Hermas is usually thought to come from Rome some time in the sec-
ond century CE, but recently a good case has been made for an earlier date
toward the end of the first century CE(see Maier 1991, 55–58). The cir-
cumstances in which apostasy and betrayal occurred are not given, but
two things are discussed which may shed some light on the matter. First,
there are references to persecution, either past or to come (Herm. Vis.2.2.7;
4:1.6–9; Herm. Sim.8.6.4; 8.8.2). This could relate to the time of Domitian,
Pliny, or any similar second-century CEsituation in which Christians were
publicly arraigned and required to confirm or to deny their faith. Second,
denial and defection are often associated with the problem of riches, a
recurrent theme of the book (Herm. Vis.1.4.2; 2.2.6–8; 3.6.5; Herm. Sim.
1.4–6; 6.2.3–4; 8.8.2; 8.9.1–3; 9.19.3). Wealthy Christians, some of whom
became wealthy as Christians (Herm. Sim.8.9.1), and many of whom were
probably benefactors and/or leaders of the house churches, found themselves
pried from the Christian community by their social and financial connec-
tions to the outside world and the pressure to live according to pagan stan-
dards (Herm. Sim.8.8.1; 8.9.1–3; 9.20.2; Herm. Mand.10.1.4–5; thus Maier
1991, 66–67; also P. Lampe 1987, 71–78, who thinks Hermas’s notion of a
second repentance, and the concession that the rich can be involved in
one business rather than many, are designed to entice the rich back to the
church and to ensure that the poor are taken care of). It is probable that Her-
mas himself had once been rich, but was not so now (likely because of
imprisonment and confiscation), so that he knew some of the pressures at
first hand. James S. Jeffers (1991, 171–72), however, separates the problems
of apostasy and wealth. In any case, it seems, some continued in the faith
even if they didn’t do the works of faith, but others were absorbed entirely
into their pagan environment (Herm. Sim.8.9.1–3, 8.10.3).
The problems of the wealthy seem to have been constantly on the
mind of the author, no doubt because assimilation was a constant tempta-
tion and, in itself, accounted for some of the defections. But the acid test
often came in times of persecution. For while the Romans did not author-
ize any official or widespread persecution, when Christians were brought
to their attention by informers or by their own activities, these same Chris-
tians were invariably faced with a stark option: confess and die, or deny and
live. In addition, the families stood to lose all their property through con-
fiscation.
For some of the wealthy and well connected, it seems, allegiance was
too great a price to pay. Hermas (Vis.3.6.5) speaks of those who “have
faith, but also have the riches of this world. Whenever persecution comes,
they deny their Lord because of their riches and their business affairs.”
nora
(Nora)
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