10
said to have sworn "by his Son" (kataV tou' uiJou' aujtou'), a strange assertion by any measure. The
author of Hebrews makes the point that God swears by himself (kaq= eJautou') "since He could swear by
no one greater" (Heb 6:13, NASB), drawing on the general principle that "men swear by one greater
[than themselves]" (a[nqrwpoi gaVr kataV tou' meivzono" ojmnuvousin) (Heb 6:16). It is doubtful that
the author of Hermas had this passage or principle in mind, intending to imply that the Son is greater
than the Father, but the very strangeness of the phrase implies a high Christology in the mind of the
author and may imply a relationship of equality, either ontological or functional, or both.
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The "Son of God" is given that particular name numerous times in Hermas.
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Clearly portrayed as
preexisting,
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he functions at times in a role of cooperation with the Father, though the Father's will is
primary (59:7 [Sim. 5.6.7]; 89:2 [Sim. 9.12.2]). Thus, the Son functions in submission to the Father's
will (69:2 [Sim. 8.3.2]) and in return the Son is loved by the Father (89:5 [Sim. 9.12.5]).
In one passage of Christological importance,
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the parable of the field, slave, and son, the "slave" in
the vision is interpreted as the Son of God in reality, while the "son" of the vision is interpreted as the
Holy Spirit. Commentators have expressed shock at this strange mixing of metaphors,
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beginning with
Hermas himself: "`Why, sir,' I said, `is the Son of God presented in the parable in the guise of a slave?'"
(58:5 [Sim. 5.5.5]). Numerous attempts have been made to sort out this knot, but the most satisfactory
explanation seems to be that the parabolic vision is presenting Christ in earthly ministry as a model of
faithfulness. The persons of the Son and Holy Spirit are not equated,
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but their normal roles seem to be
reversed. This is not a sub-orthodox Christology, for these descriptions are actually consistent with the
roles of the Son and Spirit in the earthly ministry of Christ presented in the canonical Gospels.
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As we see in both the New Testament and other first and second century Christian literature, in
Hermas the Father operates in the economy of creation through the personal mediation of his Son. While
God sent commandments through his Son (Herm. 58:3 [Sim. 5.5.3]), the Son's power and authority are
consistently presented as coming from the Father (59:4 [Sim. 5.6.4]), and it was God who gave the Son
those who are part of his new creation (59:3 [Sim. 5.6.3]).
In the direction of humanity toward God, Hermas's descriptions are similar to those of earlier
writers. Christians are called through the Son (77:1 [Sim. 8.11.1]), believe in God through the Son (90:5
[Sim. 9.13.5]), and enter the Kingdom by means of his Son (89:3 [Sim. 9.12.3]; 89:4-6 [Sim. 9.12.4-6]).
In fact, even angels cannot enter the presence of God without the Son (89:8 [Sim. 9.12.8]).
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which he also blessed." Although by no means clear, it may be that this passage refers to the creation by God through the means
mediators, not simply in conformity to the Father's power and character. Certain terms are used with reference to the Son and Spirit
in other Christian literature at approximately the same period. "Mighty power," "great wisdom," "glorious purpose," "mighty
word," and "wisdom" are terms often applied to the Son and the Spirit. However, this passage cannot be taken as primary evidence
of the relationships between Father, Son, and Spirit in Hermas itself.
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For references in Hermas, I have given the consecutive numbering system along with the traditional system in parentheses.
65
Martin Dibelius, Der Hirt des Hermas, Handbuch zum Neuen Testament; Die Apostolischen Väter 4 (Tübingen: Mohr,
1923), 448; Osiek, Shepherd of Hermas, 56.
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Herm. 58:2 (Sim. 5.5.2); 58:5 (5.5.5); 59:1 (5.6.1); 69:2 (8.3.2); 89:1 (9.12.1); 89:2 (9.12.2); 89:6 (9.12.6); 89:8 (9.12.8);
90:2 (9.13.2); 90:3 (9.13.3); 90:7 (9.13.7); 91:5 (9.14.5) (3x); 92:2 (9.15.2); 92:4 (9.15.4); 93:3 (9.16.3) (2x); 93:5 (9.16.5) (2x);
93:7 (9.16.7); 94:1 (9.17.1); 94:4 (9.17.1); 101:4 (9.24.4); 105:3 (9.28.3).
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Herm. 89:2 (Sim. 9.12.2) states: "The Son of God is far older than all his creation (oJ meVn uiJoV" tou' qeou' pavsh" th'"
krivsew" aujtou' progenevsterov" ejstin), with the result that he was the Father's counselor in his creation (w{ste suvmboulon
aujtoVn genevsqai tw'/ patriV th'" ktivsew" aujtou')." However, Osiek rightly points out a caveat here: "The preexistence of the Son
is clearly stated in v. 2, but he is in good company: previously the church and the great angel are also said to be preexistent," for
which she cites Vis. 2.4.1 and 3.4.1 (Osiek, Shepherd of Hermas, 233).
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Henne, La christologie chez Clément de Rome et dans le Pasteur d'Hermas, 157. Henne writes, "La Cinquième Similitude est
une des pieces les plus célèbres de toute la literature patrisique du deuxième siècle."
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Ibid.; Osiek, Shepherd of Hermas, 177.
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Henne writes, "Ici, il n'y a pas didentification «essentielle», mais elle est purement allégorique: le role joué par l'Esprit Saint
est le même que celui joué par le fils dans la parabole. . . . En effet, en HSim V, 5, 2, il s'agit d'une interpretation allégorique, qui ne
préjuge en rien de la nature du Fils de Dieu." (Henne, La christologie chez Clément de Rome et dans le Pasteur d'Hermas, 189, 90).
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Matt 3:16 (=Mark 1:10; Luke 3:22; John 1:32); Matt 4:1 (=Luke 4:1); Matt 12:18, 28; Luke 4:14, 18; 10:21.
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Whether the Son of God is the same as the "glorious angel" or "most venerable angel" introduced in Herm. 25:2 (Vis. 5.2),
mentioned repeatedly throughout the work (Man. 5.1.7; Sim. 7.1-3; 9.1.3), and perhaps called "Michael" in Sim. 8.3.3, is complex
and not free from debate. Since this paper is not specifically on Christology, I cannot settle this issue here. For discussions on this