:15 ， 16 ; 14时04分， 5条; 20时24分， 25 ， 26-29 ） 。 From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.从这种情况下，在名单上的门徒，他始终被提及，随着马太福音，谁是儿子阿尔菲厄斯（马克3时18分） ，并认为这两个问题是始终遵循由詹姆斯，他也是儿子的阿尔菲厄斯，一直以为这三个，马修，托马斯，詹姆斯，被兄弟。
Little is recorded of St. Thomas the Apostle, nevertheless thanks to the fourth Gospel his personality is clearer to us than that of some others of the Twelve.很少是有记录的圣托马斯使徒，不过多亏了第四福音但他的个性却清晰的，我们比一些其他国家的12支。 His name occurs in all the lists of the Synoptists (Matthew 10:3; Mark 3:18; Luke 6, cf. Acts 1:13), but in St. John he plays a distinctive part.他的名字出现在所有名单的synoptists （马太10时03分;马克3时18分;路加福音6 ，比照行为1:13 ） ，但在圣约翰他发挥了独特的作用。 First, when Jesus announced His intention of returning to Judea to visit Lazarus, "Thomas" who is called Didymus [the twin], said to his fellow disciples: "Let us also go, that we may die with him" (John 11:16).第一，当耶稣宣布他打算重返朱迪亚访问拉撒路， "托马斯" ，又是所谓didymus [双]说，以他的同胞弟子说： "让我们也去，那我们可能会死于与他" （约翰福音11 ： 16 ） 。 Again it was St. Thomas who during the discourse before the Last Supper raised an objection: "Thomas saith to him: Lord, we know not whither thou goest; and how can we know the way?"再次，它是圣托马斯的人，在话语之前最后的晚餐提出了异议： "托马斯仰对他说：主啊，我们不知道着你goest以及我们如何能知道路在何方" (John 14:5). （约翰14时05分） 。 But more especially St. Thomas is remembered for his incredulity when the other Apostles announced Christ's Resurrection to him: "Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe" (John 20:25); but eight days later he made his act of faith, drawing down the rebuke of Jesus: "Because thou hast seen me, Thomas, thou hast believed; blessed are they that have not seen, and have believed" (John 20:29).但更多的，尤其是圣托马斯是记住他的incredulity当其他门徒宣布基督的复活对他说： "除非我看到在他的手里，印刷的指甲，并把我的手指纳入地方指甲，并把我的手到他身边，我也不会相信， " （约翰福音20时25分） ，但8天以后，他作出了他的行为，信仰，绘画下来的手，耶稣说： "因为祢看到了我，托马斯，祢相信;有福了，他们有没有看到，并相信" （约翰福音20时29分） 。
This exhausts all our certain knowledge regarding the Apostle but his name is the starting point of a considerable apocryphal literature, and there are also certain historical data which suggest that some of this apocryphal material may contains germs of truth.这排气管我们所有的某些方面的科学知识的传道者，但他的名字就是出发点相当猜测文学，也有一定的历史资料，这些资料显示，一些本猜测材料可能含有病菌的真理。 The principal document concerning him is the "Acta Thomae", preserved to us with some variations both in Greek and in Syriac, and bearing unmistakeable signs of its Gnostic origin.主文件是关于他是" thomae学报" ，保存着我们会有所变化无论是在希腊和叙利亚文，并铭记unmistakeable的迹象，其诺斯替原产地。 It may indeed be the work of Bardesanes himself.它确实可能成为工作的bardesanes自己。 The story in many of its particulars is utterly extravagant, but it is the early date, being assigned by Harnack (Chronologie, ii, 172) to the beginning of the third century, before AD 220.故事中，它的许多细节，简直是奢侈，但它是能够早日被指派的Harnack （ chronologie ，二， 172 ） ，以年初三世纪前，公元220 。 If the place of its origin is really Edessa, as Harnack and others for sound reasons supposed (ibid., p. 176), this would lend considerable probability to the statement, explicitly made in "Acta" (Bonnet, cap. 170, p.286), that the relics of Apostle Thomas, which we know to have been venerated at Edessa, had really come from the East.如果发生的，其原产地是真的edessa ，作为的Harnack及其他合理的原因，假定（同上，第176页） ，这将给予相当大的概率来声明，明确提出在"学报" （恩奈第170号，磷0.286 ） ，将有关文物的使徒托马斯，我们知道已被崇敬，在edessa ，真正来自东部地区。 The extravagance of the legend may be judged from the fact that in more than one place (cap. 31, p. 148) it represents Thomas (Judas Thomas, as he is called here and elsewhere in Syriac tradition) as the twin brother of Jesus.该奢侈的传说，可从以下事实：在一个以上的地方（第31页148 ） ，它代表着托马斯（犹大托马斯，因为他是所谓的在这里和其他地方，在叙利亚文的传统） ，作为孪生兄弟的耶稣。 The Thomas in Syriac is equivalant to didymos in Greek, and means twin.托马斯在叙利亚文是equivalant以didymos在希腊语和手段，双床。 Rendel Harris who exaggerates very much the cult of the Dioscuri, wishes to regards this as a transformation of a pagan worship of Edessa but the point is at best problematical. rendel哈里斯的人夸大了十分崇拜的dioscuri ，希望在这方面作为一个转型的一个异教崇拜edessa但有一点是最成问题的。 