Community Building in the Shepherd of Hermas: A Critical by Mark Grundeken

By Mark Grundeken

In group development within the Shepherd of Hermas, Mark Grundeken investigates key points of Christian neighborhood existence as mirrored upon within the early Christian writing the Shepherd of Hermas (2nd century C.E.). Grundeken’s thematic learn bargains with numerous issues: the community’s identification, together with its (alleged) ‘Jewish Christianness’, (lack of) resurrection trust, sectarian developments and its relation to the specialists and to the emperor cult; social gains, encompassing gender roles and charity; and rituals similar to baptism, metanoia, Eucharistic nutrition, the Sunday assortment, dancing (and singing), the ‘holy kiss’ and studying of Scripture. the numerous fruitful entries turn out Hermas to be one of many major texts for learning the advance of group construction within the early church.

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3 The Present Study The following chapters will highlight, in arbitrary order, various aspects of the constructed community in Hermas. 89 Some entries proved to be more fruitful than others. The thesis consists of three parts. The chapters are numbered consecutively. ). In Chapter 1 it will be argued that there is no basis for designating Hermas’ community as “Jewish Christian”.  Gemeindechristen, [die] es sich in der römischen Gemeinde gegeben haben muß”). 87 See also Dibelius, Hirt, p. 631 (on Sim.

9,17,1–2). Hermas does not emphasize any continuity with Jewish tradition. , Assen, Van Gorcum; Minneapolis, MN, Fortress, 2005, pp. 87–103, p. 92: “In all cases, both the Barnabas and Didache renderings of the Two Ways are Christian products and there is no guarantee that their immediate Vorlagen were purely Jewish documents”. , Mimouni, Le judéo-christianisme, pp. 201, 245, who takes the Two Ways terminology in Hermas as evidence that the text is Jewish Christian. Cf. F. Seitz, Antecedents and Signification of the Term Δίψυχος, in JBL 66 (1947) 211–219, p.

Grapte), but that for Hermas a household with a paterfamilias and a Christian community with male leaders was the preferable setting. In Chapter 6 it will be contended that for Hermas charity is a pious duty in the self-interest of the giver. The third part concerns five ritual aspects: baptism and μετάνοια (which are closely related), community meals, the Sunday collection, dancing (and singing) and the “holy kiss”. In Chapter 7 it will be shown that in Hermas baptism by immersion is assumed to be the usual initiation rite, and that μετάνοια does not involve any ritual, but means one’s personal change.

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