Hello and welcome. In this article, we'll examine relevant texts from the Shepherd of Hermas to understand who the proper recipients of baptism are and whether he aligns with Credobaptism or Paedobaptism. For background context, we recommend reading our brief introduction article on the proper recipients of baptism from historical perspectives, available here.
REVIEWING COMMON CLAIMS FROM PAEDOBAPTISTS
In the apologetic landscape, Paedobaptists defending their practice routinely claim that the baptismal practice of Christians always included infants, going back to the apostles. They argue that the practice of believers being the only proper recipients of baptism has no attestation until the 1500s, and that Paedobaptism was the universal practice before then.
“Since the Apostles themselves, paedobaptism was practiced and handed off to the Apostolic Fathers, who handed it off to the next generation, known as the Early Church Fathers. It must be noted that since the early church itself, dating back to the Apostles, paedobaptism has always been practiced.” - Trey Soto, Do Christians have to believe in Paedobaptism?
“Infant baptism was the universal practice of the church until after the Protestant Reformation.” - Theopolis Institute, Infant Baptism in the History of the Church
“Infant baptism is the universal practice of the Christian church for over the first 1500 years of its existence.” - Kim Riddlebarger, The Biblical Case for Infant Baptism, VI.D
“It is not infant baptism which is an odd practice, rather it is the rejection of infant baptism which is a novelty and only represents a single strand of Protestantism…. If we are going to compare opinions then I am convinced that it is only reasonable to believe that the earliest Christians, taught by the Apostles, had the correct understanding, and that any novel ideas, which are contrary to 1500 years of unanimous Christian teaching, cannot be authentic Christianity.” - St. George Orthodox Ministry, Infant Baptism?
“Infant baptism was the universal practice of the church until after the Protestant Reformation.” - Tim Lecroy, Infant Baptism in the History of the Church
“For fifteen hundred years after Christ, the practice of infant baptism was universal; that to this general fact there was absolutely no exception,” - Samuel Miller, cited by Booth in, Children of the Promise, p. 179
In this article, we will examine the Shepherd of Hermas.
WHO WAS THE SHEPHERD OF HERMAS?
The Shepherd of Hermas is an early Christian writing, typically dated between 140 and 150 AD, that presents a series of visions, parables, and symbolic teachings centered on repentance, spiritual growth, and perseverance in the faith. Written by a Christian named Hermas in Rome, the book portrays the Christian life as an ongoing call to holiness, urging believers to turn away from sin, remain faithful through trials, and bear fruit worthy of their calling. The Shepherd, with its vivid imagery and allegorical storytelling, was one of the most widely read extrabiblical Christian writings in the early centuries of the church.
“But Hermas wrote the Shepherd very recently, in our times, in the city of Rome, while bishop Pius, his brother, was occupying the chair of the church of the city of Rome. And therefore it ought indeed to be read; but it cannot be read publicly to the people in church either among the Prophets, whose number is complete, or among the Apostles, for it is after [their] time.” - The Muratorian Fragment
The Muratorian Fragment, often called the Muratorian Canon, is an ancient manuscript that preserves one of the earliest surviving lists of New Testament books. It reflects an early attempt by the church to identify the writings that were recognized as authoritative and widely accepted among Christians. The text mentions the Shepherd of Hermas favorably as a text that should be read, but distinguishes it from the writings of the prophets and apostles, which were to be read in church. It was considered a lower-tier text below the books we consider part of the Old and New Testaments today.
"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.”" - Against Heresies, Book IV, Chapter XX, Section 2
In this text, Irenaeus is referring to the Shepherd of Hermas.
"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." - Shepherd of Hermas, Commandment I
“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,” - The Stromata, Book II, Chapter XII
In this text, Clement of Alexandria is referring to the Shepherd of Hermas.
“For from Faith arises Self-restraint; from Self-restraint, Simplicity; from Simplicity, Guilelessness; from Guilelessness, Chastity; from Chastity, Intelligence; and from Intelligence, Love.” - Shepherd of Hermas, Vision III, Chapter VIII
We see then, through the course of the second century, the Shepherd was referred to and positively referenced by multiple sources.
