The Shepherd Of Hermas

Ancient Texts and Modern Questions

"The Shepherd can furnish nothing attractive. He who brings nothing to it, gets nothing from it."

The above quote is from the introduction to this ancient text variously known in English as The Shepherd of Hermas or The Pastor of Hermas (since, etymologically, both "pastor" and "shepherd" tend to carry a similar meaning), but herein referred to merely as Hermas...) and that quote might put you off right away. I mean, why read it if it's not gonna produce anything attractive?

This provides me with an excellent opportunity to briefly talk about why I'm interested in any of these texts at all. Isn't the Bible enough? Yes, yes, the Bible absolutely is enough. There is seemingly no end to what the texts of the Bible can "furnish" in our lives in terms of both comforting us when we need to be comforted and disturbing us when we need to be disturbed. Personally, I have been making it a practice to work through the whole Bible once a year, as well as almost daily spending a little time reflecting on a small chunk of Scripture (usually a Psalm), allowing the Bible to read me as much as I read it. I have the utmost respect for the Bible, and as much as I'd like to spill some ink here to discuss textual criticism, reception history, and translation method... I won't. It is worth super-briefly mentioning, though, canonical variation. Leaving the Old Testament / Hebrew Bible out of it and considering only post-Jesus texts (which would then also remove the question of the so-called apocryphal/inter-testamental texts that many of our Catholic and Eastern Orthodox brothers & sisters employ to varying degrees in their canons), it bears noting that for the first 3 or 4 centuries of the Church, there was no official 100% consensus on the texts that made up the Christian canon (aka the New Testament). Some people make too much of this fact, while others make too little, but the reason I bring it up here is that this text in particular that we're going to look at was considered by several prominent early Christian leaders (Irenaeus, Clement of Alexandria, Origen, etc) seemed to have considered it as basically "scripture", on a plain with the other writings that made it into the NT.

To be clear, though: Hermas didn't make the cut, and (for the most part) I'm glad for it. A friend/mentor of mine often says he's glad he doesn't have to theologically reconcile some of these peripheral texts alongside the Bible, and I can empathize. Frankly, sometimes, it can be hard enough to reconcile the authoritative texts we have!

So, since Hermas is definitively not scripture and notoriously difficult to understand, why bother with it? For me, any time I can get another little piece of the cultural puzzle of the Ancient Near Eastern or Early Christian worlds, I'm in. You don't have to accept what these texts say as "authoritative" to have them elucidate the authoritative texts. The ways they both harmonize with and create dissonance with the biblical texts are telling, and I find my eyes are then able to read the Bible in fresh, deepened ways. Now, this is not risk-free. Some time, I'd like to explore the complex concept of hermeneutic... but another day, another day.

Previously, I've blogged through the letters of Ignatius, and in the next few weeks I'd like to look at the so-called Epistle To Diognetus (which is a mind-blower), but today, Hermas. I'll start with a textual disclaimer, give a brief overview of the book, highlight just a few notable things for consideration, then I'll append a BOATLOAD of quotes near the end, for good measure.

Textual Disclaimer: The version of this I read is part of a massive anthology of texts creatively dubbed The Complete Ante-Nicene Fathers Collection, which is an ebook compilation of virtually every available Christian writing between the very-rough-dates of 100 AD and 325 AD ("Ante-Nicene = before the Council of Nicaea).  If this were a paper copy, it could basically anchor an ocean-liner.  She's big.  But the ebook cost was RIDICULOUSLY low, in part because it's just so ooooooold... not merely the original texts, but even the translations.  This particular book was translated by Rev. F. Crombie in the 1800s!  I mean, one could rightly note that "Well, the text probably hasn't changed all that much, since it was written (potentially up to) 1800 years ago anyway!", and while that'd be partially true, it'd also be partially true that: textual criticism has actually made some strides since Crombie did his work, as has the translation process. That being said, the biggest thing to beware of would be to not over-commit to any isolated ideas that pop up in the reading. Themes are not likely to be out of date, but soundbites might be.

