Introduction to The Shepherd of Hermas
The collection of early Christian writings known today as the Apostolic Fathers has become a favorite topic of mine to study. What can make the topic a little overwhelming when first learning about it is just how diverse the writings are when read together. The majority of these writings were written at different times, by different Christians, for different purposes.
While 1st Clement, the letters of Ignatius, and Polycarp to the Philippians were epistles written to specific churches, we also have an apologetic writing like The Epistle of Diognetus. There’s also the more sermon-styled epistles like 2nd Clement and The Epistle of Barnabas. Then we have a martyrdom account of Polycarp, as well as a catechism/church manual in The Didache. And while we wish we could have more complete writings of Papias, the little bits of his are both valuable and unique.
But the debates and interpretations behind these writings don’t come close to the most mysterious writing in the Apostolic Fathers collection: The Shepherd of Hermas. Hermas is not only the longest AF writing, it is the longest by far, with the most complete version we have today totaling 114 chapters.
Not only is it the longest writing, it’s also the AF writing we have the most manuscripts of today. (Batovici, 2021, Pg. 290) Despite that, we actually still do not have the entire Shepherd of Hermas writing in its complete form! It’s also one of the most, if not the most, debated AF writing in scholarship.
The date(s) of it’s composition, the author(s) who wrote it, the purpose of the writing, the genre, and the theology presented are consistently debated in academia, and there continues to be a wide variety of opinions by scholars on each of these issues.
On top of everything else, The Shepherd of Hermas itself is a very long, confusing, inconsistent, and yet fascinating read. Parts of it are convicting as a Christian, while other parts raise theological red flags. Some parts are quite interesting while other parts are just bizarre.
Honestly, it’s intimidating to try to give a thorough introduction to Hermas because there’s so much to it and yet so much uncertainty to what it actually is!
Summary of The Shepherd of Hermas
The writing gives a first-person narrative of Hermas, a Christian man with a family, living in Rome. Hermas receives multiple prophetic revelations from God’s angels and messengers, ranging from warnings, instructions, parables, and promises. Both Hermas, his family, and the Church are centered throughout the story. Hermas is instructed by God’s messengers to share what has been revealed to him to the Church.
While it is tricky to place the writing neatly into one genre, it is traditionally considered an apocalyptic writing, broken down into three sections:
1. Visions (Chapters 1-25)
2. Commandments (Chapters 26-49)
3. Parables (Chapters 50-114)
(Jefford, 2012, Pg. 159-160)
Who Wrote It?
The writing is from Hermas’ perspective. However, it is possible it was written by more than one author. (Holmes, 2006, Pg. 202) The Muratorian Fragment (possibly 2nd-3rd century), gives us one of the oldest canon lists of the New Testament. While it doesn’t include Hermas as inspired Scripture, it does reference it as a valuable writing and gives some background to the titular character:
“The ‘Shepherd’, moreover, did Hermas write very recently in our times in the city of Rome, while his brother Plus sat in the chair of the Church of Rome. And therefore it also ought to be read, but it cannot be made public in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time.”
When and Where was it Written?
The revelations Hermas receives occurs over the course of years, and it is commonly believed by scholars that The Shepherd of Hermas was not completely written at one time. If the witness of the Muratorian Fragment is taken at face value, it appears the writing was completed sometime in the mid-2nd century. (Jefford, 2012, Pg. 146) While the date remains debated, both the Muratorian’s witness and Hermas itself points to the writing coming from Rome. (Batovici, 2021, Pg. 301)
Popularity in the Early Church
As stated previously, we have more copies of Hermas than any other writing from the Apostolic Fathers. This writing was widely shared in Christian communities. While the Muratorian Fragment places Hermas in a category of being valuable but not Scripture, there were many Christians including Church Fathers like Clement of Alexandria who did see it as inspired Scripture. (Batovici, 2021, Pg. 291) Nevertheless, Hermas had its share of critics. Tertullian denounced the writing later in his life, critiquing its teachings on divorce and remarriage.
The Unique (and Questionable) Theology of Hermas
The Shepherd of Hermas is a prime example of being a mixed bag when it comes to its theology and teachings. It has strong convictions towards being Kingdom-minded, sacrificially giving to the poor, living a life completely surrendered to God, and placing hope in the life to come. In these areas, Hermas really shines.
However, the teachings given in Hermas regarding repentance and holiness are very extreme, to the point where strict perfectionism is taught. The instructions are focused heavily on Christians after they’ve been baptized. Hermas shows very little patience and mercy for Christians sinning after baptism. While it’s passion for holiness is admirable, most Christians today (including myself) would find these teachings impossible to actually live out and too legalistic.
As with everything else in Hermas, this has led to endless debate as to how one interprets the teachings. How much of this is meant to be a literal, straightforward understanding of sanctification? Hermas seems to be addressing its content to a specific group in the Church that was likely struggling in these areas. With that said, Hermas still shows how much piety meant to the early Church, even if it goes a bit too far.
Other odd bits of theology that stick out are its almost nonexistent Christology. Jesus of Nazareth is never mentioned by name, and when He seems to be mentioned He is given different titles. Some make sense, such as being called the Son of God at different times. But while Christ is held to a high status in the writing, it is still unclear how Hermas views the divine status of Jesus.
Clayton N. Jefford notes that the inconsistent Christology in Hermas is partially due to the writing’s interest being more focused on Christian living:
“It is quite possible that the Shepherd’s inconsistent christological themes and images reflect the use of different sources throughout the text. In any case, the author does not show any particular desire to focus on the life and ministry of Jesus of Nazareth or on the significance of the gospel message with respect to the daily lifestyle of the Christian community in Rome.”
The Holy Spirit also has a minimal appearance. The word, “spirit(s)” is mentioned multiple times throughout Hermas’ revelations, but it can be tricky to interpret when it may refer to the Holy Spirit specifically. (Holmes, 2006, Pg. 200)
Conclusion
This introduction is only scratching the surface, and for now, I don’t plan on writing an overview of every passage in Hermas. However, for the next few blogs, I’ll highlight and examine some of the different passages and themes I find interesting.
The Shepherd of Hermas is a confusing writing with theology at times most Christians today (again, including myself) would find uncomfortable and not agree with. But it gives us a look into the convictions and concerns many Christians had in the 2nd century, and for all its flaws, I think we can still learn a lot about the Christian life from it.
Bibliography
Batovici, D. (2021). The Shepherd of Hermas as Early Christian Apocalypse. In M. Bird and S. Harrower, The Cambridge Companion to the Apostolic Fathers. University Printing House, Cambridge, United Kingdom. Cambridge University Press.
Jefford, C. (2012). Reading the Apostolic Fathers: A Student’s Introduction (2nd ed.). Grand Rapids, MI. Baker Academic.
Holmes, M. (2006). The Apostolic Fathers in English (3rd ed.). Grand Rapids, MI. Baker Academic.
Schaff, P. (2016). The Complete Ante-Nicene, Nicene, and Post-Nicene Collection of Early Church Fathers. Toronto, Canada.
Thumbnail Image: “Jesus as the Good Shepherd”- The Catacombs of St. Callixtus in Rome.