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The Shepherd of Hermas
The Shepherd of Hermas (Greek: Ποιμὴν τοῦ Ἑρμᾶ, Poimēn tou Herma; sometimes just called The Shepherd) is a Christian literary work of the late 1st or mid-2nd century, considered a valuable book by many Christians, and considered canonical scripture by some of the early Church fathers such as Irenaeus. The Shepherd was very popular amongst Christians in the 2nd and 3rd centuries. It was bound as part of the New Testament in the Codex Sinaiticus, and it was listed between the Acts of the Apostles and the Acts of Paul in the stichometrical list of the Codex Claromontanus.
The work comprises five visions, twelve mandates, and ten parables. It relies on allegory and pays special attention to the Church, calling the faithful to repent of the sins that have harmed it. The book was originally written in Rome, in the Greek language, but a first Latin translation, the Vulgata, was made very shortly afterwards. A second Latin translation, the Palatina, was made at the beginning of the fifth century. Only the Latin version has been preserved in full. Of the Greek version the last fifth or so is missing.
The shepherd is one of the meanings that was probably attached to some figurines of the Good Shepherd as well as a symbol for Christ, or a traditional pagan kriophoros.
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General Books publication date: 2009 Original publication date: 1870 Notes: This is an OCR reprint. There may be typos or missing text. There are no illustrations or an index. When you buy the General Books edition of this book you get free trial access to Million-Books.com where you can select from more than a million books for free. You can also preview the book there.
The work comprises five visions, twelve mandates, and ten parables. It relies on allegory and pays special attention to the Church, calling the faithful to repent of the sins that have harmed it. The book was originally written in Rome, in the Greek language, but a first Latin translation, the Vulgata, was made very shortly afterwards. A second Latin translation, the Palatina, was made at the beginning of the fifth century. Only the Latin version has been preserved in full. Of the Greek version the last fifth or so is missing.
The shepherd is one of the meanings that was probably attached to some figurines of the Good Shepherd as well as a symbol for Christ, or a traditional pagan kriophoros.
---
General Books publication date: 2009 Original publication date: 1870 Notes: This is an OCR reprint. There may be typos or missing text. There are no illustrations or an index. When you buy the General Books edition of this book you get free trial access to Million-Books.com where you can select from more than a million books for free. You can also preview the book there.
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About the author
Hermas
52 books11 followersHermas is the author of the The Shepherd of Hermas, a Christian literary work of the late 1st or mid-2nd century. Considered a valuable book by many Christians, and considered canonical scripture by some of the early Church fathers such as Irenaeus, The Shepherd was very popular among Christians in the 2nd and 3rd centuries.
Three ancient witnesses, one of whom claims to be contemporary, declare that Hermas was the brother of Pope Pius I, whose pontificate was not earlier than 140–155, which corresponds a the date range offered by J. B. Lightfoot. These authorities may be citing the same source, perhaps Hegesippus, whose lost history of the early Church provided material for Eusebius of Caesarea.
Three ancient witnesses, one of whom claims to be contemporary, declare that Hermas was the brother of Pope Pius I, whose pontificate was not earlier than 140–155, which corresponds a the date range offered by J. B. Lightfoot. These authorities may be citing the same source, perhaps Hegesippus, whose lost history of the early Church provided material for Eusebius of Caesarea.
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October 9, 2017
The sacred Scriptures of Hermas
This book is a reproduction of what is in the scared scripture of the Shepard of Hermas. There is no introduction, summary page or commentary on any of the three sections of the holy literature. The Shepherd of Hermas is a work of apocryphal literature. It was regarded as a sacred scripture in the ministry of Jesus Christ during the latter part of second and early third century, and was a part of the first New Testament, the Codex Sinaiticus. The revelation of this book has five visions, twelve mandates, and ten parables that largely focuses on obedience to god and follow the commandments in good faith and they will be rewarded in happiness of everlasting life.
The book’s first verse of first chapter start with the Vison of Hermas.
Hermas Vision 1:1 – “The master, who reared me, had sold me to one Rhoda in Rome. After many years, I met her again, and began to love her as a sister.’ So goes the recollection of a former slave and his revelations. In a state of spiritual and transcendental realm, Hermas sees the loving, blessing, and being aware of God's Grace. In Vision 2:
Hermas, Vision 2[112]:4 “Continue therefore,” said He, “in this ministry, and complete it unto the end. For whosoever fulfill his commandments shall have life; yea such a man (shall have) great honor with the Lord. But whosoever keep not his commandments, fly from their life, and oppose him, and follow not his commandments, but deliver themselves over to death; and each one becomes guilty of his own blood. But I bid thee obey these commandments, and thou shalt have a remedy for thy sins.”
Hermas, Mandate 12 1[44]:1 “He said to me; “Remove from thyself all evil desire, and clothe thyself in the desire which is good and holy; for clothed with this desire thou shalt hate the evil desire, and shalt bridle and direct it as thou wilt.”
Hermas, Parable 10 1[111]:1 “After I had written out this book completely, the angel who had delivered me to the shepherd came to the house where I was, and sat upon a couch, and the shepherd stood at his right hand. Then he called me, and spoke thus unto me.”
The name of Hermas has been mentioned in the Old Testament book of Romans. Romans 16:14 - "Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the other brothers and sisters with them." This book has great relevance in Abrahamic teachings and impacted early ministry Jesus Christ. In fact the text in its entirety is available free of charge from many online sources such as;
EarlyChristainWritings.com
http://www.sacred-texts.com/bib/lbob/...
https://carm.org/shepherd-of-hermas
This book is a reproduction of what is in the scared scripture of the Shepard of Hermas. There is no introduction, summary page or commentary on any of the three sections of the holy literature. The Shepherd of Hermas is a work of apocryphal literature. It was regarded as a sacred scripture in the ministry of Jesus Christ during the latter part of second and early third century, and was a part of the first New Testament, the Codex Sinaiticus. The revelation of this book has five visions, twelve mandates, and ten parables that largely focuses on obedience to god and follow the commandments in good faith and they will be rewarded in happiness of everlasting life.
