Shepherd of Hermas

The Shepherd of Hermas is not presented as a mere allegorical tale or private meditation, but as the record of a real, supernatural encounter. In this book, an angel visibly appears to Hermas, speaks with him face to face, delivers divine commandments, and reveals visions and parables. These are narrated as events that took place in actual time and space, not as symbolic dreams or moral fables. In the beginning of the book, Hermas is instructed to write down two small books and deliver them — one to Clement [of Rome] and the other to a certain Grapte — so that they could be distributed. This is not framed as a symbolic act, but as a concrete task to be carried out in real life, reinforcing that the narrative is presented as actual history.

This leaves us with three possible conclusions:

Hermas truly saw and heard an angel sent from God in which case the book contains God’s own instruction, revealed by divine power, and must be received as inspired Scripture. A true angel does not speak by his own authority, but only by God’s command, which means the message is God’s word.
Hermas invented or misrepresented the entire account in which case the Shepherd is a false testimony, deliberately portraying a fictitious encounter as divine revelation, and should be rejected entirely as deceitful, untrustworthy and a fraud.
Hermas really did see an angel, but the angel was a deceiver. An argument some Protestants might try to build from Paul’s words, “even if we, or an angel from heaven, should preach to you a gospel contrary…” (Galatians 1:8). However, this option collapses under scrutiny, because everything the angel in the Shepherd says is in full harmony with the teaching of Christ and the Apostles and the rest of the Church. There is no “different gospel” here, but rather exhortations to repentance, holiness, and obedience which is what the Scriptures teach.

Therefore, the only consistent possibilities are that the Shepherd is either fraudulent and to be discarded, or genuinely angelic and to be received with the same reverence given to other divinely delivered writings. Accepting it as true history while denying its authority is logically inconsistent, for a genuine angel’s words are God’s words. Likewise, treating it as merely “edifying” while doubting its divine source undermines the very foundation on which the book rests.

Church Fathers

Note: This book being quoted as Scripture and read in the churches is evidence that this book contains nothing heretical, if so it would have been rejected by the church fathers. Which also lets us know the kind of things the church believed if they accepted this book.

Hermas:

As I slept, brothers and sisters, a revelation was given to me by a very handsome young man, who said to me, “Who do you think the elderly woman from whom you received the little book was?” I said: “The Sibyl.” “You are wrong,” he said. “She is not.” “Then who is she?” I said. “The church,” he replied. I said to him, “Why, then is she elderly?” “Because,” he said, “she was created before all things; therefore she is elderly, and for her sake the world was formed.”? Afterwards I saw a vision in my house. The elderly woman came and asked me if I had already given the little book to the elders. I said that I had not given it. “You have done well,” she said, “for I have words to add. So when I finish all the words, they will be made known to all the elect through you. Therefore you will write two little books, and you will send one to Clement and one to Grapte. Then Clement will send it to the cities abroad, because that is his job. But Grapte will instruct the widows and orphans. But you yourself will read it to this city, along with the elders who preside over the church.” – The Shepherd of Hermas 1.2.4

This quote from the Shepherd is important because it mentions Clement of Rome, which links this Hermas with the one we find in the ending of Paul’s letter to the Romans. Clement knew Hermas, which puts this writing atleast around 90 AD. Origen believed the Hermas who this is ascribed to is mentioned by Paul in Romans 16, which would confirm this.

Irenaeus (180 AD):

Truly, then, the Scripture declared, which says, “First of all believe that there is one God, who has established all things, and completed them, and having caused that from what had no being, all things should come into existence: He who contains all things, and is Himself contained by no one.” (The Shepherd 2.1) Rightly also has Malachi said among the prophets: Is it not one God who has established us? Have we not all one Father? Malachi 2:10 — Irenaeus, Against Heresies 4.20.2

“It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him. 1 Peter 3:19-20. Now all those believed in Him who had hope towards Him, that is, those who proclaimed His advent, and submitted to His dispensations, the righteous men, the prophets, and the patriarchs, to whom He remitted sins in the same way as He did to us, which sins we should not lay to their charge, if we would not despise the grace of God. For as these men did not impute unto us (the Gentiles) our transgressions, which we wrought before Christ was manifested among us, so also it is not right that we should lay blame upon those who sinned before Christ’s coming. For all men come short of the glory of God, and are not justified of themselves, but by the advent of the Lord, — they who earnestly direct their eyes towards His light. And it is for our instruction that their actions have been committed to writing, that we might know, in the first place, that our God and theirs is one, and that sins do not please Him although committed by men of renown; and in the second place, that we should keep from wickedness. For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord’s coming, and become the slaves of their own lusts? And truly the death of the Lord became [the means of] healing and remission of sins to the former, but Christ shall not die again on behalf of those who now commit sin, for death shall no more have dominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards and dispensers the money which He had entrusted to them, with usury; and from those to whom He had given most shall He demand most.” Irenaeus, Against Heresies 4.27.2