The story itself runs briefly as follows: At the division of the Apostles, India fell to the lot of Thomas, but he declared his inability to go, whereupon his Master Jesus appeared in a supernatural way to Abban, the envoy of Gundafor, an Indian king, and sold Thomas to him to be his slave and serve Gundafor as a carpender.这个故事本身运行简述如下：在师的门徒，印度下降到了大量的托马斯，但他宣称他不能去，在这种情况下他的主人耶稣出现在超自然方式abban ，特使gundafor ，一名印国王，并出售托马斯给他，是他的奴隶和服务gundafor作为carpender 。 Then Abban and Thomas sailed away until they came to Andrapolis, where they landed and attended the marriage feast of the ruler's daughter.然后abban和托马斯航行距离，直到他们来到andrapolis ，在那里降落，并参加了婚礼盛宴的执政者的女儿。 Strange occurences followed and Christ under the appearence of Thomas exhorted the bride to remain a Virgin.奇怪的事件之后，并根据基督的出现，托马斯告诫新娘仍然是一个处女。 Coming to India Thomas undertook to build a palace for Gundafor, but spend the money entrusted to him on the poor.来印度托马斯曾承诺建立一个宫gundafor ，但花的钱托付给他的对穷人的影响。 Gundafor imprisoned him; but the Apostle escaped miraculously and Gundafor was converted. gundafor囚禁了他，但传道者逃脱奇迹般地和gundafor转化。 Going about the country to preach, Thomas met with strange adventures from dragons and wild asses.前往该国传教，托马斯见了奇怪，冒险从小龙和野生资产。 Then he came to the city of King Misdai (Syriac Mazdai), where he converted Tertia the wife of Misdai and Vazan his son.然后他来到市景misdai （叙利亚文mazdai ） ，在那里他皈依tertia妻子misdai和vazan他的儿子。 After this he was condemed to death, led out of city to a hill, and pierced through with spears by four soldiers.这之后，他condemed死刑，带领出城，以一宗山火，并射穿与布兰妮由四名士兵。 He was buried in the tomb of the ancient kings but his remains were afterwards removed to the West.他被安葬在墓穴中的古代国王，但他的遗体被拆除后，向西方国家。
Now it is certainly a remarkable fact that about the year AD 46 a king was reigning over that part of Asia south of Himalayas now represented by Afghanistan, Baluchistan, the Punjab, and Sind, who bore the name Gondophernes or Guduphara.现在，它无疑是一个了不起的事实，即关于今年广告46国王统治超过该部分的亚洲南部的喜马拉雅山脉，现在为代表的阿富汗，俾路支，旁遮普，德，对负有名称gondophernes或guduphara 。 This we know both from the discovery of coins, some of the Parthian type with Greek legends, others of the Indian types with the legends in an Indian dialect in Kharoshthi characters.这点我们都知道，从发现的硬币，一些对帕提亚人型与希腊传说中，他人的印度类型与传说中的一个印第安方言在kharoshthi字。 Despite sundry minor variations the identity of the name with the Gundafor of the "Acta Thomae" is unmistakable and is hardly disputed.尽管杂轻微变异的身份，姓名与gundafor的"学报thomae " ，是明白无误的，是很难引起争议。 Further we have the evidence of the Takht-i-Bahi inscription, which is dated and which the best specialists accept as establishing the King Gunduphara probably began to reign about AD 20 and was still reigning in 46.进一步，我们有证据说明塔赫特- - bahi题词，这是过时的，哪些是最好的专家接受为确立了国王gunduphara可能开始在位约公元20个，并仍在执政，在46 。 Again there are excellent reasons for believing that Misdai or Mazdai may well be transformation of a Hindu name made on the Iranian soil.再次有出色的理由相信misdai或mazdai可能被改造的一个印度教的名字就伊朗土壤。 In this case it will probably represent a certain King Vasudeva of Mathura, a successor of Kanishka.在这种情况下它可能会代表某国王vasudeva的马图拉，一名继任人的kanishka 。 No doubt it can be urged that the Gnostic romancer who wrote the "Acta Thomae" may have adopted a few historical Indian names to lend verisimilitude to his fabrication, but as Mr. Fleet urges in his severely critical paper "the names put forward here in connection with St.Thomas are distinctly not such as have lived in Indian story and tradition" (Joul. of R. Asiatic Soc.,1905, p.235).毫无疑问，可以要求该诺斯替romancer谁写的"学报thomae "可能已经采用了几个历史的印度名字借给逼真他造谣，但正如舰队敦促在他的严厉批判文件"的名称，提出了在这里涉嫌与st.thomas明显不如住在印度的故事和传统" （ joul. R的亚洲芯片， 1905 ， p.235 ） 。
