The lessons of the "doubting Thomas" story are not what you think. It does not offer any objective evidence that Jesus arose from the dead. It only offers us a story about a man named Thomas who asked and received objective evidence that Jesus arose from the dead. That's a huge difference. This story is no more to be considered objective evidence that Jesus arose from the dead than anything else we read in the gospel according to John. Yet, and this is the extremely important point, the story is told as if it's objective evidence Jesus arose from the dead! Let that sink in.
The whole point of the story is that faith is a virtue not a vice. The lesson is supposed to be: "Blessed are those who have not seen and yet have believed." But to make that point the author uses story about a man named Thomas who saw what we did not, and cannot, see. We've never met the risen Jesus in the flesh, nor stuck our fingers in his side. So a story about Thomas cannot be our substitute. If this is supposed to convince readers then the author is asking us to believe based on insufficient evidence. If this actually convinces readers then they believe based on insufficient evidence.
This is the case even if a man named Thomas actually met the risen Jesus in the flesh, and stuck his fingers in his side! The reason is because we don't know he actually did this, because we were not there to see him do it. The lesson is that faith, blind faith, unevidenced faith, faith in a mere story about a man we never met, by an author we never met, is something praiseworthy.
By using this little bait and switch of his, the author of John's gospel is conning his readers. The gospels have been conning readers from the very beginning. No mere story about Thomas can be considered objective evidence for the rest of us. Period.
As mentioned before, Dr. Hector Avalos has died, a Harvard trained biblical scholar, my friend, and team member here at DC. He died after a battle with cancer. Here is his obituary He'll be missed greatly! This pic of us together was taken in 2011 in South Bend, Indiana, when Hector was in my area giving a series of talks on religious violence. It was during a very short period of time when I had shaved off my goatee.
I don't think there is a legitimate category called the "emotional" problem of evil. By definition, horrendous suffering should induce our utter emotional disgust and revulsion. If it didn't, we might be psychopaths. I see this invented category of evil as an apologist's trick of obfuscationism. That's because an unemotional Star Trek character like Spock does not exist. Trying to take away our natural revulsion to horrendous suffering of the highest order is attempting to divorce us from reality. If a god made us to weep uncontrollably at the sight of mass murder, gang rape, or the millions of people who suffer and die due to wars and pandemics, then I think it's a legitimate natural emotional feeling. That inbuilt humane feeling--allegedly created in us by god--justifies the rejection of any god who would allow horrendous suffering to happen if s/he could disallow it. Furthermore, the only type of "pastoral" counseling that can help people who suffer is to hear a good theodicy, and/or to have their petitionary prayers answered. Discus.
It's time for atheist philosophers of religion to end their own sub-discipline under Philosophy proper. I explain in detail what I mean in my book Unapologetic: Why Philosophy of Religion Must End (2016). Below is an excerpt from it where I defend the new atheists Dawkins, Harris, Hitchens and Stenger from the philosophical elites. A few months ago I defended Hitchens' Razor. You can see the same dismissive attitude in both of these essays. I have no personal axe to grind. It's a principled disagreement. You can comment but before I'll respond you should first read my book.