Brief Overview: So, we don't know who wrote it or when (ain't that always the way?), but at least in its original form it likely goes waaaaaay back, being attested by as early as the 2nd century. The Hermas named may be the Hermas listed in Romans 16:14, but who knows... I don't know about you, but I know several Marcs, myself. Whoever the author is, this Hermas is framed in the opening sentence as being a slave, which is rather interesting. In the opening frame, he ends up seeing a beautiful woman and wishing she were his wife (a nod to the potential of aesthetic beauty to stir our hearts), and then falls asleep with such thoughts on his mind. The remainder of the book is framed as a dream/vision, given to him and unpacked for him by the titular "shepherd". The dream sequence is highly stylized/organized, broken down into what are often labeled as 3 "visions", 12 "commandments" (rules for living), and 10 "similitudes" (a cross between allegory & parable). Did I mention the book is big? It's hard to say how the original Greek or Latin word-counts might compare, but in the average English translation it's roughly 3 times the length of the book of Revelation! Since I had almost no pre-conceived notions of the book, this was a fascinating experiment with hermeneutics... but, again, NOT TODAY, JOLICOEUR.

Before I draw out a few points of interest, let me acknowledge one pain-point and one cringe-point in the text:

1. There is a somewhat problematic connection in the book's last section (Ninth Similitude, 52/57) between "whiteness" and "purity" (as well as "blackness" and the opposite thereof): "'Now all these persons were found white who believed, and who will yet believe, for they are of the same race. This is a happy race, because it is innocent... they are of a good race...'" Obviously, this little quote is completely bereft of context, but that's not really the point. Even reading these words today is likely to cause a visceral reaction in anyone paying attention. Now, since we don't know who wrote this book or to whom, I can't say this with utter confidence, but given the "ethnicity" (if that's the right word) of some of its earliest champions, it seems terribly unlikely that the "whiteness" in mind would have had any connection whatsoever to skin tone. Context is king.

2. There's also an odd section of the same similitude (Ninth Similitude, 22/57) where a bunch of women end up kissing him. The text is not explicit enough to describe exactly how or why, and actually kinda weaves in some mixed signals (like it's playful but also like it's fraternal). I couldn't help but think of the scene in Monty Python And The Holy Grail where Sir Galahad finds himself at Castle Anthrax... which was always the most awkward scene of the film for me while growing up. Anyway... yes, it's a strange and unclear section. It may, in fact, carry a wonderful and constructive meaning, but without understanding the context, it'll simply sit there creepily in the corner, either being ignored or looked down upon, whether warranted or not. Ancient texts are ancient, lest we forget.

Now, for a few of themes that stood out the most to me upon first-blush:

1. The Church

“'Who do you think that old woman is from whom you received the book?' And I said, 'The Sibyl.' 'You are in a mistake,' says he; 'it is not the Sibyl.' 'Who is it then?' say I. And he said, 'It is the Church.'  And I said to him, 'Why then is she an old woman?' 'Because,' said he, 'she was created first of all. On this account is she old. And for her sake was the world made.'" (Second Vision, 6/7)

The author has an incredibly high view of the Church. Though it's not explicit, the implied desire for union he has with the woman in the opening frame to the book is likely analogous to the union available between believers and Christ through the Church. The Church is always portrayed as female in the text, and I would argue that the Church is always the universal Church, not really local expressions of the church. In Similitude Eight, the sinful are labeled as "...apostates and traitors of the Church...” (12/21), and the most significant similitude (the ninth) develops the corporate salvation idea that individuals are fitted for salvation by being built into a tower which is the Church.

Some people are inclined to think that a high view of the Church is a later development owing to political reform, and while I have already acknowledged the textual uncertainty of what we're dealing with here, the theme seems too robust to be easily written off as accretion. Whether universal or not, this sense of each believer being built together into a single, beautiful, multifaceted yet monolithic and strong "bride of Christ" runs to the very earliest days of the Christian story.

2. Way Of Life

"'If you lay [these commandments] down as certain that they can be kept, then you will easily keep them, and they will not be hard. But if you come to imagine that they cannot be kept by man, then you will not keep them.'" (Commandment Twelfth, 4/9)

One of the most common reasons for leaning away from dealing much with this text (cited by Protestants and pre-Protestants alike) is it's emphasis upon a moralism that could be seen to veer upon legalism. I mean, there are 12 commandments... the author decided the Decalogue needed a couple of upgrades! Kidding aside, this is a serious consideration, but perhaps not for the reason you might think. In many modern contexts, the issue is often not that we place too much emphasis upon morality, but that we place virtually no emphasis upon morality. The early critics of Hermas would not likely have been lobbying against expectations, but against undue or improper expectations. There are some surprising words about divorce and remarriage, for example, which are likely to stick in the craw. I must say, though, that I find this section particularly interesting:

"'This fasting ... is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fasting which you intend to keep. First of all, be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord.'" (Similitude Fifth, 7/14)

There's really not a whole lot about fasting in the NT, and certainly nothing this detailed. My limited understanding of how the Eastern Orthodox church teaches fasting suggests that it would be similar to the above. To the sensibilities of many of my contemporaries, this would seem far too "religious" to be of any value. After all, we're about "relationship", right? Whether Hermas portrays too rigid a lifestyle, I remain agnostic. My sense, though, is that it sheds light on how many early Christians were processing the nuance of following in The Way of Jesus, well-before such wrestling could be claimed to have been informed by Rome.

