Now a revelation was given to me, my brethren, while I slept, by a young man of comely appearance, who said to me, “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.”76
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.” After that I saw a vision in my house, and that old woman came and asked me, if I had yet given the book to the presbyters. And I said that I had not. And then she said, “You have done well, for I have some words to add. But when I finish all the words, all the elect will then become acquainted with them through you. You will write therefore two books, and you will send the one to Clemens and the other to Grapte.77
And Clemens will send his to foreign countries, for permission has been granted to him to do so.78 And Grapte will admonish the widows and the orphans. But you will read the words in this city, along with the presbyters who preside over the Church.”
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76 The Church. The Church of God.—Vat. [See Grabe’s note, Bull’s Defens. Fid. Nicæn., 1. cap. 2. sec. 6; Works, vol. v. part. 1. p. 67.]
77 Grapte is supposed to have been a deaconess.
78 [Here, as in places that follow, is to be noted a development of canon law, that could hardly have existed in the days of the Pauline Hermas. He is supposed to be a lector, who might read for the edification of the elect, if permitted by the presbyters. Grapte, the deaconess, is supposed to have charge of widows and orphans; while Clement, only, has canonical right to authenticate books to foreign churches, as the Eastern bishops were accustomed to authenticate canonical Scriptures to him and others. The second Hermas falls into such anachronisms innocently, but they betray the fiction of his work. Compare the Apost. Constitutions with (apocryphal) authentications by Clement.]
The Shepherd of Hermes was considered by the church of Rome in the second century to be suitable for private, but not public worship- much like Pilgrim's Progress or Fox's Book of Martyrs in later years.
The Shepherd of Hermas is the largest and most expansive amount of literature that is part of the Apostolic Fathers. From the information contained in the work, there were lazy Christians who needed to be instructed more carefully. What happened to Christians who heinously sinned after conversion? Is there hope for them, or not? The Shepherd of Hermas faces these questions in a collection of five visions, twelve mandates and ten parables. The five visions are exhortations to steadfastness, and the ten parables bring together the teaching so the visions with the mandates. For Hermas, Christianity is a series of commands that must be followed.Part of this section that I did not include is a section where the elderly lady tells Hermes that he needs to tell his wife to restrain her tongue, which she uses overmuch and with which she commits iniquity.

