The Shepherd of Hermas is early Christian apocrypha.
Shepherd was probably written about the same time as 1 Enoch, 2 Esdras, and The Protoevangelium of James but the style is modern. Shepherd is also archetypical, and reads like a compansion to Jordan Peterson. Its Christology is mainstream — with the exception of a novel Procession of the Trinity. Like other apocryphal literature its purpose was to provide a bridge to Christianity — in the case of Shepherd, that community is well-off Romans.
The framing of Shepherd reminds me of C.S. Lewis, in particular his use of a fictionalized version of himself as the narrator in The Great Divorce.
Just as the framing device in Divorce is a Lewis on bus ride, the frame for Shepherd is a long walk interrupted by visions:
Twenty days after the former vision, brothers, I saw another — a representation of the tribulation that is to come. I was going to a country house along the Campanian road, which is about one and-a-quarter miles from the public road (the district is one that is rarely traveled).
“The Fourth Vision”
The author at turns ironically chides himself:
They were stubborn and eager to place themselves, wishing to know everything and yet knowing nothing at all. Because they were unbending, understanding left them, and foolish senselessness entered into them. They praise themselves as having wisdom, and though they are destitute of sense they desire to become teachers.
“The Ninth Parable”
And at other times, is heavier in his self-criticism:
“Because, sir, I don’t know if I can be saved!” I replied.
“Why is that?”
“Because I never spoke a true word in my life, but have always spoken deceitfully to everyone, and made lies out to be truth. No one ever contradicted me, but rather believed my words. How can I live since I have acted like this?”
“The Third Commandment”
In The Seven Storey Mountain Thomas Merton ensnares the reader by first writing ina secular or licentious way, and then (all while retaining a present-perfect point-of-view) transitioning to a more discerning perspective. Shepherd does the same — the gazing upon a naked woman is at first denied to be lustful:
The master who raised me sold me to a woman named Rhoda in Rome. Mayn years after this I met her again, and began to love her as a sister. Some time after I saw her bathing in the Tiber river, and I gave her my hand and drew her out of the river. The sight of her beauty made me think to myself,” I’d be a happy man if I could get a wife as good and beautiful as she is.” This was the only thought that passed through my mind — this and nothing more.
“The First Vision”
until the truth is revealed, and the narrator of the Shepherd’s self-criticisms become not-so-gentle after all:
With a smile she [a woman in a vision] replied, “The desire of wickness arose in your heart. Isn’t it your opinion that a righteous man commits sin when an evil desire arises in his hearth? In such a case there is sin — and the sin is great, for the thoughts of a righteous man should be righteous. By thinking righteously his character is established in the heavens, and he will find the Lord merciful to him in everything. But those who entertain wicket thoughts in their minds bring death and captivity on themselves, especially those who set their affections on this world and the glory in their riches, and don’t look forward to the blessings of the world to come.
“The First Vision”
I am not aware of any of the books of scripture which use such an unreliable narrator — though of course some (as Robert Alter has explained at depth) were at least using the tools of fiction.
I am grateful that I finished Dr. Jordan Peterson’s Maps of Meaning: The Architecture of Belief immediately before beginning Shepherd. Just as the narative similarity to C.S. Lewis stories makes me suspect Lewis took notes from Shepherd, the self-conscious use of archetypes in Shepherd imply a similar understanding of the collective unconscious. (Either the author of Shepherd and Carl Jung came to very similar conclusions about archetypes, or Shepherd is one source document for Jung’s theory.)
This is true both in its prescriptions,
Instead ask the Lord, so that you may receive understanding to know them. You cannot see what is behind you, but rather what is before you .So whatever you cannot see, let it alone, and do not torment yourself about it. Make yourself the master of what you do see, and don’t waste your energy on other things.
“The Ninth Parable”
which echo Peterson’s from 12 Rules for Life…
Set your house in perfect order before you criticise the world.
Jordan B. Peterson, 12 Rules for Life: An Antidote to Chaos
… and in more complex allegories:
I also saw other stones which had been thrown far away from the Tower and landed in the public road; and they did not stay on the road, but were rolled into a pathless place. I saw other stones falling into the fire and burning, and others falling close to the water yet not capable of being rolled into it, even though they wanted to enter.
“The Third Vision”
Peterson’s interpretation of the “path”:
The unknown is yang, cold, dark and feminine; the known yin, warm, bright and masculine; the knower is the man living in Tao, on the razor’s edge, on the straight and narrow path, on the proper road, in meaning, in the kingdom of heaven, on the mountaintop, crucified on the branches of the world-tree — is the individual who voluntarily carves out the space between nature and culture. The interpretation of words in relationship to these prototypes (unknown, knower, known) is complicated by the fact of shifting meaning: earth, for example, is unknown (feminine) in relationship to sky, but known (masculine) in relationship to water; dragon is feminine, masculine and subject simultaneously.