The book’s first verse of first chapter start with the Vison of Hermas.
Hermas Vision 1:1 – “The master, who reared me, had sold me to one Rhoda in Rome. After many years, I met her again, and began to love her as a sister.’ So goes the recollection of a former slave and his revelations. In a state of spiritual and transcendental realm, Hermas sees the loving, blessing, and being aware of God's Grace. In Vision 2:
Hermas, Vision 2[112]:4 “Continue therefore,” said He, “in this ministry, and complete it unto the end. For whosoever fulfill his commandments shall have life; yea such a man (shall have) great honor with the Lord. But whosoever keep not his commandments, fly from their life, and oppose him, and follow not his commandments, but deliver themselves over to death; and each one becomes guilty of his own blood. But I bid thee obey these commandments, and thou shalt have a remedy for thy sins.”
Hermas, Mandate 12 1[44]:1 “He said to me; “Remove from thyself all evil desire, and clothe thyself in the desire which is good and holy; for clothed with this desire thou shalt hate the evil desire, and shalt bridle and direct it as thou wilt.”
Hermas, Parable 10 1[111]:1 “After I had written out this book completely, the angel who had delivered me to the shepherd came to the house where I was, and sat upon a couch, and the shepherd stood at his right hand. Then he called me, and spoke thus unto me.”
The name of Hermas has been mentioned in the Old Testament book of Romans. Romans 16:14 - "Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the other brothers and sisters with them." This book has great relevance in Abrahamic teachings and impacted early ministry Jesus Christ. In fact the text in its entirety is available free of charge from many online sources such as;
EarlyChristainWritings.com
http://www.sacred-texts.com/bib/lbob/...
https://carm.org/shepherd-of-hermas
December 16, 2019
A very dated 1st or 2nd century christian document which was considered scripture by some in the early church. Tough read with little extra spiritual insight that isn't already found in the Bible, but does give us an interesting window into the early church. Can be a bit of a drag to read at times. Was a struggle to get through in comparison to other church fathers.
January 21, 2024
A reminder to myself how little I understand the early church. Some interesting comments worth reading on marriage as well as anger to better understand how the early church thought of both.
June 5, 2021
Conjunto de relatos escritos a principios del siglo II por Hermas, un escritor cristiano que, según la tradición de la Iglesia Ortodoxa Rusa, formó parte de los 70 discípulos que Jesucristo envió - de dos en dos - a una misión de predicación (Lc 10:1-24) Según esta tradición, el autor habría sido uno de aquellos discípulos o alguno de sus alumnos.
La obra es de carácter alegórico y de ella se desprenden profundas enseñanzas de carácter teológico y moral. Se tratan temas como el sufrimiento, la enfermedad, el pecado, la salvación y el arrepentimiento entre otras. Todo ello bajo el contexto de la Iglesia de los primeros cristianos. El lenguaje empleado es antiguo y en ocasiones su lectura puede resultar poco fluida... pero merece la pena.
La obra es de carácter alegórico y de ella se desprenden profundas enseñanzas de carácter teológico y moral. Se tratan temas como el sufrimiento, la enfermedad, el pecado, la salvación y el arrepentimiento entre otras. Todo ello bajo el contexto de la Iglesia de los primeros cristianos. El lenguaje empleado es antiguo y en ocasiones su lectura puede resultar poco fluida... pero merece la pena.
May 19, 2025
About a hundred years ago, I taught a class at the Diocesan School of Theology of the Diocese of Olympia (Western Washington) in Apocryphal Literature. The scope was very broad; it included works Hebrew and Christian, deuterocanonical and noncanonical, anonymous and pseudepigraphal, sensible and whacky. There is an hyperabundance of such stuff: the Odes of Solomon, the Gospel of Barnabas, the Books of Enoch, the Book of Jubilees, the Testaments of the Twelve Patriarchs, the Epistle to the Laodiceans, and the Vision of Ezra. Among these -- Jewish and Christian, orthodox and heretical -- is The Shepherd of Hermas. It was originally written in Koine Greek, translated into Latin at least twice, and also into Coptic, Ethiopic, Arabic, and Middle Persian. Not all of these exist and some exist only in incomplete forms. The work comprises a series of five visions granted to an ex-slave, twelve mandates or precepts, and ten "parables" or similitudes. The whole thing is highly allegorical and therefore best read in an annotated edition or with a scholarly commentary open to one side. A good one is Charles Taylor, "The Shepherd of Hermas" (London, 1903), which is (remarkably) on line. The theology of "The Shepherd" is (mostly) Trinitarian). The soteriology is synergistic; it insists on both baptism and good works for salvation. A few of the Early Church Fathers accepted "The Shepherd" as canonical; by the time of the closure of Christian canon in the late 5th century, "The Shepherd" was out rather than in. There have been a variety of English translations: 1820, 1893, 1913, and 1950. It is unclear, from the paperbound edition which I just reread, who translated it, from which text it was translated, where and by whom it was published, and when. The front-cover art appears to be a low-resolution copy of a 3rd century painting in the Catacombs of Rome. "First Rate Publishers" is evidently a reprinter of books in the public domain which are printed on-demand at businesses like Printify, Prodigi, Gooten, and Lulu. Bennett Cerf would be aghast.
December 26, 2024
Extremely odd book of the visions of Hermas, an obscure figure from the second century. I didn’t finish this one because it got extremely weird, and advocated for penance and other unbiblical ideas. May have some historical contextual value though.
March 11, 2026
“put the Lord in your heart, all you who are empty and unstable in your faith, and you will find that there is nothing easier, sweeter, or more manageable than these commandments.”
one of the stranger early church father books i have read but can appreciate the significance it had/has
one of the stranger early church father books i have read but can appreciate the significance it had/has
February 21, 2017
I would describe this early Christian text as Woodstock meets Revelation.
I hadn't ever heard of the Shepherd of Hermas until I saw a quote from it recently. When I checked into it, it turns out that early church leaders thought very highly of this parable-filled text, and that the primary reason it didn't make it into the Bible is that Roman church leaders wanted New Testament books to have some connection to the early apostles, and no one could prove that was the case for Hermas.
