"Not only did several of the references to angels in the Shepherd evidently mean the preexistent Christ, but Christ was also identified with the archangel Michael, 'who has the power over this people and is their captain. For this is he that puts the law into the hearts of believers'" (Jaroslav Pelikan, The Christian Tradition, 1:183).
Pelikan is quoting from Similitudes 8.3.3.
"The counterpart to this is afforded by an identification of Christ with the archangel Michael, an identification which is made in the Shepherd of Hermas, if not in a wholly consistent manner (Martin Werner, The Formation of Christian Dogma, 135).
"In a number of passages we read of an angel who is superior to the six angels forming God's inner council, and who is regularly described as 'most venerable', 'holy', and 'glorious'. This angel is given the name of Michael, and the conclusion is difficult to escape that Hermas saw in him the Son of God and equated him with the archangel Michael . . . There is evidence also, as we observed in the preceding paragraph, of attempts to interpret Christ as a sort of supreme angel; here the influence of Jewish angelology is discernible" (J.N.D. Kelly, Early Christian Doctrines, 95).
Wednesday, January 04, 2012
A Little More on Michael the Archangel
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The Shepherd of Hermas is an early Christian text, but it is not part of the canonical New Testament. Its teachings were respected by some early Christians, but it did not carry the same authority as the canonical Scriptures. Therefore, any theological ideas found in the Shepherd of Hermas, including the identification of Christ with Michael, should be viewed in this historical context. The ideas presented in these writings were part of the diverse theological landscape of early Christianity, where various interpretations and beliefs were explored but not all were embraced by the mainstream Church.
The passage in The Shepherd of Hermas emphasizes that Michael has a supervisory role over the people who have received the law and that he is responsible for ensuring they follow it. However, this does not necessarily imply that Michael is Jesus. The text distinguishes between the law, which is equated with the Son of God, and Michael, who is responsible for overseeing those who adhere to it.
The Shepherd of Hermas uses symbolic and allegorical language to convey its message. The tree symbolizes the law of God, and Michael, as an archangel, is given authority to manage those under the law. This symbolic representation of Michael as a steward does not mean he is the same as Jesus, who is identified in Christian theology as the Son of God, the Word made flesh (John 1:1, 14).
While Michael is depicted as a powerful and significant figure in this vision, his role is still that of an angel, a messenger, and a servant of God. Jesus, on the other hand, is depicted in the New Testament as the Son of God, the one who was with God in the beginning, and through whom all things were made (Colossians 1:16-17). The authority and nature of Jesus far surpass that of any angel, including Michael.
The Shepherd of Hermas reflects early Christian thought and speculation, but it is not part of the canonical New Testament. Early Christians often grappled with understanding the relationship between Jesus and other heavenly beings, but the mainstream Christian doctrine, as established in later centuries, clearly distinguished Jesus as divine, not merely an angel.
Michael is consistently portrayed in the Bible as an archangel (Jude 1:9, Daniel 10:13, Revelation 12:7) who leads God’s armies against evil forces, but he is never described as divine or as the one through whom salvation is offered. Jesus, in contrast, is central to salvation and is worshipped and revered as God (Hebrews 1:6).
The text identifies the law as the Son of God, which might suggest that the Son (Jesus) is closely associated with the law. However, Michael's role in the vision is more about enforcement and supervision rather than being equated with the law itself. Therefore, the vision portrays Michael as an agent of God's law, not as the lawgiver or the one who embodies the law, which the New Testament reserves for Jesus.
The Bible itself does not identify Jesus with Michael the Archangel. In the canonical Scriptures, Michael is consistently presented as a powerful archangel, a leader among angels (Daniel 10:13, 12:1; Jude 9; Revelation 12:7), but he is never described with the divine attributes that are ascribed to Jesus Christ.
In contrast, Jesus is portrayed as the Son of God, the Word made flesh, who is worshipped by angels (Hebrews 1:6) and possesses the authority to forgive sins, judge the living and the dead, and grant eternal life (John 5:22-23, 28-29). The New Testament emphasizes the unique and unparalleled nature of Jesus' divinity, distinct from any angelic being.
The influence of Jewish angelology on early Christian thought, as mentioned by J.N.D. Kelly, indicates that early Christians were grappling with how to integrate their Jewish heritage with their belief in Jesus as the Messiah. However, over time, the Church clarified that Jesus is not simply a supreme angel but is uniquely God the Son, distinct from all created beings, including angels.
The Shepherd of Hermas contains rich symbolic language and early Christian interpretations, but it should not be used to equate Michael with Jesus Christ. Mainstream Christian doctrine, based on the canonical Scriptures, maintains a clear distinction between Jesus, who is the divine Son of God, and Michael, who is an archangel and a created being. While Michael plays an important role in God's plan, he is not equated with Jesus, who is the central figure of Christian faith and salvation.
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