Οὗτος δὲ καὶ τὴν ὁμολογίαν Θωμᾶ τὴν ἐπὶ τῇ ψηλαφήσει τῶν χειρῶν καὶ τῆς πλευρᾶς τοῦ κυρίου μετὰ τὴν ἀνάστασιν τό «ὁ κύριός μου καὶ ὁ θεός μου», εἶπε μὴ εἰρῆσθαι περὶ τοῦ Χριστοῦ παρὰ τοῦ Θωμᾶ (οὐδὲ γὰρ αὐτὸν εἶναι λέγει τὸν Χριστὸν θεόν), ἀλλ’ ἐπὶ τῷ παραδόξῳ τῆς ἀναστάσεως ἐκπλαγέντα τὸν Θωμᾶν ὑμνῆσαι τὸν θεὸν τὸν ἐγείραντα τὸν Χριστόν.
--Concilia Oecumenica (ACO), Concilium Lateranense a. 649 celebratum, act 4, p. 230.
"Similarly, that the confession of Thomas, on touching the hands and the side of the Lord after the resurrection, “My Lord and my God,” was not spoken concerning Christ by Thomas (and neither he says that Christ is god), but that, astonished at the miracle of the resurrection, Thomas praised God who raised Christ."
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Quote on John 20:28:
"The article in Jn 20:28 is explained by the mou (mou, moo, “of me”) which normally requires the article before it; by its use with the vocative [case]...and by its presence in the established formula ‘the lord and the god’...It should be further noted that ‘the god of me’, whether it is taken as vocative [direct address] or nominative, [identification] is predicative in sense and so cannot be used as evidence either way to show whether the god in New Testament usage ever appears as subject of a statement referring to Christ.”—Karl Rahner, S.J., Theological Investigations, Vol. i, p. 136.
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