The book may have been written as early as Paul's letters, or at late as the end of the second century. It is partly a guide to Christian living -- avoid adultery, greed, amassing wealth; be patient, humble, faithful, etc. -- but more importantly, it offers a sharply contrasting version of the end times compared with its bloodier, warlike counterpart, Revelation.
In Hermas' view, God will continue to forgive those who are repentant, even though they may have sinned, and Jesus will delay finishing his completion of the church eternal until all who are eligible for forgiveness have had a chance to confess their transgressions. To put it another way, by the time he returns, In Hermas' view, Jesus will expect the unrepentant sinners to have already dealt themselves out of paradise, and will anticipate a well ordered creation to greet his final victory. No huge battles, legions of monsters, or periods of satanic dominance.
I for one would have been happy to have The Shepherd of Hermas in my scriptural canon. It is a kinder, gentler vision of the end times than the surreal, cataclysmic Revelation.
I hadn't ever heard of the Shepherd of Hermas until I saw a quote from it recently. When I checked into it, it turns out that early church leaders thought very highly of this parable-filled text, and that the primary reason it didn't make it into the Bible is that Roman church leaders wanted New Testament books to have some connection to the early apostles, and no one could prove that was the case for Hermas.
The book may have been written as early as Paul's letters, or at late as the end of the second century. It is partly a guide to Christian living -- avoid adultery, greed, amassing wealth; be patient, humble, faithful, etc. -- but more importantly, it offers a sharply contrasting version of the end times compared with its bloodier, warlike counterpart, Revelation.
In Hermas' view, God will continue to forgive those who are repentant, even though they may have sinned, and Jesus will delay finishing his completion of the church eternal until all who are eligible for forgiveness have had a chance to confess their transgressions. To put it another way, by the time he returns, In Hermas' view, Jesus will expect the unrepentant sinners to have already dealt themselves out of paradise, and will anticipate a well ordered creation to greet his final victory. No huge battles, legions of monsters, or periods of satanic dominance.
I for one would have been happy to have The Shepherd of Hermas in my scriptural canon. It is a kinder, gentler vision of the end times than the surreal, cataclysmic Revelation.
October 7, 2021
From gospel of grace to gospel of works within 100 years of Christ’s death…. Scary stuff. How quick we are to turn to false gospels.
Fortunately Hermas’ Shepherd gets things wrong. As Paul wrote of the Real and Good Shepherd in Romans 3:21-26
[21] But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—[22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: [23] for all have sinned and fall short of the glory of God, [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus, [25] whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. [26] It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
This is Glorious Good News compared to the “gospel” of the Shepherd of Hermas, see for example,
“I [Hermas] replied, ‘This, Lord, is why I am carefully inquiring about everything from you [the Shepherd]—chiefly because I am a sinner, and I need to know what sorts of things I must do to live; for my sins are many and various.’ ‘You will live’, he said, ‘if you guard my commandments and proceed in them. Whoever guards these commandments, once he has heard them, will live to God.” (Commandments, 30 (IV.2) )
Fortunately Hermas’ Shepherd gets things wrong. As Paul wrote of the Real and Good Shepherd in Romans 3:21-26
[21] But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—[22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: [23] for all have sinned and fall short of the glory of God, [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus, [25] whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. [26] It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
This is Glorious Good News compared to the “gospel” of the Shepherd of Hermas, see for example,
“I [Hermas] replied, ‘This, Lord, is why I am carefully inquiring about everything from you [the Shepherd]—chiefly because I am a sinner, and I need to know what sorts of things I must do to live; for my sins are many and various.’ ‘You will live’, he said, ‘if you guard my commandments and proceed in them. Whoever guards these commandments, once he has heard them, will live to God.” (Commandments, 30 (IV.2) )
August 17, 2011
I read the translation of the "The Shepherd of Hermas" found in the "Anti-Nicene Fathers" collections (eds. Rev. Alexander Roberts and James Donaldson). The only reason I gave it two stars is that at points it had a useful analogy. This work might be the worst of the early Church. I found it frustrating to read and needlessly obscure at points. Unless you love the early Church Fathers dearly, avoid this work.
January 23, 2021
O mais diferente de todos os textos dos Pais Apostólicos, este é uma coleção de experiências espirituais, através de visões, mandamentos e parábolas, contadas por Hermas. Tem algumas coisas diferentes, imagens poéticas interessantes, como a idosa que representa a igreja, ou as virgens que representam o poder do Filho.
Mas teologicamente, o ponto de vista é o mesmo moralista e legalista meritocrático das outras cartas dos outros Pais. Difícil entender como é possível ouvir do próprio Paulo sobre amor e graça e alguns anos depois tornar tudo a mesma prática burocrática do cumprimento das leis, exatamente ao qual se opôs o Cristo que proclamam. Espero de Agostinho algum avivamento nesse sentido, para que a era das trevas que virá em seguida não seja tão escura quanto parece
Mas teologicamente, o ponto de vista é o mesmo moralista e legalista meritocrático das outras cartas dos outros Pais. Difícil entender como é possível ouvir do próprio Paulo sobre amor e graça e alguns anos depois tornar tudo a mesma prática burocrática do cumprimento das leis, exatamente ao qual se opôs o Cristo que proclamam. Espero de Agostinho algum avivamento nesse sentido, para que a era das trevas que virá em seguida não seja tão escura quanto parece
June 4, 2021
Always bonkers but some good stuff in there. But definitely some bonkers stuff as well.
January 31, 2021
Really weird. Not enjoyable at all. Nothing here you can’t find a million other places with less oddity and eroticism. Save yourself.
December 5, 2025
This was definitely an interesting read but at some points was quite a drag.
There a some nuggets of gold amongst a lot of sand.
I will continue to read the early church writings as this definitely had a much greater view of 'perfectionism' than what is taught by our current churches. It seemed to teach legalism at points.
When I am more wise, I shall re-read as I am likely the problem.
There a some nuggets of gold amongst a lot of sand.
I will continue to read the early church writings as this definitely had a much greater view of 'perfectionism' than what is taught by our current churches. It seemed to teach legalism at points.
