I again provided a response to HappyDappyJesusCatholic-guy (HDJCG) who still cant' wrap his head around St. Dismas, the Good Thief. Here's what I posted:
[As previously mentioned], the Good Thief not only showed remorse, but while in his own agony showed kindness towards Jesus Christ, God. That was an act. He also rebuked the Bad Thief. That too was an act. Nor did he ask to be saved: He knew who he was. He knew he was a sinner and did not deserve heaven. He defended Christ (an act) and all he asked for, while he is burning in hell, is for Christ to just remember him. What humble thing to ask God. The thief just didn’t think to himself or say out loud “I believe” and was thus saved. In addition to him recognizing Jesus Christ as our Lord and Savior, he succored our Lord at the time of his agony, a time where all but one of his disciples had abandoned Him. Evidently, it was through these acts of kindness, in connection with his belief, that saved him. ... Bear in mind, also, that the Good Thief was in a very unique situation.
I then relayed the story of St. Dismas as told by St. Anslem.
Apparently, that still wasn't enough.
Mind you, the only reason why we're even talking about the Good Thief in the thread is because it was brought up as an example of faith without works will lead to salvation. Putting aside, again, the unique circuмstances surrounding the Good Thief, HDJCG clings to this, along with 'Divine Mercy'. HDJCG's response:
Now as I read your explanation it seems like anything can be an act or works when done in the name or recognition of the Lord or thusly following his teachings.
Since you say acts were done by the good thief and he did not ask for forgiveness are you saying that the Saviour will save those that have done good acts but not necessarily ask to be saved?
Sounds like in this case Jesus figured out that the good thief wanted to be saved or wanted to receive His Mercy.
I believe he gets the first part mostly correct, but at the same time, I do not think he fully comprehends the
sola fide heresy, and how he's prancing around it.
As to the second part, he is again not taking into account the very unique situation the Good Thief found himself in, and is applying story of the Good Thief as a general matter. His conclusion appears to be that of a Universalist/Agnostic who believes "All Good Dogs Go To Heaven." Obviously, that's in error.
As for the third part, I think he's finally touching on something truthful. But the whole "Divine Mercy" seems to smack of presumption, and I think way too many--including Catholics--rely on it as a means to justify their lack of following the true faith. The presumption of God's mercy, up or down, is a sin against the Holy Ghost.
I suppose this could be a time to bring up Baptism-by-Desire, but I'm not sure if I want to delve into that as it is a whole other discussion (and one I do not feel competent in having).