What does The Shepherd of Hermas say about Final Judgment?
For an introduction to this series, click here
For an introduction to Conditional Immortality in the Bible, click here
We have saved the longest writing in the Apostolic Fathers collection for last: The Shepherd of Hermas. We have yet to give a proper introduction to Hermas on this blog, which we will do in the future. For now, it is important to know going in that Hermas is different from the other Apostolic Fathers in that it is an apocalyptic writing, often illustrating symbolism in the story. Therefore, its content can be complex to interpret and share.
Because of this, I want to be careful as we pull up quotes from Hermas on what it potentially states about future judgment and condemnation of lost people. Due to its symbolism throughout, we should be careful what to take literally. Also, I admit that as of right now Hermas is by far the AF writing I have done the least research on. So, if any readers noticed I missed a passage that may be important for this blog’s discussion, or if I misinterpreted a quote, please let me know.
Life in God, Death in Unrepentance
As with other Apostolic Fathers, Hermas frames the Christian life through the Two Ways theology. The most blatant reference to the Two Ways is in chapter 35, but there are also several other passages in which our titular character is presented life in a dualistic setting. Either someone follows the way of God and receives life, or they sin and rebel, leading to death.
Here are a couple examples of the Two Ways being presented in Hermas:
Hermas 1.8b-9: “…for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens, and he has the Lord merciful to him in every business. But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of life to come.”
Hermas 35.2-3: “Trust you, therefore, the righteous, but put no trust in the unrighteous. For the path of righteousness is straight, but that of unrighteousness is crooked. But walk in the straight and even way, and mind not the crooked. For the crooked path has no roads, but has many pathless places and stumbling-blocks in it, and it is rough and thorny. It is injurious to those who walk therein.
Here’s a short list of times Hermas is told that obeying and devoting one’s self to God promises life, and rebelling leads to death:
Hermas 26.2, 29.2, 44.1-2, 53.1-4, 61.4, 62.1-4, 72.6, 73.1-4, 95.1-3, 98.4, 105.8b, 112.3-4
It is worth mentioning in a couple of these passages that the warning of death is described as absolute and eternal, with no hope of regaining life. (95.2, 62.4)
Tribulation
The Shepherd of Hermas warns Christians multiple times of tribulation and persecution to come. Similar with the warnings and promises Jesus, the Apostles, and Revelation bring, it encourages Believers to persevere and those who do not fall away from the faith will receive a great reward in the life to come. Examples of this is found in Hermas 6.7-8, 9.7-10.1, and 23.5.
Torment for the Wicked
In 64-65, we see Hermas being informed that those who spoil their lives in luxury and excess will face torment by God for the same amount of time they’ve enjoyed worldly pleasures. However, Hermas is told that the experience of torment will last far greater than the experience of pleasure, as time in God’s eyes is different than humanity’s.
One could potentially interpret these chapters to imply Eternal Conscious Torment, or at least a temporary torment in hell. However, I would argue these specific passages are implying that God will punish the people living in luxury while they still live on earth. I find the key statement in the last sentence of 65.7, which gives the people being tormented an opportunity to repent, and if they still don’t repent, they face death. Whether this tormenting is on earth or hell, it still implies a temporary punishment that ends in perishing.
Implications of Purgatory
In chapter 15, Hermas sees a tower that represents the Church, and notices stones being removed from it. Hermas is told these represent Christians who have gone astray from the faith and chosen worldliness. When asked if these “stones” have the chance to repent and be reinstated in the tower, he is told:
“Repentance is yet possible, but in this tower they cannot find a suitable place. But in another and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word. And then only will they be removed from their punishments when the thought of repenting of the evil deeds which they have done has come into their hearts. But if it does not come into their hearts, they will not be saved, on account of the hardness of their heart.”
Conclusion
The Shepherd of Hermas is unique in many ways, and it’s worth noting that despite its popularity in the early Church the theology presented in the writing as well as its prophetic credibility was still questioned by some of the Church Fathers. As far as basic eschatology goes, Hermas warns of the present world having a time limit, and the Church should be careful to focus on God and not worldliness. This world will bring tribulations and deep pain to Believers, but those who persevere to the end will be saved and live an abundant eternal life with God in the world to come.
The chapter 15 passage certainly implies some idea of purgatory, giving hope for Christians who have committed apostasy and wish to repent. Chapters 64-65 warn of torment for those living in excess pleasures, but still offers a limited time to repent before it is too late. The constant promise in Hermas is the elect will live with God eternally, and the wicked will face death. In my opinion, The Shepherd of Hermas leans heavily toward a theology of Conditional Immortality.
Bibliography
Schaff, P. (2016). The Complete Ante-Nicene, Nicene and Post-Nicene Collection of Early Church Fathers. Toronto, Canada.
Holmes, M. (2006). The Apostolic Fathers in English ( 3rd Ed.). Grand Rapids, MI. Baker Academic.