This passage isn’t mentioning the Shepherd but it is teaching something similar that is found in The Shepherd which will be shown with Clement of Alecandria’s excerpts, namely that the apostles baptized people in Hades. This is also spoken of by Clement of Alexandria, and he quotes the Shepherd to support his belief. You’ll hopefully notice the connection between what Irenaeus teaches and what the Shepherd says.

Clement of Alexandria (195 AD):

But among the lies, the false prophets also told some true things. And in reality they prophesied in an ecstasy, as the servants of the apostate. And the Shepherd, the angel of repentance, says to Hermas, of the false prophet: “For he speaks some truths. For the devil fills him with his own spirit, if perchance he may be able to cast down any one from what is right.” (The Shepherd 2.11) – Clement of Alexandria, The Stromata, Book 1, chapter 17

Divinely, therefore, the power which spoke to Hermas by revelation said, “The visions and revelations are for those who are of double mind, who doubt in their hearts if these things are or are not.” (1.3.4) – Clement of Alexandria, The Stromata, Book 1, chapter 29

For the power that appeared in the vision to Hermas said, “Whatever may be revealed to you, shall be revealed.” (1.3.13) – Clement of Alexandria, The Stromata, Book 2, chapter 1

And the Shepherd, speaking plainly of those who had fallen asleep, recognises certain righteous among Gentiles and Jews, not only before the appearance of Christ, but before the law, in virtue of acceptance before God — as Abel, as Noah, as any other righteous man. He says accordingly, that the apostles and teachers, who had preached the name of the Son of God, and had fallen asleep, in power and by faith, preached to those that had fallen asleep before Then he subjoins: And they gave them the seal of preaching. They descended, therefore, with them into the water, and again ascended. But these descended alive, and again ascended alive. But those, who had fallen asleep before, descended dead, but ascended alive. By these, therefore, they were made alive, and knew the name of the Son of God. Wherefore also they ascended with them, and fitted into the structure of the tower, and unhewn were built up together; they fell asleep in righteousness and in great purity, but wanted only this seal.” (The Shepherd 3.9.16) — Clement of Alexandria, The Stromata, Book 2, chapter 9

“The virtue, then, that encloses the Church in its grasp,” as the Shepherd says, “is Faith, by which the elect of God are saved; and that which acts the man is Self-restraint. And these are followed by Simplicity, Knowledge, Innocence, Decorum, Love, and all these are the daughters of Faith.” (1.3.8) And again, “Faith leads the way, fear upbuilds, and love perfects.” Accordingly he says, the Lord is to be feared in order to edification, but not the devil to destruction. – Clement of Alexandria, The Stromata, Book 2, chapter 12

Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? “And this,” he says, “he transcribed to the letter, without finding how to complete the syllables.” And this signified that the Scripture is clear to all, when taken according to the bare reading; and that this is the faith which occupies the place of the rudiments. – Clement of Alexandria, The Stromata, Book 6, chapter 15

“Wherefore the Lord preached the Gospel to those in Hades. Accordingly the Scripture says, “Hades says to Destruction, We have not seen His form, but we have heard His voice.” … Do not [the Scriptures] show that the Lord preached the Gospel to those that perished in the flood, or rather had been chained, and to those kept in ward and guard? 1 Peter 3:19-20 And it has been shown also, in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades. For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully. For it was suitable to the divine administration, that those possessed of greater worth in righteousness, and whose life had been pre-eminent, on repenting of their transgressions, though found in another place, yet being confessedly of the number of the people of God Almighty, should be saved, each one according to his individual knowledge. And, as I think, the Saviour also exerts His might because it is His work to save; which accordingly He also did by drawing to salvation those who became willing, by the preaching [of the Gospel], to believe in Him, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the Gospel, as He did descend; it was either to preach the Gospel to all or to the Hebrews only. If, accordingly, to all, then all who believe shall be saved, although they may be of the Gentiles, on making their profession there; since God’s punishments are saving and disciplinary, leading to conversion, and choosing rather the repentance them the death of a sinner; and especially since souls, although darkened by passions, when released from their bodies, are able to perceive more clearly, because of their being no longer obstructed by the paltry flesh. If, then, He preached only to the Jews, who wanted the knowledge and faith of the Saviour, it is plain that, since God is no respecter of persons, the apostles also, as here, so there preached the Gospel to those of the heathen who were ready for conversion. And it is well said by the Shepherd, They went down with them therefore into the water, and again ascended. But these descended alive, and again ascended alive. But those who had fallen asleep, descended dead, but ascended alive. (The Shepherd 3.9.16) — Clement of Alexandria, The Stromata, Book 6, chapter 6