When I am more wise, I shall re-read as I am likely the problem.
March 13, 2025
This one definitely stands out as unique from the other works of the Apostolic Fathers for the simple fact that it is "apocalyptic". It is quite strange at times. However, I felt I hit a stride about midway through (particularly during the section of parables), and found myself enjoying it more and more. Overall, the book is an extensive meditation on God's will for the Church to grow and experience continual pruning and refining. The work presents the Church in her growing splendor, and as the workmanship of the Son and Spirit, and (perhaps especially) the angels, using various parables. I found these to be fruitful to read and reflect on.
There is extensive contemplation on a believer's ability to repent after he has accepted Christ and yet continued in sin. Discussion of this often takes visual form in many parable of the sower-like parables and visions. After reading the introduction to this work, I expected an answer to this question in the work that compromised sola fide. In my mind, this made sense to me, especially in light of the fact that I know many in the early phase of the Church at one point were afraid to be baptized too soon (i.e. Constantine). However, I must say that, from my own initial reading of this book, I did not see a "works-based salvation" being promoted by it. If one considers the context of Hermas' questions (the great tribulation), then the severity of lawlessness, as well as his mentioning a "short time" left for those compromised believers being available to repent, seems appropriate.
Interestingly, there is a section toward the end of the book where Hermas is given warnings not to lapse back into sin and lawlessness. He responds by asking if the angel sees in him some reason for concern that he will in fact sin again. The angels responds that he knows Hermas will not sin, but he is telling him anyway in order that he may persevere (Herm. )
Finally, it may interest some that there is a section on marriage, adultery, and divorce, where Hermas asks the shepherd a serious of situation-specific questions. Generally put, the book promotes in this section a divorce but no remarriage (except to one's former spouse) view.
There is extensive contemplation on a believer's ability to repent after he has accepted Christ and yet continued in sin. Discussion of this often takes visual form in many parable of the sower-like parables and visions. After reading the introduction to this work, I expected an answer to this question in the work that compromised sola fide. In my mind, this made sense to me, especially in light of the fact that I know many in the early phase of the Church at one point were afraid to be baptized too soon (i.e. Constantine). However, I must say that, from my own initial reading of this book, I did not see a "works-based salvation" being promoted by it. If one considers the context of Hermas' questions (the great tribulation), then the severity of lawlessness, as well as his mentioning a "short time" left for those compromised believers being available to repent, seems appropriate.
Interestingly, there is a section toward the end of the book where Hermas is given warnings not to lapse back into sin and lawlessness. He responds by asking if the angel sees in him some reason for concern that he will in fact sin again. The angels responds that he knows Hermas will not sin, but he is telling him anyway in order that he may persevere (Herm. )
Finally, it may interest some that there is a section on marriage, adultery, and divorce, where Hermas asks the shepherd a serious of situation-specific questions. Generally put, the book promotes in this section a divorce but no remarriage (except to one's former spouse) view.
October 17, 2017
I read this both in Ehrman's and in Holmes' translation of the Apostolic Fathers.
It's puzzling why this long, Apocalyptic and undeniably moralistic work became so popular among the early church. To think that even someone as late on and as rich in theology as Athanasius would recommend it to new converts to read!
Whilst there are other themes I won't comment on, Hermas is most preoccupied with the following question: can sins be forgiven if they committed after baptism?
You might want to take a moment to consider how you think Hermas would answer that question.
The answer he seems to settle on is that, yes, repentance and forgiveness for post-baptismal sin is possible. But only once, and only for a limited time frame which is quickly coming to an end.
You can see how this would lead to the practice of Christians delaying their baptism until right before death. In this way, they could use up their single chance for repentance after baptism just as they die.
A famous example of this would be Constantine the Great, the Emperor of the Roman Empire, though 'converting' (was it a true conversion?) to Christianity around 312 AD, didn't get baptised until near his death in 337AD.
It's puzzling why this long, Apocalyptic and undeniably moralistic work became so popular among the early church. To think that even someone as late on and as rich in theology as Athanasius would recommend it to new converts to read!
Whilst there are other themes I won't comment on, Hermas is most preoccupied with the following question: can sins be forgiven if they committed after baptism?
You might want to take a moment to consider how you think Hermas would answer that question.
The answer he seems to settle on is that, yes, repentance and forgiveness for post-baptismal sin is possible. But only once, and only for a limited time frame which is quickly coming to an end.
You can see how this would lead to the practice of Christians delaying their baptism until right before death. In this way, they could use up their single chance for repentance after baptism just as they die.
A famous example of this would be Constantine the Great, the Emperor of the Roman Empire, though 'converting' (was it a true conversion?) to Christianity around 312 AD, didn't get baptised until near his death in 337AD.
August 28, 2018
Worth a read for anyone interested in Christian history or the development of the Christian church. There are obvious reasons why this manuscript was in consideration as a part of the New Testament and equally obvious reasons why it was eventually not included in the canon.
Striking in this work is the remarkable centrality of simplicity as a Christian virtue for early believers. Particularly in our modern, Western world, filled past the margins with things to have and things to do, there is a great deal of conviction and necessary soul-searching incited by the visions and parables Hermas relays to us. In this way it is similar to the sacred Scriptures, and therefore worth the short time it takes to work through it.
Striking in this work is the remarkable centrality of simplicity as a Christian virtue for early believers. Particularly in our modern, Western world, filled past the margins with things to have and things to do, there is a great deal of conviction and necessary soul-searching incited by the visions and parables Hermas relays to us. In this way it is similar to the sacred Scriptures, and therefore worth the short time it takes to work through it.
December 23, 2016
серед цих метафор на стероїдах можна знайти кілька цікавих речей: наприклад, видно, що ідея трійці вже працює, проте ще не остаточно сформувалася, тому сина періодично називають духом. але яке ж воно кругом надмірне.
May 11, 2009
As my son-in-law once put it, try to imagine Jim Morrison of the Doors on drugs, trying to write a knock off of the book of Revelation.