Jordan B. Peterson, Maps of Meaning, pg 90
The same is true of the archetype of the water-beast…
I had gone on a little farther when, suddenly, I saw dust rising up as high as the heavens about two-hundred yards away. “Are cattle approaching and raising the dust?” I thought out loud. Then I saw more and more dust rising, and I started to think it was something sent from God. The sun shone out a little and suddenly I saw a mighty beast like a whale, a hundred feet long and with a head shaped like an urn, and fiery locusts were coming out of its mouth. I began to weep, and to call on the Lord to rescue me from it, but then I remembered the words I had heard: “Doubt not, O Hermas.”
Therefore, my brothers, clothed with faith in the Lord, and remembering the great things He had taught me, I boldly faced the beast. Now it came on with such noise and force that it could have easily destroyed a whole city, yet when I came near it the monstrous beast stretched itself out on the ground, showing nothing but its tongue, and did not move at all until I had passed it be. “The Fourth Vision”
… which likewise is addressed by Peterson:
The battle of a god against an ophidian or marine monster is well known to constitute a widespread mythological theme. We need only remember the struggle between Re and Apophis, between the Sumerian god Ninurta and Asag, Marduk and Tiamat, the Hittite storm god and the serpent Illuyankas, Zeus and Typhon, the Iranian hero Thraetona and the three-headed dragon Azhi-dahaka. In certain cases (Marduk-Tiamat, for example) the god’s victory constitutes the preliminary condition for the cosmogony. In other cases the stake is the inauguration of a new era or the establishment of a new sovereignty (cf. Zeus-Typhon, Baal-Yam). In short, it is by the slaying of an ophidian monster — symbol of the virtual, of “chaos,” but also of the “autochthonous” — that a new cosmic or institutional “situation” comes into existence. A characteristic feature, and one common to all these myths, is the fright, or a first defeat, of the champion (Marduk and Re hesitate before fighting; at the onset, the serpent Illyunakas succeeds in mutilating the god; Typhon succeeds in cutting and carrying off Zeus’s tendons). According to the Satapatha Brahmana (1.6.3-17), Indra, on first seeing Vrtra, runs away as far as possible, and the Markandeya Purana describes him as “sick with fear” and hoping for peace.
Jordan B. Peterson, Maps of Meaning, pg 117
The similarity with Peterson is all the more notable, as while Peterson’s theory of the Son redeemer the Father seems to be original to him, Shepherd‘s concept of the Son proceeding from the Holy Spirit is likewise unique.
The “procession of the Trinity” refers to the way the Father, the Son, and the Holy Spirit relate to each other, considering that each Person is eternal and co-equal with the others. For the past thousand years the main question in the Procession has been whether the Holy Spirit “proceeds” from the Father alone, or from the Father and the son. Western and Eastern Christians to this day pray the Nicene Creed differently, with Western Christians adding the words in bold to strew the procession of the Spirit from the Father and the son:
We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son.
With the Father and the Son he is worshipped and glorified.
He has spoken through the Prophets.
While this difference in formula may or may not be theological, there is a unity in this difference: almost all contemporary Christians profession either a Father-Son-Spirit procession, or a Father-Son and Father-Spirit co-procession.
The view of the Shepherd of Hermas seems to be different, and describes the Father, then the Spirit, and then the Son.
God caused that holy, pre-existent Spirit which created all things to dwell in a body which he chose. The body into which that holy Spirit was placed served the Spirit, walking rightly and purely in humbleness, never defiling that Spirit. The body obeyed that holy Spirit at all times, laboring rightly and virtuously with Him and not faltering in any way. That wearied body served in humility, but was mightily approved to god with the Holy Spirit, and was accepted by Him. This courageous course pleased God because e was not defiled in the earth but kept the Spirit holy. Therefore He called His Son and the glorious angels as fellow councilors, so that this body might be given a place of honor — since it had served the Holy Spirit blamelessly — and that it would not seem to have lost the reward of its service. For the body in which the Holy Spirit dwelt that has been found without spot of defilement will receive a reward.
The Shepherd of Hermas, “The Fifth Parable”
This is confusingly even laid out in a parable, when it’s revealed that the “son” of the story is in fact the Spirit!
“The field is this world, and the lord of the field is He who created, perfected, and strengthened all things; the son is the Holy Spirit, and the slave is the Son of God.
“The Fifth Parable”
This surprised me, and is rare, because a Father-Spirit-Son view is not one that can be derived easily from the Bible. A sort of Duotheism can be found in the Hebrew Bible, and Jewish Messianism a core of the Christian New Testament, but these both rely on the importance o the Father and the Son.