3. Restoration

"'...he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live.'" (Commandment Fourth, 7/8)

There is a Hebrews-like understanding of sin in the book, namely that "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God" (Hebrews 10:26,27, NIV). The image that Hermas uses for forgiveness of sins is restoration, but less like the personal restoration (becoming individually whole) and more like the restoration of a building... the building which is the Church. That being said, it's not always clear what the building might look like:

"'Repentance,' said she, 'is yet possible, but in this tower they cannot find a suitable place. But in another and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins.'"  (Vision Third, 15/25)

This "torture" is equated with "suffering", and in Hermas' view, suffering is salvific, not because sin deserves punishment, but because the stones which make up the Church require "dressing":

"'...of all these [people] the sins were remitted, because they suffered for the name of the Son of God.'" (Similitude Ninth, 48/57)

This is where it likely gets sticky for some (if it hasn't gotten sticky already). This "suffering" appears to be ordained by God through His messengers:

“'This ... is the angel of punishment; and he belongs to the just angels, and is appointed to punish... some are punished with losses, others with want, others with sicknesses of various kinds, and others with all kinds of disorder and confusion; others are insulted by unworthy persons, and exposed to suffering in many other ways...'" (Similitude Sixth, 6/10)

The degree and manner to which God can be said to be the author or cause of suffering is a hot topic, and we'll leave that potato off this menu, but whether He causes or allows, it is helpful to understand Hermas' view of suffering as redemptive. Early Christians did not (at least universally) see their pain as proof against God & His love for them, but were rather able to receive it as proof of His love for them.

...and this is just scratching the surface of what The Shepherd showed Hermas throughout the course of the text. Below is an exhausting list of the content I underlined throughout my first reading, but even before that, here's a handful of the perhaps most notable quotes:

"'There are two angels with a man—one of righteousness, and the other of iniquity.'” (Commandment Sixth, 2/5)

"'...it is good to follow the angel of righteousness, but to bid farewell to the angel of iniquity.'" (Commandment Sixth, 4/5)

"'Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky... As these things,' says he, 'are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man’s head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. You see, then, that the smallest things coming from above have great power when they fall upon the earth.'" (Commandment Eleventh, 6/6)

"'...neither are the righteous manifest in this life, nor sinners, but they are alike; for this life is a winter to the righteous, and they do not manifest themselves, because they dwell with sinners...'" (Similitude Third, 1/2)

"'You cannot see what is behind you, but you see what is before. Whatever, then, you cannot see, let alone, and do not torment yourself about it: but what you see, make yourself master of it, and do not waste your labour about other things...'" (Similitude Ninth, 5/57)

“'If you are not found to be curious about trifles ... you shall know everything.'" (Similitude Ninth, 10/57)

"'...it is impossible for him to be saved who now intends to deny his Lord; but to those who denied Him long ago, repentance seems to be possible.'" (Similitude Ninth, 46/57)

If you're interested in checking out the text for yourself (in light of all the caveats I led out with at the beginning of this article), here's a link to a free online version of it.

In end this section with a quote from the afterword to Hermas (presumably written by Crombie), which speaks to the long-distance difference between the 2nd & 3rd centuries and the 19th century:

"The Gospel has taught us to nauseate what even a regenerated heathen conceived to be praiseworthy, until the Christian family had become a developed product of the Church."

Our culture may have less of a gag-reflex today than they used to, but the Church is still being built.

---

(exhausting/exhaustive) List Of Notable Quotables (*the numbering of pages is based on my ebook, and thus relative*):

Visions:

First Vision:

"Is it not your opinion that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case, and the sin is great,” said she; “for the thoughts of a righteous man should be righteous..." (3/8)

"...then I heard from her, magnificently and admirably, things which my memory could not retain..." (7/8)

"With joyful countenance did she depart; and as she went, she said to me, 'Behave like a man, Hermas.'" (8/8)

Second Vision:

“'Can you carry a report of these things to the elect of God?' I say to her, 'Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe it.' 'Take it,' says she, 'and you will give it back to me.' Thereupon I took it, and going away into a certain part of the country, I transcribed the whole of it letter by letter; but the syllables of it I did not catch. No sooner, however, had I finished the writing of the book, than all of a sudden it was snatched from my hands; but who the person was that snatched it, I saw not.  (2/7) // This is an interesting commentary on oral tradition, as well as on the "letter of the law" v the "spirit of the law".