October 31, 2021
Allégorie moraliste
February 18, 2024
Old book popular with early Christians. Short and simultaneous long winded and boring. Not bad, but reading predictive text tends to make me impatient to get on to the next point.
April 19, 2018
It is hard to know what to think about this particular fragmentary book. This particular edition of the book is about as no frills as one can imagine. It features no introduction or foreword to set a context for the work, no discussion of why the text is missing the first twenty pages or so of its original text and why the text ends in such an odd way: "Moreover, I sent you these virgins, that they may dwell with you. For I saw that they were courteous to you. You will therefore have them as assistants, that you may be the better able to keep his commands: for it is... (104)" Honestly, can I be blamed for wanting to know more where the text drops off, and finding at least some fault in the people who marketed this book, a standalone volume, for not including the full text even if one had to reconstruct that text from multiple manuscripts or even mss from a different language? Perhaps not, but the text that is here is the text that is here, and although I would have preferred a complete text, one cannot review the books one wants to have read but rather the ones that one has read, and so with that in mind I would like to comment on the Shepherd of Hermas.
The Shepherd of Hermas is an interesting example of a text within the collection of the Apostolic Fathers [1], and what makes it interesting from a historical perspective does not always make it interesting from the perspective of a reader. Hermas was a freed slave (there is some personal drama here but I will avoid discussing it at this time) who happened to be the brother of an early bishop of Rome, which accounts for his prominence as a writer in ancient history. The book is notable for its view of moral conduct on the part of believers and the somewhat tedious and repetitious way that the book recounts some sort of dream or vision or similitude seen by Hermas and then described by some wiseacre angel who goes into vivid detail about various types of believers who have fallen astray in some fashion. Indeed, there is a bit of a divide in this work between the way that it seeks to present Hermas, at least indirectly, as a moral authority for the Church in his time while simultaneously undercutting his moral authority by looking at his own moral failures and failures of understanding.
For the most part, though, it must be emphasized that this book is immensely tedious and repetitious. Over and over again Hermas sees obviously symbolic images and these symbols are tediously described with every detail covered in the explanations that Hermas so frequently states. Indeed, the persistence of Hermas in wanting to understand every detail of what he is shown is so repeated that it becomes part of the commentary of the text itself, such as when the following dialogue occurs: ""Are you still," he said, "without sense and understanding?" "I must, sir," I said, ask you of all things, because I am wholly unable to understand them; for all these things are great and glorious, and difficult for man to understand (91)." Indeed, although this is not the most exciting ancient text, it is an interesting one in terms of the way it explores various genres of writing and it is certainly a lengthy text and a rare voice of the author's time, even if all of that historical importance does not make it an enjoyable work to read, nor make this version a complete one instead of an obviously defective fragment.
[1] See, for example:
https://edgeinducedcohesion.blog/2018...
https://edgeinducedcohesion.blog/2018...
https://edgeinducedcohesion.blog/2018...
The Shepherd of Hermas is an interesting example of a text within the collection of the Apostolic Fathers [1], and what makes it interesting from a historical perspective does not always make it interesting from the perspective of a reader. Hermas was a freed slave (there is some personal drama here but I will avoid discussing it at this time) who happened to be the brother of an early bishop of Rome, which accounts for his prominence as a writer in ancient history. The book is notable for its view of moral conduct on the part of believers and the somewhat tedious and repetitious way that the book recounts some sort of dream or vision or similitude seen by Hermas and then described by some wiseacre angel who goes into vivid detail about various types of believers who have fallen astray in some fashion. Indeed, there is a bit of a divide in this work between the way that it seeks to present Hermas, at least indirectly, as a moral authority for the Church in his time while simultaneously undercutting his moral authority by looking at his own moral failures and failures of understanding.
For the most part, though, it must be emphasized that this book is immensely tedious and repetitious. Over and over again Hermas sees obviously symbolic images and these symbols are tediously described with every detail covered in the explanations that Hermas so frequently states. Indeed, the persistence of Hermas in wanting to understand every detail of what he is shown is so repeated that it becomes part of the commentary of the text itself, such as when the following dialogue occurs: ""Are you still," he said, "without sense and understanding?" "I must, sir," I said, ask you of all things, because I am wholly unable to understand them; for all these things are great and glorious, and difficult for man to understand (91)." Indeed, although this is not the most exciting ancient text, it is an interesting one in terms of the way it explores various genres of writing and it is certainly a lengthy text and a rare voice of the author's time, even if all of that historical importance does not make it an enjoyable work to read, nor make this version a complete one instead of an obviously defective fragment.
[1] See, for example:
https://edgeinducedcohesion.blog/2018...
https://edgeinducedcohesion.blog/2018...
https://edgeinducedcohesion.blog/2018...
September 6, 2022
I decided to not finish this book entirely and move on. I read the five Visions and the eleven Mandates and the first and last parables (there are ten), which is the outline of the entire book.
This is an interesting book that was VERY popular in the early church, so much so that many fragments of it exist today. It was written either in the first or second century, and therefore one of the earliest writings that Christians enjoyed. Authorship is anonymous. Some mistake this writing as having an authority level with Scripture, but this is demonstrably not the case.
It is an interesting read about a Roman freedman named Hermas who receives visits from an angelic Shephard who watches and guides him with sage advice and exhortations. At times, it seems that this Shephard is Jesus, and at other times, it does not seem that way. The Shephard states that salvation are for those who follow the Aristotelian commandments that the he lays out. What prompts the Shephard to come to Hermas in the first place is Hermas' sin, as well as the sins of other Christians who have sinned since their baptism. This is causing God to give them a second opportunity to repent before Christ returns, almost like a chance for a second baptism to wipe away their sins before Him.
My belief is that this book was written as an amusing story for fellow Christians as its style and message are very different from the other NT epistlory writings. Its closest comparison could be the Book of Revelation, but that is an enormous stretch. It reminds me more of The Pilgrim's Progress but without a journey. The earliness of this writing explains why it is that the author seems to write along Christian themes, but fails to grasp systematic dogma. The Scriptures contain too much dogma for the early greek mind to handle and digest so quickly, so early Greek Christians could only ever write in part. It also appears that the author has little reflection of Paul's writings or any knowledge of the Psalms, which, I think, could therefore be argued that the author did not have access to the Scriptures en tota.
