What is the Orthodox teaching about touching Jesus' body? I was reading answers to a question about Thomas touching Jesus. An answer came from an Orthodox person which said that Thomas was granted special permission to touch his body/wound. That person further said that it was why Jesus warned Mary Magdalene not to touch him. I would like to ask, from the orthodox perspective, who said touching Jesus was dangerous, and that Thomas was granted an exception. My question is: Is this also your position (Jesus granting exceptions) when the two women (Lazarus' sister and a prostitute) touched his feet while putting oil on them?
Jesus didn't want Mary (and others) touching him as they had before the crucifixion, because he would no longer be with them as he had been. John Chrysostom explains this in his Homilies on the Gospel of St. John. [emphasis mine]


  Some assert, that she asked for spiritual grace, because she had heard Him when with the disciples say, “If I go to the Father, ‘I will ask Him, and He shall give you another Comforter.’” But how could she who was not present with the disciples have heard this? Besides, such an imagination is far from the meaning here. And how should she ask, when He had not yet gone to the Father? What then is the sense? Methinks that she wished still to converse with Him as before, and that in her joy she perceived nothing great in Him, although He had become far more excellent in the Flesh.
  
  To lead her therefore from this idea, and that she might speak to Him with much awe, (for neither with the disciples doth He henceforth appear so familiar as before,) He raiseth her thoughts, that she should give more reverent heed to Him. To have said, “Approach Me not as ye did before, for matters are not in the same state, nor shall I henceforth be with you in the same way,” would have been harsh and high-sounding; but the saying, “I am not yet ascended to the Father,” though not painful to hear, was the saying of One declaring the same thing.
  
  For by saying, “I am not yet ascended,” He showeth that He hasteth and presseth thither; and that it was not meet that One about to depart thither, and no longer to converse with men, should be looked on with the same feelings as before. And the sequel shows that this is the case.
  “Go and say unto the brethren, that I go unto My Father, and your Father, unto My God and your God.”


With Thomas it was another matter. When Jesus let Thomas touch him, it was a form of rebuke for Thomas' disbelief. Chrysostom again:


  Jesus again presenteth himself to them, and waiteth not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spake those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future.
  
  For having said,
  “Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side”; He added,
  “And be not faithless, but believing.” Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.
  
  And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud,
   “My Lord, and my God,” He saith,
   “Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed.”