THE SHEPHERD OF HERMAS ON THE RECIPIENTS OF BAPTISM
"The vision which I saw, my brethren, was of the following nature. Having fasted frequently, and having prayed to the Lord that He would show me the revelation which He promised to show me through that old woman, the same night that old woman appeared to me, and said to me, “Since you are so anxious and eager to know all things, go into the part of the country where you tarry; and about the fifth hour I shall appear unto you, and show you all that you ought to see.”" - Vision III, Chapter I
"And then she again took hold of me by the hand, and raised me, and made me sit on the seat to the left; and lifting up a splendid rod, she said to me, “Do you see something great?” And I say, “Lady, I see nothing.” She said to me, “Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?” For the tower was built square by those six young men who had come with her. But myriads of men were carrying stones to it, some dragging them from the depths, others removing them from the land, and they handed them to these six young men. They were taking them and building; and those of the stones that were dragged out of the depths, they placed in the building just as they were: for they were polished and fitted exactly into the other stones, and became so united one with another that the lines of juncture could not be perceived. And in this way the building of the tower looked as if it were made out of one stone. Those stones, however, which were taken from the earth suffered a different fate; for the young men rejected some of them, some they fitted into the building, and some they cut down, and cast far away from the tower. Many other stones, however, lay around the tower, and the young men did not use them in building; for some of them were rough, others had cracks in them, others had been made too short, and others were white and round, but did not fit into the building of the tower. Moreover, I saw other stones thrown far away from the tower, and falling into the public road; yet they did not remain on the road, but were rolled into a pathless place. And I saw others falling into the fire and burning, others falling close to the water, and yet not capable of being rolled into the water, though they wished to be rolled down, and to enter the water." - Vision III, Chapter II
In Vision 3, Hermas sees a tower built upon water, and men are carrying stones to it. There are various fates for the stones, which later receive an explanation for what they refer to. The stones that fall near the water but aren't rolled into the water are our focus here.
"Do you wish to know who are the others which fell near the waters, but could not be rolled into them? These are they who have heard the word, and wish to be baptized in the name of the Lord; but when the chastity demanded by the truth comes into their recollection, they draw back, and again walk after their own wicked desires.” - Vision III, Chapter VII
A few chapters later, we are given the meaning of this vision. The stones that fall near the water but aren't capable of being rolled in refer to those who hear the word. Presumably, this is shorthand for hearing the gospel. These people hear the word, then want to be baptized, but draw back and change their mind after understanding the moral teachings of Christianity. This vision frames baptism as being preceded by hearing the word, understanding Christian truths, and assenting to them on a credo basis with a desire to be baptized. Interestingly, no part of this vision has an explained meaning that includes a category of people who come to baptism but hadn't first heard the word and desired it. A Paedobaptist could respond that this is only in reference to pagan adults and argue Hermas does affirm the baptism of infants, but just failed to mention them for one reason or another. With this text standing alone, that could be a possibility. However, other comments he makes further contribute to the conclusion that this category of recipients who have not first heard and believed doesn't exist in his mind.
“And I said to him, “I should like to continue my questions.” “Speak on,” said he. And 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.” He said to me, “That was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins ought not to sin any more, but to live in purity. Since, however, you inquire diligently into all things, I will point this also out to you, not as giving occasion for error to those who are to believe, or have lately believed, in the Lord. For those who have now believed, and those who are to believe, have not repentance for their sins; but they have remission of their previous sins.” - Commandment IV, Chapter III
In Commandment 4, baptism comes up again. This time, baptism is connected to repentance and the remission of former sins. A few sentences later, this language is replaced with belief, so that it's those who have believed who have remission of sins. Much more could be said about Hermas' theology on the significance of baptism itself, which we will not cover here. Nevertheless, the text views belief and baptism so closely that they can stand in for one another. This is not dissimilar to viewing graduation ceremonies as a stand-in for completing the required classes. They are so close in sequence of events and standard practice that the concept of graduating could be connected to either depending on the context. With this in view, if baptism can stand in for belief and vice versa, it seems that baptism occurs on a credo basis, and the proper recipients of baptism are believers who have "former sins" that they have committed, as the text says.
THE SHEPHERD OF HERMAS ON CHILDREN
There is additional evidence supporting Credobaptism and undermining infant baptism from Hermas, centered around what he says about children.
“And they who believed from the twelfth mountain, which was white, are the following: they are as infant children, in whose hearts no evil originates; nor did they know what wickedness is, but always remained as children. Such accordingly, without doubt, dwell in the kingdom of God, because they defiled in nothing the commandments of God; but they remained like children all the days of their life in the same mind. All of you, then, who shall remain stedfast, and be as children, without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him. Blessed, then, are ye who put away wickedness from yourselves, and put on innocence. As the first of all will you live unto God.” - Similitude IX, Chapter XXIX
"Of this race, therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord. I deem you happy, I, who am the messenger of repentance, whoever of you are innocent as children, because your part is good, and honourable before God." - Similitude IX, Chapter XXXI
"He said to me, Be simple and guileless, and you will be as the children who know not the wickedness that ruins the life of men." - Commandment II, Chapter I
Hermas makes several noteworthy statements. The first is the most explicit on the matter. Infant children are used as models for those who have no evil in their hearts and dwell in the kingdom of God. There is a very explicit mention of all infants being with God. There is no indication that infants are guilty from conception. We see multiple mentions of infants being models of innocence and not knowing wickedness.
So how does this support Credobaptism? Well, remember in Vision 3 and Commandment 4, Hermas assumes that both those who were desiring baptism and those who are actually baptized have previous sins they had committed. If Hermas only seems aware of candidates for baptism that have committed prior sins, and he does not believe infants have committed sins, it follows that he does not see infants as proper recipients of baptism.