Therefore, for those who complain that this writing does not have the gospel of grace, the author possibly did not have access to the fuller knowledge we have today of the Christian Scriptures. It does appear he had an indepth knowledge of the Church's communal values, however, and a grave concern for ethical living.
The writing is really a kind of dialogue with aristotelian virtues that can sound very appealing to Christians, and, indeed, has value, but fails to contain the Scripture's ethical structure (as seen, for instance, in the Didache; its ethics is derived from the ten commandments, which is how most theologians have written their ethics throughout Church history).
A writing of historical interest with five interesting visions I think a lot of people may enjoy, but whose entertainment value and lessons are mostly lost on me.
This is an interesting book that was VERY popular in the early church, so much so that many fragments of it exist today. It was written either in the first or second century, and therefore one of the earliest writings that Christians enjoyed. Authorship is anonymous. Some mistake this writing as having an authority level with Scripture, but this is demonstrably not the case.
It is an interesting read about a Roman freedman named Hermas who receives visits from an angelic Shephard who watches and guides him with sage advice and exhortations. At times, it seems that this Shephard is Jesus, and at other times, it does not seem that way. The Shephard states that salvation are for those who follow the Aristotelian commandments that the he lays out. What prompts the Shephard to come to Hermas in the first place is Hermas' sin, as well as the sins of other Christians who have sinned since their baptism. This is causing God to give them a second opportunity to repent before Christ returns, almost like a chance for a second baptism to wipe away their sins before Him.
My belief is that this book was written as an amusing story for fellow Christians as its style and message are very different from the other NT epistlory writings. Its closest comparison could be the Book of Revelation, but that is an enormous stretch. It reminds me more of The Pilgrim's Progress but without a journey. The earliness of this writing explains why it is that the author seems to write along Christian themes, but fails to grasp systematic dogma. The Scriptures contain too much dogma for the early greek mind to handle and digest so quickly, so early Greek Christians could only ever write in part. It also appears that the author has little reflection of Paul's writings or any knowledge of the Psalms, which, I think, could therefore be argued that the author did not have access to the Scriptures en tota.
Therefore, for those who complain that this writing does not have the gospel of grace, the author possibly did not have access to the fuller knowledge we have today of the Christian Scriptures. It does appear he had an indepth knowledge of the Church's communal values, however, and a grave concern for ethical living.
The writing is really a kind of dialogue with aristotelian virtues that can sound very appealing to Christians, and, indeed, has value, but fails to contain the Scripture's ethical structure (as seen, for instance, in the Didache; its ethics is derived from the ten commandments, which is how most theologians have written their ethics throughout Church history).
A writing of historical interest with five interesting visions I think a lot of people may enjoy, but whose entertainment value and lessons are mostly lost on me.
March 4, 2024
This was an interesting, read, historically, but as a Christian, it hits me completely wrong, because a lot of the teachings in it are close to what scripture says, but different enough to be wrong. And while some of the early church fathers accepted it as helpful, or even as canon, most of those either had some borderline heretical beliefs or even became heretics themselves later. So it’s hard for me to take their opinions on this book with more than a grain of salt.
Just a few of the issues I found in the book are as follows:
1. The theology that having anger in your heart is an evil spirit and that the evil spirit will harm the delicate Holy Spirit and that the Holy Spirit will be pushed out. As if the Holy Spirit is powerless against evil spirits.
2. The desire for women is counted as evil, when that is never in the Bible. What is in the Bible is lust, sexual immorality, adultery, etc., but not a simple desire for women.
3. I’m assuming it’s poetic language, but he says that there is an angel of righteousness and an angel of wickedness in each of us, which if he means “messenger”I suppose it could be hand-waved as poetic language, but the theology sounds completely wrong using the word “angel.”
4. Have whatever you ask if you ask in faith. Not according to God’s will, but just whatever.
5. “Thou art a foolish fellow," saith he, "[and] perceivest not that sorrow is more evil than all the spirits, and is most fatal to the servants of God, and beyond all the spirits destroys a man, and crushes out the Holy Spirit and yet again saves it." But King David expressed sorrow in the Psalms…
6. “heathen friendships” listed as a bad thing, but Paul was friends with pagans who worshipped Artemis in Ephesus so…
7. “Wherefore," say I, "doth not the intercession of him that is saddened ascend to the altar?" "Because," saith he, "sadness is seated at his heart. Thus sadness mingled with the intercession doth not suffer the intercession to ascend pure to the altar. For as vinegar when mingled with wine in the same (vessel) hath not the same pleasant taste, so likewise sadness mingled with the Holy Spirit hath not the same intercession.” Tell that to all the Lamentations of the Jews in the OT
My actual list goes on for at least 20 points and I didn’t even write down all the things that were un-biblical.
I’m glad I read it, but I do not believe it is helpful for Christians and definitely not scripture. If someone is just looking for how to live a Christian life, it would be much better for them to read the actual Bible instead.
Just a few of the issues I found in the book are as follows:
1. The theology that having anger in your heart is an evil spirit and that the evil spirit will harm the delicate Holy Spirit and that the Holy Spirit will be pushed out. As if the Holy Spirit is powerless against evil spirits.
2. The desire for women is counted as evil, when that is never in the Bible. What is in the Bible is lust, sexual immorality, adultery, etc., but not a simple desire for women.
3. I’m assuming it’s poetic language, but he says that there is an angel of righteousness and an angel of wickedness in each of us, which if he means “messenger”I suppose it could be hand-waved as poetic language, but the theology sounds completely wrong using the word “angel.”
