ECA: Shepherd of Hermas

This post is part of our ongoing series examining Early Christian Authority.

Shepherd of HermasEven after nearly 2000 years, the Shepherd of Hermas remains an intriguing set of apocalyptic writings from the early Church. The central concern of Hermas revolves around post-baptismal sin: What can Christians do if they have fallen into sin after their baptism? In answering this question, Hermas writes down five visions, twelve commandments, and ten parables, many of which he recounts in terms of divine visions and conversations with an angelic figure called the Shepherd (hence the title of the book). The Shepherd remains the longest extant text of early Christianity, much longer than a number of New Testament books, and was included in many early canonical lists and codices, including Codex Sinaiticus and some contemporaries of Eusebius and Athanasius. Ultimately, the Shepherd was rejected as canonical, due at least in part to its not being written by an apostle (as argued in the Muratorian Canon). Hermas may have been the brother of Pius, Bishop of Rome from around 140 to 154, and Origen argues that he was the Hermas mentioned in Romans 16.14. Additionally, Hermas mentions someone named Clement in V8.2, which may be a reference to Clement of Rome. Most scholars agree that the Shepherd was likely written between 110-140 CE, perhaps over a period of time. Such as early date fits the writings widespread use in both East and West, as well as the claims to usefulness by the Church Fathers despite its ultimate non-canonical status. Continue reading

Luther and Erasmus: Luther’s Background (P2)

This post is part of our ongoing series comparing Martin Luther and Erasmus of Rotterdam’s perspectives on scripture, canon, and authority during the Age of Theological Reformations.
Martin Luther

Martin Luther

Though his hermeneutic of interpretation was primarily driven by his doctrine of justification by faith alone, Luther also employed additional hermeneutical concerns in his understanding of scripture (Soulen, 115). Luther never advocated an individualistic or isolated reading of the scriptures; indeed, scripture, faith, and community all evidenced a practical influence within his churches (Lohse, 188). But against the community of scholasticism and its detailed glosses and commentaries, Luther argued that scripture was “most easy to understand, most clear, its own interpreter, testing, judging and illuminating everything by everything” (Lohse, 190). By this line of thinking, Luther advocated a literal sense of scriptural interpretation, with scripture functioning as its own clear interpreter. In this position Luther argued both against the hierarchical interpretative method of magisterial Rome as well as the spiritualizing fanatics who emphasized the Spirit over the scriptures (Lohse, 190). Because of the understanding of the clearness of the scriptures and the idea that the gospel represented a unique portion of the scriptures, Luther tended to emphasize the portions of the canon that clearly represented his central interpretive concerns, namely justification by faith alone (Soulen, 119). Continue reading

Deaths of the Apostles

Crucifixion of Peter, Filippino Lippi

Crucifixion of Peter, Filippino Lippi

While Christians often talk about the death (and resurrection) of Jesus Christ, they often don’t give much thought to the the deaths of his earliest followers. No doubt this is because of the centrality of Christ’s death and subsequent resurrection for Christian faith. Additionally, the historical sources for accounts of the deaths of the apostles are considerably less reliable than those attesting the final hours of the Lord Jesus’ life. Nevertheless, there are various traditions surrounding the martyrdoms and deaths of the apostles and earliest followers are Jesus which are worthy of our reflection. Below are short renditions of some of the more widely attested accounts of the testimonies of the martyrs (please remember– these are traditions, often put together with spotty and somewhat questionable sources).

Perhaps the most widely known tradition concerning apostolic martyrdom is that of Peter who is said to have been crucified in Rome upside down during the reign of the Emperor Nero (typically dated around 64 CE). According to tradition, Peter felt unworthy to die in the same manner as the Lord Jesus, and thus was apparently crucified upside down on an x-shaped cross.

James, brother of John (not to be confused with any of the other prominent James’ in the early church), was executed with the sword in Jerusalem, and is generally understood to have been beheaded. Some traditions hold that one of the Roman guards assigned to watch him was so overcome by James’ faith that he joined him in his execution. Continue reading