Long-suffering is sweetness above honey; not because it is long-suffering, but in consequence of the fruit of long-suffering. Since, then, the man of self-control is devoid of passion, inasmuch as he restrains the passions, not without toil; but when habit is formed, he is no longer a man of self-control, the man having come under the influence of one habit and of the Holy Spirit. – Clement of Alexandria, Selections from the Prophets XLV

Be patient, said he, and of good understanding, and you will rule over every wicked work, and you will work all righteousness. For if you be patient, the Holy Spirit that dwells in you will be pure. He will not be darkened by any evil spirit, but, dwelling in a broad region, he will rejoice and be glad; and with the vessel in which he dwells he will serve God in gladness, having great peace within himself. But if any outburst of anger take place, immediately the Holy Spirit, who is tender, is straitened, not having a pure place, and He seeks to depart. For he is choked by the vile spirit, and cannot attend on the Lord as he wishes, for anger pollutes him. For the Lord dwells in long-suffering, but the devil in anger. The two spirits, then, when dwelling in the same habitation, are at discord with each other, and are troublesome to that man in whom they dwell. For if an exceedingly small piece of wormwood be taken and put into a jar of honey, is not the honey entirely destroyed, and does not the exceedingly small piece of wormwood entirely take away the sweetness of the honey, so that it no longer affords any gratification to its owner, but has become bitter, and lost its use? But if the wormwood be not put into the honey, then the honey remains sweet, and is of use to its owner. You see, then, that patience is sweeter than honey, and useful to God, and the Lord dwells in it. But anger is bitter and useless. Now, if anger be mingled with patience, the patience is polluted, and its prayer is not then useful to God. I should like, sir, said I, to know the power of anger, that I may guard myself against it. And he said, If you do not guard yourself against it, you and your house lose all hope of salvation. Guard yourself, therefore, against it. For I am with you, and all will depart from it who repent with their whole heart. For I will be with them, and I will save them all. For all are justified by the most holy angel.

Tertullian (200 AD):

Again, for the custom which some have of sitting when prayer is ended, I perceive no reason, except that which children give. For what if that Hermas, whose writing is generally inscribed with the title The Shepherd, had, after finishing his prayer, not sat down on his bed, but done some other thing: should we maintain that also as a matter for observance? Of course not. Why, even as it is the sentence, “When I had prayed, and had sat down on my bed,” is simply put with a view to the order of the narration, not as a model of discipline. Else we shall have to pray nowhere except where there is a bed! Nay, whoever sits in a chair or on a bench, will act contrary to that writing. — Tertullian, On Prayer chapter 16

Here Tertullian notes that some Christians were treating The Shepherd as a pattern for conduct, following Hermas’s example of sitting after prayer. He does not dispute Hermas’ “high authority” at this point, he treats its influence as widespread in the churches.

[After joining the Montanist:] These (pleas) you (will urge) to me, most benignant interpreter of God. But I would yield my ground to you, if the scripture [writing] of the Shepherd, which is the only one which favours adulterers, had deserved to find a place in the Divine canon; if it had not been habitually judged by every council of Churches (even of your own) among apocryphal and false (writings); itself adulterous, and hence a patroness of its comrades;… — Tertullian, On Modesty chapter 10

Tertullian is most likely just exaggerating the fact that at various councils they’ve never included Hermas in their canon, as if this proved it was false. But it was read in the churches.

Pseudo-Cyprian (190-300 AD):

The Scripture says: “Woe to the shepherds if they are found to be neglectful. How will they answer the Lord? What will they say ? That they have been attacked by their flock ? They are not to be believed. It is unbelievable that a shepherd can suffer harm from his flock. Rather he will be punished for his falsehood.” (The Shepherd 3.9.31) Elsewhere it says: “They seek you as a leader. Do not refuse. Be for them as one of them. Take care of them and so sit down.” (Sirach 32:1) — Psuedo-Cyprian, De Aleatoribus chapter 2 [Possible author Victor of Rome 190 AD]

“But if He find any one of these sheep strayed, woe to the shepherds! And if the shepherds themselves have strayed, what answer will they give Him for their flocks? Will they perchance say that they were harassed by their flocks? They will not be believed, for the thing is incredible that a shepherd could suffer from his flock; rather will he be punished on account of his falsehood.” The Shepherd of Hermas Book 3, Similitude 9, chapter 31