In a footnote the translator insists on using “holy Spirit” for “Holy Spirit,” and debates what seems to be a straw-man argument that Shepherd is adoptionist — that it argues Jesus was a holy man who was simply adopted as Son of God, perhaps in the manner of his ancestor David. But I don’t think that this is a point. Rather, Shepherd was written for a Roman audience used to philosophical monotheism, who could more easily view the Spirit as proceeding from the Father, and the Son in some way as coming from the Spirit. I would argue, though, that by using this Procession of the Trinity both the writer and the readers missed one of the central but most confusing claims of Christianity: that the Creator became a creature.
Thus, while Shepherd misses out on an important Christian message, its lack of easy compatibility with the Nicene Creed is not as terrible as it may seem. The Creeds are not the central statements of Christianity. As N.T. Wright notes, they are statements against specific heresies. To the best of my knowledge, the Father-Spirit-Son procession was simply unknown or irrelevant to the Fathers who promulgated the Nicean creeds, and thus was not intentionally condemned.
The Romans and the New Testament
The non-canonical Messianic works I have read — 1 Enoch, 2 Esdras, Protoevangelium, and now Shepherd all translated Christianity to populations with their own traditions. 1 Enoch tells an exciting story of the war of angels, 2 Esdras emphasizes the Jewish nature of Chrstianity, and Protoevangelium turns the Holy family into the stars of a melodrama with a recurring cast.
Shepherd of Hermas, the most philosophical and self-aware of the works, is a bridge for wealth Romans to the religion preached by the carpenter from Nazareth:
And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone. You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'” And he said to him, “Teacher, all these I have kept from my youth.” And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” Disheartened by the saying, he went away sorrowful, for he had great possessions.
The Shepherd is patient with the rich, and provides a path for salvation even for those poor sinners who in material things are not as poor:
“Listen, he said. “The rich man has much wealth, but is poor in things that relate to the Lord becaues he is distracted by his riches. He offers very few confessions and prayers to the Lord, and those he does offer are small and weak, and hav eno power above. But when the rich man refreshes the poor and assists them in their needs, believing that what he does to the poor will be able to find its reward with God, he helps them in everything without hestitation. And the poor man, being helped by the rih man, prays for him, giving thanks to God for the one who gave him the gifts. The rich man continues in a zealous conern for hte poor man to make sure his needs are constantly supplied, for he knows that the prayer of the poor man is acceptable and influential with God. So both accomplish their work in their own way: teh poor man continues in prayer — which is the very riches he has received from the Lord — nand in this way pays back the one who helped him. The rich man, in the same way, unhesitatingly gives the poor man the riches he has received from the Lord. This is a great and acceptable work before God, because the rich man understands the purpose of his wealth, and has rightly carried out his duty to God by giving to the poor what the Lord has given to him.
“The Second Parable”
The Shepherd (as did later writers who referred to “Green Martyrdom“) also recognized as martyrs those who accepted partial mortification, whether by Roman persecution, loss of business, or friends:
The ones who returned their branches green with offshoots but no fruit are those who were not put to death, but have been afflicted because of the law and did not deny it.
“The Eighth Parable”
Finally, the Shepherd has an original teaching about the Harrowing of Hell and baptism. Heiser, in The Unseen Realm, notes the connection between these two passage as emphasizing that the fallen angels, who provoked the flood, were visited by Christ after the crucifixion…
For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine long-suffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.
There is also an antitype which now saves us — baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.
1 Peter 3:18-22
… but Shepherd allegorically reads that passage as indicating the spirits who are preached to in prison by Christ as us, in this world, before our baptism.
“Even those who fell asleep had to receive the seal of the Son of God, for before a man bears the name of the Son of God, he is dead. Once he receives the seal, he lays aside his deadness and obtains life. The seal is the water: they descend into the water dead, and they rise up alive. So this seal was preached to those who had fallen asleep, and they took advantage of it so that they might enter into the kingdom of God.”
“The Ninth Parable”
This is an interesting interpretation. The Harrowing of Hell is normally considered a supernatural-historical event while baptisms are performed constantly — but perhaps they are not so different after all!
While Shepherd is a striking book — both very modern and very old in its style, both inclusive of a gentile readership and exclusive of our Procession of the Trinity, it was not read as any of these things when it was written.
It was read as proclaiming Christ, as calling people to holiness, as pleading with them to repent. Crying for us sinners to live the gospel in their lives:
“Therefore do good works, you who have received good from the Lord! While you delay in doing them the building of the Tower may be completed and you will be rejected from it — and there is no other tower to be built! The work on that Tower was suspended for your sake, and unless you hurry to act rightly, it will be finished and you will be excluded.”
“The Ninth Parable”