"...the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits." (4/7)

"...the remembrance of wrongs worketh death."  (5/7)

“'Who do you think that old woman is from whom you received the book?' And I said, 'The Sibyl.' 'You are in a mistake,' says he; 'it is not the Sibyl.' 'Who is it then?' say I. And he said, 'It is the Church.'  And I said to him, 'Why then is she an old woman?' 'Because,' said he, 'she was created first of all. On this account is she old. And for her sake was the world made.'" (6/7)

Vision Third:

“'Hermas, cease praying continually for your sins; pray for righteousness, that you may  have a portion of it immediately in your house.'” (3/25)

"When I would have sat down on her right, she did not permit me, but with her hand beckoned to me to sit down on the left." (3/25)

"'...both for those who sit on the right, and those who sit on the left, there are the same gifts and promises; only those sit on the right, and have some glory.'" (4/25)

"'...you will not cease praying for revelations, for you are shameless.'" (7/25)

“'Not because you are more deserving than all others that this revelation should be made to you—for there are others before you, and better than you, to whom these visions should have been revealed...'" (9/25)

"'These are they who have sinned, and wish to repent. On this account they have not been thrown far from the tower, because they will yet be useful in the building, if they repent.'" (11/25)

"'For as a round stone cannot become square unless portions be cut off and cast away, so also those who are rich in this world cannot be useful to the Lord unless their riches be cut down.'" (13/25)

"'Repentance,' said she, 'is yet possible, but in this tower they cannot find a suitable place. But in another and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins.'"  (15/25)

"...from Faith arises Self-restraint; from Self-restraint, Simplicity; from Simplicity, Guilelessness; from Guilelessness, Chastity; from Chastity, Intelligence; and from Intelligence, Love." (17/25)

"'Give ear unto me, O Sons: I have brought you up in much simplicity, and guilelessness, and chastity, on account of the mercy of the Lord, who has dropped His righteousness down upon you, that ye may be made righteous and holy from all your iniquity and depravity...'" (18/25)

"'...some through the abundance of their food produce weakness in their flesh, and thus corrupt their flesh; while the flesh of others who have no food is corrupted, because they have not sufficient nourishment.'" (19/25)

“'Why do you frequently ask revelations in prayer? Take heed lest by asking many things you injure your flesh: be content  with these revelations.'" (22/25)

Vision Fourth:

"...while I was glorifying Him and giving Him thanks, a voice, as it were, answered me, 'Doubt not, Hermas;' and I began to think with myself, and to say, 'What reason have I to doubt—I who have been established by the Lord, and who have seen such glorious sights?'" (2/6)

"'You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast.'" (4/6)

Commandments:

Commandment First:

"First of all, believe that there is one God who created and finished all things, and made all things out of nothing. He alone is able to contain the whole, but Himself cannot be contained." (1/2)

Commandment Second:

"...speak evil of no one, nor listen with pleasure to any one who speaks evil of another." (1/3)

"Give to all, for God wishes His gifts to be shared amongst all. They who receive, will render an account to God why and for what they have received." (2/3)

Commandment Third:

"If you keep these precepts, and from this time forward you speak nothing but the truth, it will be possible for you to obtain life."  (2/3)

Commandment Fourth:

"...if you always remember your own wife, you will never sin. For if this thought enter your heart, then you will sin..." (1/8)

“'As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery.'” (2/8)

"'...he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way.'" (3/8)

“'I am set over repentance, and I give understanding to all who repent. Do you not think,' he said, 'that it is great wisdom to repent?  For repentance is great wisdom.'" (4/8)

"...I said, 'I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins.'”  (5/8)

"'...he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live.'" (7/8)

Commandment Fifth:

"'...if any outburst of anger take place, forthwith 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.'" (1/5)

"'...of folly is begotten bitterness, and of bitterness anger, and of anger frenzy... The tender Spirit, then, not being accustomed to dwell with the wicked spirit, nor with hardness, withdraws from such a man, and seeks to dwell with meekness and peacefulness.'" (4/5) //  This is rather Jamesean. Also, the previous section about the types of things for which the unwise get angry makes the whole thing a little clearer.