Commodianus (250 AD):

The arranged time comes to our people; there is peace in the world; and, at the same time, ruin is weighing us down from the enticement of the world, (the destruction) of the reckless people whom you have rent into schism. Either obey the law of the city, or depart from it. You behold the mote sticking in our eyes, and will not see the beam in your own.” – Commodianus – On Christian Discipline, Ch. 66

“Oh foolish, and unstable, and miserable man! Do you not understand that all these things belong to another, and are under the power of another? For the lord of this city will say, ‘I do not wish you to dwell in my city; but depart from this city, because you obey not my laws.‘ You, therefore, although having fields and houses, and many other things, when cast out by him, what will you do with your land, and house, and other possessions which you have gathered to yourself? For the lord of this country justly says to you, ‘Either obey my laws or depart from my dominion.‘ What, then, do you intend to do, having a law in your own city, on account of your lands, and the rest of your possessions? – The Shepherd of Hermas, Similitude 1

Origen of Alexandria (230-248 AD):

Two angels attend each human being. One is an angel of justice, the other an angel of iniquity. If good thoughts are present in our hearts and justice springs up in our souls, the angel of the Lord is undoubtedly speaking to us. But, if evil thoughts turn over in our hearts, the devil’s angel is speaking to us. [The Shepherd 2.6.2] Just as there are two angels for individuals, so, I believe, there are different angels in individual provinces, some good and some evil. — Origen, Homilies on Luke 12.5

But, if it displeases anyone, he should go to the book entitled The Shepherd. There he will find that two angels are present to every man: a wicked angel, who exhorts him to wrongdoing; and a good angel, who urges him to do everything good. — Origen, Homilies on Luke 35.3

That all things were created by God, and that there is no creature which exists but has derived from Him its being, is established from many declarations of Scripture; those assertions being refuted and rejected which are falsely alleged by some respecting the existence either of a matter co-eternal with God, or of unbegotten souls, in which they would have it that God implanted not so much the power of existence, as equality and order. For even in that little treatise called The Pastor or Angel of Repentance, composed by Hermas, we have the following: First of all, believe that there is one God who created and arranged all things; who, when nothing formerly existed, caused all things to be; who Himself contains all things, but Himself is contained by none. And in the Book of Enoch also we have similar descriptions. But up to the present time we have been able to find no statement in holy Scripture in which the Holy Spirit could be said to be made or created, not even in the way in which we have shown above that the divine wisdom is spoken of by Solomon, or in which those expressions which we have discussed are to be understood of the life, or the word, or the other appellations of the Son of God. – Origen, On First Principles 1.3.3

But that we may believe in the authority of holy Scripture that such is the case, hear how in the book of Maccabees, where the mother of seven martyrs exhorts her son to endure torture, this truth is confirmed; for she says, I ask of you, my son, to look at the heaven and the earth, and at all things which are in them, and beholding these, to know that God made all these things when they did not exist. In the book of the Shepherd also, in the first commandment, he speaks as follows: First of all believe that there is one God who created and arranged all things, and made all things to come into existence, and out of a state of nothingness. Perhaps also the expression in the Psalms has reference to this: He spoke, and they were made; He commanded, and they were created. For the words, He spoke, and they were made, appear to show that the substance of those things which exist is meant; while the others, He commanded, and they were created, seem spoken of the qualities by which the substance itself has been moulded. – Origen, On First Principles 2.1.5

Origen says “Authority of Holy Scripture” then quotes from Maccabees and the Shepherd and the Psalms for his doctrine. Origen believed these Maccabees and the Psalms were inspired scripture, so Origen quoting the Shepherd right in between shows he believed the book to be Holy Scripture.

With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, “The thought of a man will make confession to You, and the rest of the thought shall observe to You a festival day.” That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: “If the spirit of the ruler rise up against you, leave not your place; for soundness restrains great offenses.” The Apostle Paul also will bear testimony to the same point in the words: “Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ.” That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, “Blessed is the man whose help is in You, O Lord, Your ascents (are) in his heart.” And the apostle says that “God put it into the heart of Titus.” That certain thoughts are suggested to men’s hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, “And the angel who spoke in me answered.” (Zechariah 1:14) The book of the Shepherd declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his Epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed — the angels of God over the way of light, the angels of Satan over the way of darkness. – Origen, On First Principles 3.2.4

