THE LIFE OF THE GOOD THIEF

This Gospel also contains facts belonging to, what we may call, tradition of the second order. To this category belongs the following history. It is in the twenty-third chapter:

“And, presently, they came to the entrance of the desert. And, hearing that it was infested by robbers, they determined to cross it, during the night. But, suddenly, they perceived two robbers, who were lying near them, asleep, and round about were many other robbers, their associates, and they also were asleep. The names of these two robbers were Titus and Dumachus. The first said to the other, ‘I beg thee, let these travelers go in peace, lest our comrades discover them.’ And Dumachus refused. Whereon Titus said to him: ‘I beseech thee, accept of me, forty drachmas, and take my belt as security.’ And he, offering it, implored him not to call their comrades or give the alarm. “Mary, seeing this robber so well inclined towards her, said to him, ‘May God uphold thee with His right hand, and grant thee the remission of thy sins.’ “And the Lord Jesus said to his mother, ‘In thirty years’ time, O my mother, the Jews will crucify Me, and these two robbers shall be crucified with Me, Titus on my right hand and Dumachus on my left, and behold, that day, Titus shall be with me in Paradise.’ “And when He had thus spoken, His mother answered Him, saying, ‘God forbid that such things should befall Thee.’ And they went on their way towards the city of idols.”

But, the most important of all the Apocryphal writings, is the Gospel of Nicodemus. Hardly a sentence of it, but what is reproduced by many of the early fathers, such as St. Cyril of Jerusalem, St. Chrysostom, Firmicus Maternus, and St. Hippolytus, so that its general sense is unimpeachable. It has been much read in the West, where it was known from a very early period. In its present form it is attributed to the fourth or fifth century. Gregory of Tours, Vincent of Beauvais, and many other writers of the Middle Ages, frequently quote this Gospel, without ever expressing any doubt as to its authenticity. Eusebius of Alexandria analyzed, and wrote a commentary upon it, and showed no scruple in accepting its authority. At no very distant time, the Gospel of Nicodemus was regularly read in the Greek Church, not, it is true, as forming part of the sacred canon, but as being a work full of edification, written by a holy and venerable man. It is impossible to say how many editions it has gone through. They are innumerable. Like the Gospel of the Holy Childhood, that of Nicodemus records, over and above those events of which the New Testament gives us divine testimony, certain other incidents and details not mentioned by the Evangelists, in their brief narrative. We will content ourselves with citing a single passage, which throws a light upon the subject of our history. It is from the tenth chapter:

“And Jesus went forth from the Pretorium. And when He had reached the place called Golgotha, the soldiers took off, from Him, His own garment, and girded Him with a linen cloth, and put, upon His Head, a crown of thorns and a reed in His hands; and they crucified with Him two thieves, Dismas on His right hand, and Gestas on His left.”

There are numerous passages in the works of the fathers in which mention is made both of the names of the two thieves and of their encounter with the Holy Family in the desert. The good faith as well as the discrimination of these writers being established beyond doubt, it matters little whether their information was derived from the above-mentioned documents, or from others which have long since perished.

Among the published works of St. Augustine is a treatise, entitled De Vita Eremitica. Until lately it was attributed to the great Bishop of Hippo. We ourselves are more inclined to the opinion of the learned Père Raynaud, who believes it to have been written by St. Anselm, Archbishop of Canterbury. But, whoever the author, the work is undoubtedly old and of much weight. We quote it as confirming the tradition of which we have been speaking. “Consider as true that tradition, which represents the Holy Family as falling into the hands of robbers and owing their deliverance to a young man who was the son of their chief. The legend is that, being on the point of rifling them, he suddenly caught sight of the Divine Infant, resting in His mother’s arms. He was struck with awe on beholding the glorious beauty and majesty of His countenance, and believed at once that He was something more than man, and burning with love, he embraced Him, saying: ‘O most Blessed of children, if ever a time should come when I should crave Thy mercy, remember me and forget not what has passed this day.