On the other hand, though the tradition that St. Thomas preached in "India" was widely spread in both East and West and is to be found in such writers as Ephraem Syrus, Ambrose, Paulinus, Jerome, and, later Gregory of Tours and others, still it is difficult to discover any adequate support for the long-accepted belief that St. Thomas pushed his missionary journeys as far south as Mylapore, not far from Madras, and there suffered martyrdom.在另一方面，虽然传统，在圣托马斯鼓吹"印度" ，是广为传播，无论东方和西方，是要找到这样的作家ephraem syrus ，刘汉铨， paulinus ，杰罗姆，以及后来的格雷戈里的旅行团另一些，但仍然是一个难以发现任何足以支持长期接受的，相信圣托马斯推他的传教行程为远南作为mylapore ，不远处的马德拉斯，并有遭受殉难。 In that region is still to be found a granite bas-relief cross with a Pahlavi (ancient Persian) inscription dating from the seventh century, and the tradition that it was here that St. Thomas laid down his life is locally very strong.在该地区仍是被发现了花岗岩BAS的救灾交叉与巴列维（古代波斯）碑文可以追溯到公元7世纪，和传统，这是在这里说，圣托马斯牺牲了，是当地非常强。 Certain it is also that on the Malabar or west coast of southern India a body of Christians still exists using a form of Syriac for its liturgical language.能肯定的事，也是对马拉巴尔或西海岸的印度南部的一个机构的基督徒仍然存在，用一种形式的叙利亚文供其礼仪语言。 Whether this Church dates from the time of St. Thomas the Apostle (there was a Syro-Chaldean bishop John "from India and Persia" who assisted at the Council of Nicea in 325) or whether the Gospel was first preached there in 345 owing to the Persian persecution under Shapur (or Sapor), or whether the Syrian missionaries who accompanied a certain Thomas Cana penetrated to the Malabar coast about the year 745 seems difficult to determine.这是否会日期从时间的圣托马斯使徒（有一个syro -加尔丁礼主教约翰" ，从印度和波斯的"协助在安理会的nicea 325 ） ，还是福音，是第一所宣扬的有345名，由于波斯迫害下shapur （或味） ，还是叙利亚传教士伴随着一定的托马斯拿侵入到马拉巴尔海岸大约一年745似乎难以确定。 We know only that in the sixth century Cosmas Indicopleustes speaks of the existence of Christians at Male (? Malabar) under a bishop who had been consecrated in Persia.我们只知道在第六世纪科斯马斯indicopleustes谈到存在的基督徒在男性（ ？马拉巴尔）根据主教曾经consecrated在波斯。 King Alfred the Great is stated in the "Anglo-Saxon Chronicle" to have sent an expedition to establish relations with these Christians of the Far East.国王阿尔弗雷德伟大，是在"盎格鲁-撒克逊编年史"已派出一个探险队，建立与这些基督徒的远东。 On the other hand the reputed relics of St. Thomas were certainly at Edessa in the fourth century, and there they remained until they were translated to Chios in 1258 and towards to Ortona.在另一方面，被誉为文物的圣托马斯的人，当然在edessa在第四世纪时，有他们，直到他们被翻译成当地流行病，在第1258和走向奥尔托纳。 The improbable suggestion that St. Thomas preached in America (American Eccles. Rev., 1899, pp.1-18) is based upon a misunderstanding of the text of the Acts of Apostles (i, 8; cf. Berchet "Fonte italiane per la storia della scoperta del Nuovo Mondo", II, 236, and I, 44).这个难以琢磨的建议，即圣托马斯鼓吹在美洲（美国埃克勒斯（ Eccles 。牧师， 1899年， pp.1 - 18 ） ，是基于一种误解文本的行为使徒（一， 8名;比照贝尔谢"彭光italiane ％香格里拉storia della scoperta删除nuovo盟" ，第二章， 236 ，而我， 44 ） 。
Besides the "Acta Thomae" of which a different and notably shorter redaction exists in Ethiopic and Latin, we have an abbreviated form of a so-called "Gospel of Thomas" originally Gnostic, as we know it now merely a fantastical history of the childhood of Jesus, without any notably heretical colouring.除了"学报thomae "其中一个不同的，尤其是短编撰学存在ethiopic和拉丁语，我们有一个缩写形式的一个所谓的"福音托马斯" ，本来是诺斯替，因为我们知道，它现在只是一个梦幻般的历史，以及童年耶稣的，没有任何特别的邪教填色。 There is also a "Revelatio Thomae", condemned as apocryphal in the Degree of Pope Gelasius, which has recently been recovered from various sources in a fragmentary condition (see the full text in the Revue benedictine, 1911, pp. 359-374).此外，还有一个" revelatio thomae " ，它指责为猜测，在一定程度的教宗gelasius ，并于近期得到康复，从各种来源的一个残缺不全的情况（见全文在杂志隐修院， 1911年，页359-374 ） 。
Publication information Written by Herbert Thurston.出版信息写赫伯特瑟斯顿。 Transcribed by Mary and Joseph Thomas.转录由玛利亚和约瑟夫托马斯。 In Memory of Ella Barkyoumb The Catholic Encyclopedia, Volume XIV.在内存中的ella barkyoumb天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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