For as man is said to consist of body, and soul, and spirit, so also does sacred Scripture, which has been granted by the divine bounty for the salvation of man; which we see pointed out, moreover, in the little book of The Shepherd, which seems to be despised by some, where Hermas is commanded to write two little books, and afterwards to announce to the presbyters of the Church what he learned from the Spirit. For these are the words that are written: “And you will write, he says, two books; and you will give the one to Clement, and the other to Grapte. And let Grapte admonish the widows and orphans, and let Clement send through all the cities which are abroad, while you will announce to the presbyters of the Church.” (The Shepherd 1.2.4) Grapte, accordingly, who is commanded to admonish the orphans and widows, is the pure understanding of the letter itself; by which those youthful minds are admonished, who have not yet deserved to have God as their Father, and are on that account styled orphans. They, again, are the widows, who have withdrawn themselves from the unjust man, to whom they had been united contrary to law; but who have remained widows, because they have not yet advanced to the stage of being joined to a heavenly Bridegroom. Clement, moreover, is ordered to send into those cities which are abroad what is written to those individuals who already are withdrawing from the letter — as if the meaning were to those souls who, being built up by this means, have begun to rise above the cares of the body and the desires of the flesh; while he himself, who had learned from the Holy Spirit, is commanded to announce, not by letter nor by book, but by the living voice, to the presbyters of the Church of Christ, that is, to those who possess a mature faculty of wisdom, capable of receiving spiritual teaching. – Origen, On First Principles 4.1.11

This passage is further evidence that Origen believed the Shepherd to be Divinely inspired Scripture.
But as it is not sufficient, in the discussion of matters of such importance, to entrust the decision to the human senses and to the human understanding, and to pronounce on things invisible as if they were seen by us, we must, in order to establish the positions which we have laid down, adduce the testimony of Holy Scripture. And that this testimony may produce a sure and unhesitating belief, either with regard to what we have still to advance, or to what has been already stated, it seems necessary to show, in the first place, that the Scriptures themselves are divine, that is, were inspired by the Spirit of God. – Origen, On First Principles 4.1.1
In Commentary on Romans, Origen says he believes the Shepherd is divinely inspired (quoted below)

“Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and any brothers who may be with them.” (Romans 16) Concerning these there is a simple greeting, and no exceptional praise is said additionally of them. But I think that Hermas is that writer of that book called “The Pastor,” [Shepherd] a scripture that seems to me very useful and, in my opinion, divinely inspired. — Origen, Commentary on Romans 10.31

Similarly, here, when they are still weeping and praying to God, it is expressed in the plural: They cried and entreated. But when they find God, it is no longer in the plural (He spoke to them), but in the singular: “He spoke to him.” For the many who have found God and hear His word have become one. For the one who sins is divided and falls away from unity with God, but the many who follow God’s commandments are one. As the Apostle testifies: For we, being many, are one bread and one body. And again: One God, one Christ, one faith, one baptism. Likewise, when Scripture speaks of unity, it uses phrases like: “We are all one in Christ Jesus.” And: “I betrothed you all as a chaste virgin to Christ.“ And those who please the Lord are one, as seen in the prayer of the Savior to the Father concerning His disciples: “Holy Father, grant that they may be one, as You and I are one.“ When the saints are called members of one another, what else does it mean but that they are one body? And in The Shepherd, the structure of the tower, built with many stones yet appearing as one, signifies the unity and harmony of the many. (The Shepherd 1.3) — Origen, Commentary on Hosea (fragment), PG. 13.825, 828

If someone should desire to soften down a teaching of this kind and should venture to use a Scripture that is in circulation in the church, but is not acknowledged by all to be divine, the passage might be taken from The Shepherd, concerning some who are put in subjection to Michael as soon as they believe. Origen, Ante-Nicene Fathers vol. 9 page 509

Many in the Church did believe it to be divine, but Origen is saying not everyone did.

Eusebius:

But in the course of my history I shall be careful to show, in addition to the official succession, what ecclesiastical writers have from time to time made use of any of the disputed works, and what they have said in regard to the canonical and accepted writings, as well as in regard to those which are not of this class….But as the same apostle, in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called The Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it. — Eusebius, Church History, Book 3, chapter 3, section 3, 6

