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I wonder if someone could please point me in a direction where I could learn more about the Byzantine perpective of the �good thief� on the cross and how his final words are more than simply an example of faith alone?

Dear Nico,

Christ is in our Midst!

What a fascinating question! I remember recently thinking about this very thing every morning during the afterfeast of the Exaltation of the Life-Giving Cross when at the Canon in Matins we read:

"Death came into the world by the partaking of the fruit of the tree; the breaking of the law of God came through disobedience. The Tree of precious life was carefully guarded until the confession of the Good Thief. He made it accessible once again by crying out as he departed this life: You are praised and blessed above all, O God of our Fathers!"
(Troparion of the 7th Ode)

This text supports the view that our tradition ascribes to the good thief a role in the salvific work of Christ: more a prophetic voice than simply a confession of faith.

At any rate, the good thief is certainly a central figure in Byzantine litugical hymnody. I would start there: especially the numerous stichera and canons in the Octoechos, Triodion and Menaion in honor of the Precious Cross.

Hope this helps.
monk Maximos, sinner

Thank you Brother Maximos (and all internet starets) who guide our souls towards holiness. You've been a great help.
I�ve been very interested with this encounter on the cross because I�ve heard many contrasting opinions which all point towards the �good thief� as proof supporting their views on: confession, baptism, faith along vs. faith + works, purgatory...etc. Following your suggestion, I read some of the prayers and hymns of the Church and have found the words of the Good Thief popping-up everywhere. His words are spoken just before Holy Communion: "Receive me, O God, at your mystical supper; remember me, Lord, in your kingdom." and the PRAYER, �Lord, remember me when You come into Your kingdom,� is highlighted in many of the hymns of our Church. But, for me, one of the most telling observations comes from Saint Romanos on the Lord�s mercy.

�...He speaks to a thief, yet does not answer his accusers?
To Pilate he never deigned so much as a word;
now he addresses a murderer, saying, �Come, live in pleasure�?
What is this? Who has seen,
where the thief on the cross is concerned, words or deeds
by means of which he is taking
this man to Paradise?�

During those last moments while most of His disciples went into hiding, it was a criminal who cried-out PUBLICLY in His defense. The good thief is a prodigal son (both only mentioned in Luke), and it is he (the last) who became the first person to enter Paradise with Christ!
It would have been physically easier on both Christ and on the Good Thief if they chose to keep silent and die. But the Lord and the Good Thief chose to SPEAK OUT, knowing all too well the added punishments that would be inflected on them. I think that this point becomes crucial as far as talking about the deeds of the Good Thief and the sincerity of his converted heart. Maybe �deeds� is not the right word, what I�m really trying to say is: Talk is cheap...and the Good Thief�s words showed God how much he loved Him.

These are some reasons why I think the Good Thief�s words go beyond faith along. Please correct me if I�m wrong and if any of these observations go against the Church�s teachings. I only wish to learn.

Also, please pray for me to have the strength and grace that the Good Thief received his last seconds on his cross.

thanks

Dear Nico,

Christ is in our Midst!

Starets??? No! Just another poor, blind sinner, God be merciful!

For what it's worth, I think your reflection on the Good Thief is beautiful. I will be saving it, and will be sure to plagiarise it often:-)

I welcome anyone else's reflections.

In Christ
monk Maximos, sinner