Commandment Sixth:

"'There are two angels with a man—one of righteousness, and the other of iniquity.'” (2/5)

"'...it is good to follow the angel of righteousness, but to bid farewell to the angel of iniquity.'" (4/5)

Commandment Seventh:

"'...if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well.'" (1/2)

Commandment Eighth:

“'...the creatures of God are double, for restraint also is double; for in some cases restraint has to be exercised, in others there is no need of restraint... Restrain yourself in regard to evil, and do it not; but exercise no restraint in regard to good, but do it.'" (1/5)

Commandment Ninth:

"'...doubting is the daughter of the devil, and acts exceedingly wickedly to the servants of God. Despise, then, doubting, and gain the mastery over it in everything; clothing yourself with faith, which is strong and powerful.'" (3/4)

Commandment Tenth:

"'Do you not perceive that grief is more wicked than all the spirits, and most terrible to the servants of God, and more than all other spirits destroys man and crushes out the Holy Spirit, and yet, on the other hand, she saves him?'” (1/5)

"'...Spirit of God which has been granted to us to dwell in this body does not endure grief nor straitness. Wherefore put on cheerfulness...'" (4/5)

"'For as vinegar and wine, when mixed in the same vessel, do not give the same pleasure [as wine alone gives], so grief mixed with the Holy Spirit does not produce the same entreaty [as would be produced by the Holy Spirit alone].'" (5/5)

Commandment Eleventh:

"'For he who inquires of a false prophet in regard to any action is an idolater, and devoid of the truth, and foolish. For no spirit given by God requires to be asked...'" (2/6)

"'Try the man who has the Divine Spirit by his life.'" (3/6)

"'Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky... As these things,' says he, 'are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man’s head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. You see, then, that the smallest things coming from above have great power when they fall upon the earth.'" (6/6)

Commandment Twelfth:

“'Put away from you all wicked desire, and clothe yourself with good and chaste desire; for clothed with this desire you will hate wicked desire, and will rein yourself in even as you wish.'" (1/9)

"'If you lay it down as certain that they can be kept, then you will easily keep them, and they will not be hard. But if you come to imagine that they cannot be kept by man, then you will not keep them.'" (4/9)

“'He cannot ... hold sway over the servants of God, who with all their heart place their hopes in Him. The devil can wrestle against these, overthrow them he cannot.'" (7/9)

Similitudes:

Similitude First: (As in This World We Have No Abiding City, We Ought to Seek One to Come)

"'...as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready...'" (3/4)

Similitude Second: (As the Vine is Supported by the Elm, So is the Rich Man Helped by the Prayer of the Poor)

"'Blessed are they who have riches, and who understand that they are from the Lord.'" (4/4)

Similitude Third: (As in Winter Green Trees Cannot Be Distinguished from Withered, So in This World Neither Can the Just from the Unjust)

"'...neither are the righteous manifest in this life, nor sinners, but they are alike; for this life is a winter to the righteous, and they do not manifest themselves, because they dwell with sinners...'" (1/2)

Similitude Fourth: (As in Summer Living Trees are Distinguished from Withered by Fruit and Living Leaves, So in the World to Come the Just Differ from the Unjust in Happiness)

“'Those ... which are budding are the righteous who are to live in the world to come; for the coming world is the summer of the righteous, but the winter of sinners.'" (1/3)

"'...refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord.'" (2/3)

Similitude Fifth: (Of True Fasting and Its Reward: Also of Purity of Body)

"'This fasting ... is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fasting which you intend to keep. First of all, be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord.'" (7/14)

"'You ought not,' he continued, 'to ask any questions at all; for if it is needful to explain anything, it will be made known to you.' I said to him, 'Sir, whatsoever you show me, and do not explain, I shall have seen to no purpose, not understanding its meaning. In like manner, also, if you speak parables to me, and do not unfold them, I shall have heard your words in vain.'” (8/14)

"'...the all-powerful and compassionate God will heal former transgressions, if for the time to come you defile not your body nor your spirit; for both are common, and cannot be defiled, the one without the other...'" (13/14)

Similitude Sixth: (Of the Two Classes of Voluptuous Men, and of Their Death, Falling Away, and the Duration of Their Punishment)

“'This ... is the angel of punishment; and he belongs to the just angels, and is appointed to punish... some are punished with losses, others with want, others with sicknesses of various kinds, and others with all kinds of disorder and confusion; others are insulted by unworthy persons, and exposed to suffering in many other ways...'" (6/10)