Since, in the beginning of this work, we promised to give, when needful, the words of the ancient presbyters and writers of the Church, in which they have declared those traditions which came down to them concerning the canonical books, and since Irenæus was one of them, we will now give his words and, first, what he says of the sacred Gospels: “Matthew published his Gospel among the Hebrews in their own language, while Peter and Paul were preaching and founding the church in Rome. After their departure Mark, the disciple and interpreter of Peter, also transmitted to us in writing those things which Peter had preached; and Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared. Afterwards John, the disciple of the Lord, who also reclined on his bosom, published his Gospel, while staying at Ephesus in Asia.”…. He states these things concerning the Apocalypse in the work referred to. He also mentions the first Epistle of John, taking many proofs from it, and likewise the first Epistle of Peter. And he not only knows, but also receives, The Shepherd, writing as follows: “Well did the Scripture speak, saying, ‘First of all believe that God is one, who has created and completed all things,’” etc. (The Shepherd 2.1) Eusebius, Church History, Book 5, chapter 8, sections 1-4, 7

Athanasius:

Thus do they vainly speculate. But the godly teaching and the faith according to Christ brands their foolish language as godlessness. For it knows that it was not spontaneously, because forethought is not absent; nor of existing matter, because God is not weak; but that out of nothing, and without its having any previous existence, God made the universe to exist through His word, as He says firstly through Moses: “In the beginning God created the heaven and the earth;” Genesis 1:1 secondly, in the most edifying book of the Shepherd, “First of all believe that God is one, which created and framed all things, and made them to exist out of nothing.” The Shepherd 2.1 To which also Paul refers when he says, “By faith we understand that the worlds have been framed by the Word of God, so that what is seen has not been made out of things which do appear.” Hebrews 11:3 – Athanasius, On the Incarnation of the Word, chapter 3 (318 AD)

In contrast to his later words:

But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. — Athanasius, Letter 39.7 (367 AD)

This quote is confusing because the Fathers did call these books Holy Scripture, including Athanatius in the previous quote. Athanatius himself quotes from Wisdom and Baruch and calls it Holy scripture. But he affirms the books were appointed to be read by the Fathers, including the Shepherd. We don’t really know what was going on in his head when he said this.

[How the test ‘Coessential’ came to be adopted at Nicæa]…. But we must now mention it, in order that hence also the accuracy of the great synod may be shown. For the assembled bishops wished to put away the impious phrases devised by the Arians, namely ‘made of nothing,’ and that the Son was ‘a thing made,’ and a ‘creature,’ and that ‘there was a time when He was not,’ and that ‘He is of mutable nature.’ And they wished to set down in writing the acknowledged language of Scripture, namely that the Word is of God by nature Only-begotten, Power, Wisdom of the Father, Very God, as John says, and as Paul wrote, brightness of the Father’s glory and express image of His person. But Eusebius and his fellows, drawn on by their own error, kept conferring together as follows: ‘Let us assent. For we also are of God: for there is one God of whom are all things 1 Corinthians 8:6, and old things are passed away, behold all things are made new, but all things are of God 2 Corinthians 5:17-18 .’ And they considered what is written in the Shepherd, ‘Before all things believe that God is one, who created and set all things in order, and made them to exist out of nothing.’ But the Bishops, beholding their craftiness, and the cunning of their impiety, expressed more plainly the sense of the words ‘of God,’ by writing that the Son is of the Essence of God, so that whereas the Creatures, since they do not exist of themselves without a cause, but have a beginning of their existence, are said to be ‘of God,’ the Son alone might be deemed proper to the Essence of the Father. … — Athanasius, Ad Afros Epistola Synodica chapter 5

The Shepherd was authoritative enough in the Church for the Arians to appeal to it to make a point. Why would they appeal to or consider taking a statement from a book that nobody accepts to prove their point? The Church would have to had respected and accepted Hermas enough for the Arians to appeal to it to try and beguile Christians who accepted its authority.

“Now Eusebius and his fellows were at the former period examined at great length, and convicted themselves, as I said before; on this they subscribed; and after this change of mind they kept in quiet and retirement ; but since the present party, in the fresh arrogance of irreligion, and in dizziness about the truth, are full set upon accusing the Council, let them tell us what are the sort of Scriptures from which they have learned, or who is the Saint by whom they have been taught, that they have heaped together the phrases, ‘out of nothing ,’ and ‘He was not before His generation,’ and ‘once He was not,’ and ‘alterable,’ and ‘pre-existence,’ and ‘at the will.’ which are their fables in mockery of the Lord. For the blessed Paul in his Epistle to the Hebrews says, ‘By faith we understand that the ages were framed by the Word of God, so that that which is seen was not made of things which do appear Hebrews 11:3.’ But nothing is common to the Word with the ages ; for He it is who is in existence before the ages, by whom also the ages came to be. And in the Shepherd it is written (since they allege this book also, though it is not of the Canon ), ‘First of all believe, that God is one, who created all things, and arranged them, and brought all things from nothing into being;’ but this again does not relate to the Son, for it speaks concerning all things which came to be through Him, from whom He is distinct; for it is not possible to reckon the Framer of all with the things made by Him, unless a man is so beside himself as to say that the architect also is the same as the buildings which he rears.” — Athanasius, De Decretis, chapter 5.18

