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| SHOPPER'S DELIGHT | |
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The Shepherd had great authority in the 2nd and 3rd centuries. It was cited as Scripture by Irenaeus and Tertullian and was bound with 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 book was originally written in Rome , in the Greek Language , but a Latin translation was made very shortly afterwards. Some say this was done by the original author as a sign of the authenticity of the translation, though others dispute this. Only the Latin version has been preserved in full; of the Greek, the last fifth or so is missing. CONTENTS The book consists of five visions granted to Hermas, a former slave. This is followed by twelve mandates or commandments, and ten similitudes, or , he had a vision of Rhoda, who was presumably dead. She told him that she was his accuser in heaven, on account of an unchaste thought the (married) narrator had once had concerning her, though only in passing. He was to pray for forgiveness for himself and all his house. He is consoled by a vision of the Church in the form of an aged woman, weak and helpless from the sins of the faithful, who tells him to do penance and to correct the sins of his children. Subsequently he sees her made younger through penance, yet wrinkled and with white hair; then again, as quite young but still with white hair; and lastly, she shows herself as glorious as a Bride. This Allegorical Language continues through the other parts of the work. In the second vision she gives Hermas a book, which she afterwards takes back in order to add to it. The fifth vision, which is represented as taking place twenty days after the fourth, introduces "the Angel of repentance" in the guise of a shepherd, from whom the whole work takes its name. He delivers to Hermas a series of precepts (''mandata'', ''entolai''), which form an interesting development of early Christian ethics. One point which deserves special mention is the assertion of a husband's obligation to take back an adulterous wife on her repentance. The eleventh mandate, on humility, is concerned with false prophets who desire to occupy the first seats (that is to say, among the Presbyter s). Some have seen here a reference to Marcion , who came to Rome c. 140 and desired to be admitted among the priests (or possibly even to become Bishop Of Rome ). After the mandates come ten similitudes ('' Parabolai '') in the form of visions, which are explained by the angel. The longest of these (Similitude 9) is an elaboration of the parable of the building of a tower, which had formed the matter of the third vision. The tower is the Church, and the stones of which it is built are the faithful. But in the third vision it looked as though only the holy are a part of the Church; in Similitude 9 it is clearly pointed out that all the baptized are included, though they may be cast out for grave sins, and can be readmitted only after Penance . In spite of the grave subjects, the book is written in a very optimistic and hopeful tone, like most early Christian works. AUTHORSHIP AND DATE The evidence for the place and date of this work are in the language and theology of the work. The reference to 's opinion that he was the author of this Religious Romance . However, textual criticism, the nature of the theology, and the author's apparent familiarity with '' Revelation '' and other Johannine texts, set the date of composition securely in the 2nd century. 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 to the date range offered by J.B. Lightfoot (Lightfoot 1891). The witnesses are the following:
::But Hermas wrote The Shepherd very recently, in our times, in the city of Rome, while bishop Pius, his brother, was occupying the chair of the church of the city of Rome. And therefore it ought indeed to be read; but it cannot be read publicly to the people in church either among the Prophets, whose number is complete, or among the Apostles, for it is after their time.
These authorities may be citing the same source, perhaps Hegesippus , whose lost history of the early Church provided material for Eusebius Of Caesarea . As Pseudo-Tertullian quotes some details from this list which are absent from the Liberian Catalogue, it would seem that he is independent of Pseudo-Tertullian. The statement that Hermas wrote during his brother's pontificate may similarly be an inference from the fact that it was in a list of popes that the writer found the information that Hermas was that pope's brother. In order to attribute the earliest possible date for ''The Shepherd'', it has been speculated that he may have been an elder brother of the pope, and that the Pius was probably an old man in 140. Hence it is possible that Hermas might have been past thirty when Clement died, at the time of his first and second visions. Secular readers understand the "visions" as a literary device. SOURCES ''The Shepherd'' makes many indirect citations from the Old Testament. According to Henry Barclay Swete , Hermas never cites the Septuagint , but he uses a translation of '' Daniel '' akin to the one made by Theodotion . He shows acquaintance with one or another of the Synoptic Gospels , and, since he also uses the '' Gospel Of John '', he probably knew all three. He appears to employ Ephesians and other Epistles, including perhaps 1 Peter and Hebrews . But the books he most certainly and most often uses are the '' Epistle Of James '' and the '' Book Of Revelation ''. THE PLACE OF ''THE SHEPHERD'' IN CHRISTIAN LITERATURE Remarks of Tertullian and '' is "more received among the Churches than that apocryphal Shepherd" (''De pudicitia'', 10 and 20). Though Clement of Alexandria constantly quotes with reverence a work that seems to him to be very useful, and inspired; yet he repeatedly apologizes, when he has occasion to quote it, on the ground that "many people despise it". Two controversies divided the mid-century Roman Christian communities. One was Montanism , the ecstatic inspired outpourings of continuing Pentecostal revelations,such as the visions recorded in the ''Shepherd'' may have appeared to encourage. The other was Docetism that taught that the Christ had existed since the beginning and the corporeal reality of Jesus the man was simply an apparition. Cyprian makes no reference to this work, so it would seem to have gone out of use in Africa during the early decades of the third century. Somewhat later it is quoted by the author of the pseudo-Cyprianic tract ''Adversus aleatores'' as "Scriptura divina", but in Jerome 's day it was "almost unknown to the Latins". Curiously, it went out of fashion in the East, so that the Greek manuscripts of it are but two in number; whereas in the West it became better known and was frequently copied in the Middle Ages. EXTERNAL LINKS
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