4. Have whatever you ask if you ask in faith. Not according to God’s will, but just whatever.
5. “Thou art a foolish fellow," saith he, "[and] perceivest not that sorrow is more evil than all the spirits, and is most fatal to the servants of God, and beyond all the spirits destroys a man, and crushes out the Holy Spirit and yet again saves it." But King David expressed sorrow in the Psalms…
6. “heathen friendships” listed as a bad thing, but Paul was friends with pagans who worshipped Artemis in Ephesus so…
7. “Wherefore," say I, "doth not the intercession of him that is saddened ascend to the altar?" "Because," saith he, "sadness is seated at his heart. Thus sadness mingled with the intercession doth not suffer the intercession to ascend pure to the altar. For as vinegar when mingled with wine in the same (vessel) hath not the same pleasant taste, so likewise sadness mingled with the Holy Spirit hath not the same intercession.” Tell that to all the Lamentations of the Jews in the OT
My actual list goes on for at least 20 points and I didn’t even write down all the things that were un-biblical.
I’m glad I read it, but I do not believe it is helpful for Christians and definitely not scripture. If someone is just looking for how to live a Christian life, it would be much better for them to read the actual Bible instead.
October 27, 2023
I have so many problems with this book, and I cannot understand how this is considered a classic or that Christian's ever found it edifying. It teaches that 1) we are saved by our works, 2) that once we have repented and been saved, there is only a limited number of times that God will grant us forgiveness (we must become sinless after being saved), 3) that some people who continue to commit sins can be redeemed through a purgatory like process where they are tortured until they have suffered enough to pay for their sins... and quite honestly there are so many other issues with this book that I am limiting myself to only mentioning these three issues... I could list many other theological problems in it. Below are a few quotes from this book to serve as examples of what I'm referring to. Suffice it to say, I would NOT recommend this book.
"For the Lord has sworn by His glory, concerning His elect, that if any one of them sins after a certain fixed day they will not be saved, for the repentance of the righteous has limits."
"The one who has received remission of his sins should sin no more, but rather live in purity."
"Therefore I tell you that if anyone is tempted by the devil, and sins after that great and holy calling in which the Lord has called His people to everlasting life, he has the opportunity to repent but once. But repentance will not be of any use to the man who frequently continues to sin after this; only with difficulty will he live."
"Tell me the nature of the good deeds, sir," I said, "so that I can walk in them and wait on them, and be saved by doing them."
"But sir," I pleaded, "they have repented with their whole heart." "I know they have," he replied, "but do you think that the sins of those who repent are forgiven immediately? The one who repents must torture his own soul, doing everything with great humility, and he must be afflicted by many things. If he endures these afflictions, He who created all things and filled them with power will surely have compassion. When He sees that the heart of the repentant person is pure from every evil thing, He will heal him.
"For the Lord has sworn by His glory, concerning His elect, that if any one of them sins after a certain fixed day they will not be saved, for the repentance of the righteous has limits."
"The one who has received remission of his sins should sin no more, but rather live in purity."
"Therefore I tell you that if anyone is tempted by the devil, and sins after that great and holy calling in which the Lord has called His people to everlasting life, he has the opportunity to repent but once. But repentance will not be of any use to the man who frequently continues to sin after this; only with difficulty will he live."
"Tell me the nature of the good deeds, sir," I said, "so that I can walk in them and wait on them, and be saved by doing them."
"But sir," I pleaded, "they have repented with their whole heart." "I know they have," he replied, "but do you think that the sins of those who repent are forgiven immediately? The one who repents must torture his own soul, doing everything with great humility, and he must be afflicted by many things. If he endures these afflictions, He who created all things and filled them with power will surely have compassion. When He sees that the heart of the repentant person is pure from every evil thing, He will heal him.
March 21, 2022
On "The Shepherd of Hermas" **
I wasn't expecting much from this work, and it delivered just about what I expected. I find it interesting so many early Christian writers thought this almost on the level of scripture. My interest in that stems largely from the fact that were this work actually in the cannon, what sense would I make of it--and why would one think it at such a level that it should be.
The work starts off with a set of visions or tales in which Hermas meets up with various angels--mostly women. He finds himself drawn to them; they give him instructions. He's warned about having lusting thoughts. At one point, he's even told that Christians have the opportunity to repent only once of a sin after baptism; after that, there's no more hope. That seems a strange comment and one that later portions of the work don't seem to confirm.
Although the visions were not particularly interesting to me, the next two sections had a bit more going for them. The second section consists of mandates, twelve of them. Think of them like commandments for New Testament believers. I couple of them seemed so close in meaning that I had a hard time distinguishing between them. Most were a bit long-winded, and so not as easy to ferret out or summarize as the Ten Commandments. Nevertheless, I'll try here:
1. Believe God is one.
2. Be guileless.
3. Love truth.
4. Remain pure.
5. Have patience.
6. Trust righteousness.
7. Fear the right things.
8. Remain temperate in right things.
9. Avoid doubt.
10. Put away sorrow.
11. Trust the Spirit.
12. Remove evil desire.
The last section consists of a set of parables, comparing the church and believers to this and that--trees, plants, cities, towers. These, on the whole, seemed much more approachable than the visions at the book's start.
I wasn't expecting much from this work, and it delivered just about what I expected. I find it interesting so many early Christian writers thought this almost on the level of scripture. My interest in that stems largely from the fact that were this work actually in the cannon, what sense would I make of it--and why would one think it at such a level that it should be.
The work starts off with a set of visions or tales in which Hermas meets up with various angels--mostly women. He finds himself drawn to them; they give him instructions. He's warned about having lusting thoughts. At one point, he's even told that Christians have the opportunity to repent only once of a sin after baptism; after that, there's no more hope. That seems a strange comment and one that later portions of the work don't seem to confirm.
Although the visions were not particularly interesting to me, the next two sections had a bit more going for them. The second section consists of mandates, twelve of them. Think of them like commandments for New Testament believers. I couple of them seemed so close in meaning that I had a hard time distinguishing between them. Most were a bit long-winded, and so not as easy to ferret out or summarize as the Ten Commandments. Nevertheless, I'll try here:
1. Believe God is one.
2. Be guileless.
3. Love truth.
4. Remain pure.
5. Have patience.
6. Trust righteousness.
7. Fear the right things.
8. Remain temperate in right things.
9. Avoid doubt.
10. Put away sorrow.
11. Trust the Spirit.
12. Remove evil desire.
The last section consists of a set of parables, comparing the church and believers to this and that--trees, plants, cities, towers. These, on the whole, seemed much more approachable than the visions at the book's start.