Didymus of Alexandria (380 AD):

“He lies down upon a gathering of stones, and shall live among pebbles.” This means that the ungodly wishes to be anti-god and antichrist. For God dwells in a temple and Christ as well, as it is said: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” And again it is said: “If anyone loves me, I and the Father will come and make our abode with him.” “For we are the house of Christ, if we hold firm the confidence and the boast until the end.” Now the house is a composition of stones, skillfully joined together for unity with others. Such is virtue and purity and the very participation in the One. The gathering of stones scattered and the mingling of pebbles is something akin to wickedness, which has no unity but disorder. The ungodly, then, has his whole manner of life in a house of wickedness, disordered, built according to external stones that do not fit “the structure of the tower,” according to the Shepherd. (Vision 3.2.7) – Didymus the Blind, Commentary on Job, 224:22

“But now, having looked upon your faces, I will not lie.” (Job 6:28) The saying is instructive, in that one should not speak words of slander about those who are absent, but should speak face to face what must be said. For it is written: “Do not slander, nor listen gladly to one who slanders.” (The Shepherd 2.2) And the saying “I will not lie” is one of frankness. (2 Corinthians 11:31) – Didymus the Blind, Commentary on Job, 184:33

…In the book of catechesis entitled The Shepherd much of the contents is conveyed through wives and virgins, some of it to do with virtues and blessings, and some vices and punishments, which the reader of the book will interpret. – Didymus the Blind, Commentary on Zechariah 5:8

In context Didymus quotes from Proverbs, Wisdom, Psalms, 2 Kings, the Gospels, 2 Corinthians then Revelation to establish that women are often used as symbols for both vices and virtues in the Scriptures, and after Revelation his last reference to his point is The Shepherd. This excerpt is also in line with Athanasius saying what books were appointed to be read by those who newly join the Church and need instruction, Didymus calls the Shepherd “the book of catechesis [instruction].”

Now, how did those who were wounded to good effect so as to die to impiety become Ethiopians, if not by being born of the devil and choosing to do his will? In fact, it is said of him that he is black as a result of the darkness of his ignorance and malice, as indicated in the book of repentance called Shepherd and in the Epistle of Barnabas. – Didymus the Blind, Commentary on Zechariah 9

Those struck by God’s sword are Ethiopians in that they share in the devil’s evil and sin, getting their name from his blackness; in the Shepherd (3.9.19) and in the Epistle of Barnabas (4:9), remember, Satan is called black, falling away from the splendor and virtue and spiritual whiteness that only the person whitened by God can completely possess. – Didymus the Blind, Commentary on Zechariah 13

Jerome (392 AD):

Hermas whom the apostle Paul mentions in writing to the Romans “Salute Phlegon, Hermes, Patrobas, Hermas and the brethren that are with them” is reputed to be the author of the book which is called “Pastor” [Shepherd] and which is also read publicly in some churches of Greece. It is in fact a useful book and many of the ancient writers quote from it as authority, but among the Latins it is almost unknown. — Jerome, On Illustrious Men chapter 10

And if it is said of a righteous man and a man of the Church, “The gray hairs of a man are his wisdom,” why should it not be said of the wicked man and the heretic, “The gray hairs of a man are his folly”? Of this old age Daniel was speaking to the presbyter: “You who are worn out with evil days” (Daniel 13:52). Hence also in the book called the Shepherd (if anyone is willing, however, to accept the reading of that book), the Church is seen at first as an old woman with gray hair, and then as a young girl, a bride adorned with her hair. And when the pride of heretics is brought low, or the insult which they inflict daily upon ecclesiastical men, still they do not return to the Lord; but in all these things they in no way seek Him, for they have become hot like an oven and have not sought Him; they have devoured their judges, and their kings have all fallen together, and there is no one who cries out to the Lord (Hosea 7:4–7). All these things they have endured so that they might seek the Lord, whom they have refused to seek. – Jerome, Commentary on Hosea, Book 2, PL 25:878A-B

Rufinus (400 AD):