“'What kinds of luxury, sir,' I asked, 'are hurtful?' 'Every act of a man which he performs with pleasure ... is an act of luxury; for the sharp-tempered man, when gratifying his tendency, indulges in luxury; and the adulterer, and the drunkard, and the back-biter, and the liar, and the covetous man, and the thief and he who does things like these, gratifies his peculiar propensity, and in so doing indulges in luxury. All these acts of luxury are hurtful to the servants of God. On account of these deceits, therefore, do they suffer, who are punished and tortured. And there are also acts of luxury which save men; for many who do good indulge in luxury, being carried away by their own pleasure...'" (10/10)

Similitude Seventh: (They Who Repent Must Bring Forth Fruits Worthy of Repentance)

“'Your sins are many, but not so great as to require that you be delivered over to this angel; but your household has committed great iniquities and sins, and the glorious angel has been incensed at them on account of their deeds; and for this reason he commanded you to be afflicted for a certain time, that they also might repent... They cannot be afflicted at all, unless you, the head of the house, be afflicted... do you think, however, that the sins of those who repent are remitted? Not altogether, but he who repents must torture his own soul...'" (2/4)

Similitude Eighth: (The Sins of the Elect and of the Penitent are of Many Kinds, But All Will Be Rewarded According to the Measure of Their Repentance and Good Works)

".This great tree that casts its shadow over plains, and mountains, and all the earth, is the law of God that was given to the whole world; and this law is the Son of God, proclaimed to the ends of the earth and the people who are under its shadow are they who have heard the proclamation, and have believed upon Him. And the great and glorious angel Michael is he who has authority over this people, and governs them; for this is he who gave them the law...'" (7/21)

"'But to them whose deceit and wickedness He perceived, and saw that they intended to repent hypocritically, He did not grant repentance, lest they should again profane His name... apostates and traitors of the Church...'” (12/21)

"'Life is the possession of all who keep the commandments of the Lord; but in the commandments there is no rivalry in regard to the first places, or glory of any kind, but in regard to patience and personal humility. Among such persons, then, is the life of the Lord, but amongst the quarrelsome and transgressors, death.'” (15/21)

Similitude Ninth: (The Great Mysteries in the Building of the Militant and Triumphant Church)

"'I wish to explain to you what the Holy Spirit that spake with you in the form of the Church showed you, for that Spirit is the Son of God...'" (1/57)

"'You cannot see what is behind you, but you see what is before. Whatever, then, you cannot see, let alone, and do not torment yourself about it: but what you see, make yourself master of it, and do not waste your labour about other things...'" (5/57)

"'...when the stones of various colours were placed in the building, they all became white alike, and lost their different colours.'" (8/57)

“'If you are not found to be curious about trifles ... you shall know everything.'" (10/57)

"...I coveted the building of it, for it was constructed as if built of one stone, without a single joining. And the stone seemed as if hewn out of the rock; having to me the appearance of a monolith." (19/57)

"'This rock,' he answered, 'and this gate are the Son of God.' 'How, sir?' I said; 'the rock is old, and the gate is new.'” (23/57)

"'...these virgins are the powers of the Son of God. If you bear His name but possess not His power, it will be in vain that you bear His name.'" (26/57)

"'Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, Love. He who bears these names and that of the Son of God will be able to enter into the kingdom of God.'" (30/57)

"'The seal, then, is the water: they descend into the water dead, and they arise alive.'" (32/57)

"'...they who have not known God and do evil are condemned to death; but they who have known God, and have seen His mighty works, and still continue in evil, shall be chastised doubly, and shall die forever...'" (36/57)

"'...self-will and empty confidence is a great demon.'" (41/57)

"'...it is impossible for him to be saved who now intends to deny his Lord; but to those who denied Him long ago, repentance seems to be possible.'" (46/57)

"'their place is already with the angels, if they remain to the end serving God.'” (48/57)

"'...of all these the sins were remitted, because they suffered for the name of the Son of God.'" (48/57)

"'...all infants are honourable before God, and are the first persons with Him.'" (50/57)

"'...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...'" (54/57)

Similitude Tenth: (Concerning Repentance and Alms-Giving)

"'...many, on account of calamities of this sort, when they could not endure them, hasten their own deaths. Whoever, then, knows a calamity of this kind afflicting a man, and does not save him, commits a great sin, and becomes guilty of his blood.'" (6/7)