February 11, 2026
The so-claimed visionary material is of psychological use.
The narrative interpretation, and the message of the story, is only useful insofar as it's an insight into the passive and inept nature of pacifist Christianity, which was - as is evident here - present and prevelant also in the religion's early stages.
That innocent and lamblike harmlessness - incapable and defenceless - here lauded as the supreme attitude and way to live: a sheepish philosophy that functions only so long as there are no wolves.
It is a perfect example of a worldview that cultivates a one-sided psyche; a psyche that clings to its shallow light and, afraid of its own shadow, becomes possessed by it-- unable to tolerate or face it, becomes controlled by it.
It's a tree that has grown no roots down into the dark, and so has no branches reaching high into the light, a light that it is so blindly in love with.
And when so possessed, by enatiodromia, flips into its opposite, becoming a crusading force that could convince a believer to bat no eye at committing any evil, so long as they believe their actions are saving a victim from hell.
(And whether they truly believe it or not, such metaphysical propositions can be bent by any peoples at any time to fit the whims of their personal psychological imbalances. Good intentions are no excuse for unconsciously paving a road to hell. It's by conscious individuation that we might hope to pave surer roads, individual and collective: balancing the psyche and restoring the power of myth).
The narrative interpretation, and the message of the story, is only useful insofar as it's an insight into the passive and inept nature of pacifist Christianity, which was - as is evident here - present and prevelant also in the religion's early stages.
That innocent and lamblike harmlessness - incapable and defenceless - here lauded as the supreme attitude and way to live: a sheepish philosophy that functions only so long as there are no wolves.
It is a perfect example of a worldview that cultivates a one-sided psyche; a psyche that clings to its shallow light and, afraid of its own shadow, becomes possessed by it-- unable to tolerate or face it, becomes controlled by it.
It's a tree that has grown no roots down into the dark, and so has no branches reaching high into the light, a light that it is so blindly in love with.
And when so possessed, by enatiodromia, flips into its opposite, becoming a crusading force that could convince a believer to bat no eye at committing any evil, so long as they believe their actions are saving a victim from hell.
(And whether they truly believe it or not, such metaphysical propositions can be bent by any peoples at any time to fit the whims of their personal psychological imbalances. Good intentions are no excuse for unconsciously paving a road to hell. It's by conscious individuation that we might hope to pave surer roads, individual and collective: balancing the psyche and restoring the power of myth).
August 30, 2020
3 sections: visions, commandments, parables
The heart of the book is the commandments of which there are 12 & the heart of these is the 1st 3.
1. 1st of all, believe that there is 1 God who created & finished all things & made all things out of nothing. He alone is able to contain the whole, but He Himself cannot be contained.So have faith in Him & fear Him & by that fear exercise self-control. Keep these commandments. If you do, you will put on the strength of righteousness, cast out all wickedness from you & live to God.
2. ....be simple & innocent & you will be like children..
3. ...love the truth & let nothing but truth come from your mouth...
I recommend this to any follower of Christ that has a good understanding of the gospel & the freedom that provides. I’ll shelve this with The Imitation of Christ & The Practice of the Presence of God. All books that are secondary to the Bible but are useful for those that wish to go (in the words of C.S. Lewis in The Magician’s Nephew) ‘farther up & further in’. Or in other words, simpler & more like children.
Finally I must share my favorite sentence of the book. It is found in the 10th commandment.
So put on cheerfulness which is always agreeable & acceptable to God, & rejoice in it.
The heart of the book is the commandments of which there are 12 & the heart of these is the 1st 3.
1. 1st of all, believe that there is 1 God who created & finished all things & made all things out of nothing. He alone is able to contain the whole, but He Himself cannot be contained.So have faith in Him & fear Him & by that fear exercise self-control. Keep these commandments. If you do, you will put on the strength of righteousness, cast out all wickedness from you & live to God.
2. ....be simple & innocent & you will be like children..
3. ...love the truth & let nothing but truth come from your mouth...
I recommend this to any follower of Christ that has a good understanding of the gospel & the freedom that provides. I’ll shelve this with The Imitation of Christ & The Practice of the Presence of God. All books that are secondary to the Bible but are useful for those that wish to go (in the words of C.S. Lewis in The Magician’s Nephew) ‘farther up & further in’. Or in other words, simpler & more like children.
Finally I must share my favorite sentence of the book. It is found in the 10th commandment.
So put on cheerfulness which is always agreeable & acceptable to God, & rejoice in it.
August 21, 2024
I've read this before, but I cannot recall when. Either way, it was a great pallet cleanser from reading Chesterton. But this is a great read. The author talks about repentance and living a morally upright Christian life including the urgency and necessity of repentance, continuous spiritual growth and self reflection (sanctification), and striving for moral perfection while avoiding sin. I really liked the symbolism of the church being a tower and each believer a stone and how the spiritual state of an individual believer can affect the health of the church as a whole. Overall it's a great practical application of the Christian life and it's no surprise that some of the earliest Christians included it in their canon.
August 26, 2023
A post-apostolic Christian era prophetic book. 140’s AD, possibly written by Hermas, the brother of Pope Pius I.
Appears in some of the early lists of Christian New Testament Scripture, but was generally thought of as a secondary text- authoritative, but one to be read privately rather than in the church gathering.
One of those early Christian works that will harpoon your Protestant theology like a big, juicy fish and then roast it, still wriggling, over a slow fire. The church in the 2nd century believed that the the works of Christians constituted the basis for salvation, and the prophetic visions in The Shepherd are a powerful example of that.
Appears in some of the early lists of Christian New Testament Scripture, but was generally thought of as a secondary text- authoritative, but one to be read privately rather than in the church gathering.
One of those early Christian works that will harpoon your Protestant theology like a big, juicy fish and then roast it, still wriggling, over a slow fire. The church in the 2nd century believed that the the works of Christians constituted the basis for salvation, and the prophetic visions in The Shepherd are a powerful example of that.
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