But it should also be known that there are other books which are called not “canonical” but “ecclesiastical” by the ancients: that is, the Wisdom attributed to Solomon, and another Wisdom attributed to the son of Sirach, which the Latins called by the title Ecclesiasticus, designating not the author of the book but its character. To the same class belong the book of Tobit and the book of Judith, and the books of Maccabees. With the New Testament there is the book which is called the Shepherd of Hermas, and that which is called The Two Ways and the Judgment of Peter. They were willing to have all these read in the churches but not brought forward for the confirmation of doctrine. The other writings they named “apocrypha,” which they would not have read in the churches. These are what the fathers have handed down to us, which, as I said, I have thought it opportune to set forth in this place, for the instruction of those who are being taught the first elements of the Church and of the Faith, that they may know from what fountains of the Word of God they should draw for drinking. – Rufinus, Commentary on the Apostles Creed, chapter 38 (400 AD)’

Anonymous (5th Century):

For I think that all the saints are called the five wise virgins, although they are countless, because of the five spiritual senses, and all sinners are called the five foolish virgins, although they are countless, because of the five carnal senses. And just as all the churches of Christ are called the seven churches because of the seven spirits, even though there are many. For all churches in which there is a fuller virtue of wisdom beyond the other virtues are deemed to be one church; again, all the churches in which understanding is more abundant than the other virtues is called a second church, and so going spirit by spirit you will find the seven churches. Likewise also because of the twelve graces, which the angel in the Shepherd (if that writing is agreeable to all Christians) explains in the person of twelve virgins, are found to be the twelve tribes (The Shepherd 3.9.15.1-2). For example, all souls in which the virtue of truth excels beyond the other virtues are one tribe. For not all graces exist equally in all people, but one person excels more in this grace and another in that grace.” — Anonymous, Incomplete Commentary on Matthew (Opus Imperfectum), volume 2, page 268-69, 5th century

Caesarius of Arles (520 AD):

We have proposed to us in a certain book, dearly beloved, a parable of the elm and the vine. Anyone who reads it carefully will find in it much edification for his soul (The Shepherd 3.2) … — Caesarius of Arles, Sermon 27, On the Parable of the Elm Tree and the Vine’

Bede (700 AD):

“But they said, ‘It is his angel.’” Acts 12:15 That each of us has angels is found in The Book of the Shepherd and in many places in holy scripture. The Lord said of little children, “Their angels always bebold the face of my father.” Also Jacob referring to himself spoke of “the angel who saved me from all evils.” And here the disciples believed that the apostle Peter’s angel was coming. — Bede, Commentary on Acts 12:15 (700 AD)

Later Writers (800 AD):

“…This Rufus too, about whom we ourselves have nothing further to say, is greeted as one chosen in the Lord, because I believe Paul knew him to be of the number not of the many who are called, but of the few who are chosen (Matthew 22:14); and he judged his mother to be of such merit that Paul called her his own mother, with whom he himself shares one and the same motherly affection, just as Jesus did with John. “Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them” (Romans 16:14); he greets these all together because he knew them to be of one mind in Christ, that is, joined in Christian friendship, and he greets at the same time the brothers who were with them, whose names he passes over. Yet suppose that this Hermas is the author of that little book which is called the Shepherd, a writing that seems to me very useful and, as I think, divinely inspired [repeating Origen’s words]; but because he assigns no word of praise to him, I think the reason is that he appears, as that writing itself shows, to have been converted to repentance after many sins, and therefore he does not write any reproach against him, for he had learned from Scripture not to heap blame on a man who is turning away from sin, nor does he bestow any praise on him, because he was still placed under the angel of repentance, by whom at the appointed time he would again have to be presented to Christ. Moreover, it is understood that those whose greeting is joined together had lived together in the same place.” — Rabanus Maurus, Expositions on the Epistles of Blessed Paul, Book 8, Chapter 16, [840 AD] PL 111:1709-10A

Greet Rufus. Up to this point he [Paul] has been greeting Jews; now he greets Romans. And greet his mother and mine—mine by age, not by birth. Greet Asyncritus, and the rest. Of these there is a simple greeting, and he adds nothing notable in the way of praise. By his own example he teaches us what kind of friends we ought to greet in our letters: not those who are rich in the wealth or honors of this world, but those who are made rich by grace and faith. Hermas: I for my part think that this Hermas is the writer of that little book which is called the Shepherd, a writing that seems to me very useful and, as I think, divinely inspired [repeating Origen’s words]; and the fact that he assigns him no praise shows that, after many sins, he had been converted to repentance. — Sedulius Scotus, Collections on all the blessed Paul’s epistles (written around 860): I. On the Epistle to the Romans, chapter 16. PL 103:124D

Extra

Codex Sinaiticus: Along with the normal New Testament books, the epistle of Barnabas and Shepherd of Hermas are included. Compiled/written: 4th century, often placed around the middle of the 4th century.

Ante-Nicene Christianity