One reason why some Paedobaptist traditions baptize infants, and a major reason historically, is the concept that infants are guilty of sin, which needs to be remitted through baptism for the child not to be damned and be able to enter heaven. This is a topic we have written extensively on in other articles, so we won't go in much depth here. Let's look at three sources displaying this from the 5th century.
"Likewise it seemed good that whosoever denies that infants newly from their mother’s wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema. For no otherwise can be understood what the Apostle says, “By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinned,” than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration." - Council in 418, Canon II
“Let there be then no eternal salvation promised to infants out of our own opinion, without Christ’s baptism; for none is promised in that Holy Scripture which is to be preferred to all human authority and opinion." - A treatise on the merits and forgiveness of sins, and on the baptism of infants, Chapter 33
“What do we understand by the darkness but sin? And whatever else it may embrace in its meaning, at any rate he who believes not in Christ will “abide in darkness,”—which, of course, is a penal state, not, as the darkness of the night, necessary for the refreshment of living beings. So that infants, unless they pass into the number of believers through the sacrament which was divinely instituted for this purpose, will undoubtedly remain in this darkness.” - A treatise on the merits and forgiveness of sins, and on the baptism of infants, Chapter 35
“For only the little ones who do not yet have their own actions, whether good ones or bad ones, will be condemned by reason of original sin alone, if the grace of the savior does not come to their aid by the bath of rebirth. But all the rest who, in using free choice, have added their own personal sins on top of original sin, if they are not rescued from the power of darkness by the grace of God and transferred to the kingdom of Christ, will receive judgment, not only according to the merits of their origin, but also according to merits of their own will.” - Second Letter of Augustine to Abbot Valentine, AP4 WSA 1.26.47
“Consider also the case of the whole multitude of children. In none of them do you find deserts, neither past nor future, only the sin in which the whole human race is born unto damnation. We speak now of children before the use of reason and before they are able to make any use of their free will. Some are regenerated in baptism and pass on to eternal happiness, others are not reborn and go to unending misery.” - The call of all nations, Book 1, Chapter 16
What we see in these three examples is that one prominent reason for baptizing infants is to remove the sin they are guilty of, so they aren't damned if they die and can go to heaven. What's the relevance of this to the Shepherd of Hermas?
This reason to baptize infants is premised on the idea that infants are guilty of sin. If a person in early Christianity like Hermas didn't believe that infants were guilty of sin, it would mean they wouldn't affirm infant baptism for that particular reason. Without clear affirmation of the practice, the rejection of certain concepts often used as justification for the practice makes it less likely that the person affirmed the practice and failed to mention it in their writings. Therefore, since Hermas indicated that young children weren't guilty of sin, it becomes less likely that he affirmed the practice of baptizing infants.
PAEDOBAPTIST THEOLOGIANS ON THE SHEPHERD OF HERMAS
We are not alone in our observations that Hermas demonstrates Credobaptism. Various Paedobaptist theologians have made similar comments.
“The Shepherd of Hermas seems to presuppose a period of probation prior to baptism (cf. Vis. III, 7.3);” - Aland, Did the Early Church Baptize Infants?, p. 54
“Though the form of this work is visionary and apocalyptic, its principal aim is to give practical and ethical guidelines to those who have been baptized so that they can live in purity. This already suggests that the baptismal candidates are people who can accept responsibility.” - Stander and Louw, Baptism in the Early Church, p. 39
“Thus it would imply that the baptismal candidates [for Hermas] are people who are capable of responding to the Gospel.” - Stander and Louw, Baptism in the Early Church, p. 41
“Yet in all of Hermas’ elaborate symbolism, no category appears which might specifically accommodate those originally baptized in early infancy. This survey has not touched on every reference to baptism in the Apostolic Fathers, but only on those which might be pertinent to our enquiry. No baptismal reference is identifiable which envisages other than responding penitents or believers as candidates.” - Wright, Infant Baptism in Historical Perspective, p. 48
Aland, Stander, Louw, and Wright all see Hermas as presupposing and assuming that the baptismal candidates are those who are capable of hearing, understanding, and responding to the gospel. Wright puts it bluntly that Hermas has no category in mind that accommodates baptism in infancy.
CONCLUSION
In this article, we have examined what the Shepherd of Hermas said to determine if he demonstrates the practice of Credobaptism in early Christianity. When the text mentions baptism, and those coming to baptism, belief and baptism are used interchangeably, hearing precedes baptism, and those who are coming to baptism have committed prior sins. All of these details envision baptismal candidates who are older than infancy. Hermas does not provide a category where infants would fit as candidates for baptism.
As additional evidence, Hermas does not find agreement with infants being guilty of sin, which is a prominent historical and theological reason given for baptizing infants.
As a tertiary piece of supportive evidence, various Paedobaptist theologians have made the same observation that Hermas provides positive evidence for believer-oriented baptismal practice, while offering no clear positive evidence or provision for infant baptism, and in fact offering evidence to the contrary. As a result, we have Credobaptism in the Shepherd of Hermas.
Thanks for reading. That concludes this article.
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