James, Epistle of

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The '''Epistle of James''' is a book in the [[Christianity|Christian]] [[New Testament]]. The author identifies himself as James, traditionally understood as [[James the Just]], the brother of [[Jesus]], the first [[Orthodox Patriarch of Jerusalem#Bishops of Jerusalem|Bishop of Jerusalem]]. Framed within an overall theme of patient perseverance during trials and temptations, the text condemns various [[sin]]s and calls on Christians to be patient while awaiting the imminent [[Second Coming]].
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Opinions are divided both as to its authorship—whether by James the Just, another disciple named James, or a later writer who was not a direct disciple of Jesus. Its date has been estimated as early as 45 C.E. and as late as the mid-second century.
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{{cquote|Wilt thou know, O vain man, that faith without works is dead? Was not [[Abraham]] our father justified by works, when he had offered [[Isaac]] his son upon the altar?—James 2:20-12 (KJV)|20px|}}
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{{toc}}
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The [[epistle]] takes a more "Jewish" attitude toward [[salvation]] than some other Christian works, especially the letters of Paul. It insists that the essence of [[religion]] is not found in what one believes, but what one does. It is most famous for its teachings on salvation, which declare that "faith without works is dead." Because it appears to contradict the doctrine of the [[Apostle Paul]]—that salvation comes by faith and ''not'' works—the epistle has caused considerable controversy. However, today it is accepted by all major denominations as canonical.
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==Summary==
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The epistle begins with a salutation addressed from James to "the twelve tribes scattered among the nations." (1:1) It encourages the church to maintain its faith in wisdom through various trials. (1:2-8) Whether rich or poor, true Christians persevere in humility (1:9-11). "Blessed is the man who perseveres under trial, because... he will receive the crown of life that God has promised to those who love him." [[Temptation]] does not come from God, but from one's own evil inclination, which gives birth to [[sin]], and ultimately to death (1:12-18). Christians should be "quick to listen, slow to speak, and slow to become angry." They must not only be ''hearers'' of God's word, but also ''doers'' of it. True religion is defined as: "to look after orphans and widows in their distress and to keep oneself from being polluted by the world." (1:19-27)
  
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Believers in [[Jesus Christ]] must not show favoritism, especially to the rich, for is it not the rich who are persecuting the church and slandering the name of Jesus? "Love your neighbor as yourself" is the "royal law" of the scriptures and a solid guideline for those who wish to do right. Moreover, "judgment without mercy will be shown to anyone who has not been merciful." (2:1-13)
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The '''Epistle of James''' is a book in the [[Christianity|Christian]] [[New Testament]]. The author identifies himself as James, traditionally understood as [[James the Just]], the brother of [[Jesus]], first of the [[Seventy Disciples]] and first [[Orthodox Patriarch of Jerusalem#Bishops of Jerusalem|Bishop of Jerusalem]].
 
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Framed within an overall theme of patient perseverance during trials and temptations, the text condemns various [[sins]] and calls on Christians to be patient while awaiting the imminent [[Second Coming]].
 
  
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The [[epistle]] has caused controversy: [[Protestant]] [[Protestant reformation|reformer]] [[Martin Luther]] argued that it was not the work of an [[Twelve apostles|apostle]].<ref>[http://www.wels.net/sab/qa/luther-03.html WELS Q&A] [http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament]</ref>  [[Roman Catholicism]]<ref>[http://www.vatican.va/archive/ENG0015/_P66.HTM Catechism of the Catholic Church at vatican.va]: "1815 The gift of faith remains in one who has not sinned against it. But "faith apart from works is dead":[Jas 2:26] when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body."</ref>, [[Eastern Orthodoxy]]<ref>see [[Synod of Jerusalem]], [http://www.ccel.org/ccel/schaff/creeds1.v.vii.html Schaff's ''Creeds of Christendom'' Synod of Jerusalem]: "Article XIII.—Man is justified, not by faith alone, but also by works."</ref> and [[Mormonism]]<ref>See also [[Perfection (Latter Day Saints)]]</ref> claim it contradicts Luther's doctrine of ''justification through faith alone'' ([[Sola fide]]) derived from his translation of {{bibleverse||Romans|3:28}}. The Christian debate over [[Justification (theology)|Justification]] is still unsettled, see also [[Joint Declaration on the Doctrine of Justification]] and [[Old Testament#Christian view of the Law|Christian view of the Law]].
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[[Image:Prayer-over-the-sick.jpg|thumb|left|250px|Prayer over the sick]]
  
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According to the [http://www.newadvent.org/cathen/08275b.htm Catholic Encyclopedia article on the Epistle of St. James]:
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The epistle's most famous passage is found in 2:14-26, in which the author asks: "What good is it... if a man claims to have faith but has no works?" He declares that "faith without works is dead." James cites several examples used by Paul, but draws an opposite conclusion, namely that "a man is justified by works" and not simply by faith.
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:"The subjects treated of in the Epistle are many and various; moreover, St. James not infrequently, whilst elucidating a certain point, passes abruptly to another, and presently resumes once more his former argument; hence it is difficult to give a precise division of the Epistle."
 
  
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==Content==
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The author strongly warns against the dangers of speaking in anger, for "the tongue is a fire." (3:1-12) True heavenly wisdom is found in humility, for "peacemakers who sow in peace raise a harvest of righteousness." (3:13-18)
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The [[United Bible Societies]]'s ''Greek New Testament''<ref>Fourth Revised Edition, 1993</ref> divides the letter into the following sections:
 
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{|
 
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|valign|
 
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*''Salutation'' (1:1)
 
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*''Faith and Wisdom'' (1:2-8)
 
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*''Poverty and Riches'' (1:9-11)
 
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*''Trial and Temptation'' (1:12-18)
 
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*''Hearing and Doing the Word'' (1:19-27)
 
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*''Warning against Partiality'' (2:1-13)
 
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*''Faith and Works'' (2:14-26)
 
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|valign|
 
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*''The Tongue'' (3:1-12)
 
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*''The Wisdom from Above'' (3:13-18)
 
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*''Friendship with the World'' (4:1-10)
 
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*''Judging a Brother'' (4:11-12)
 
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*''Warning against Boasting'' (4:13-17)
 
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*''Warning to the Rich'' (5:1-6)
 
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*''Patience and Prayer'' (5:7-20)
 
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|}
 
  
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The epistle was addressed to the [[Judaism|Jews]] of the dispersion, "the [[twelve tribes]] scattered abroad." {{Fact|date=September 2007}}
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A true Christian is not a "friend to the world" but resists [[sin]]. At the same time, one should not slander one's brother or judge one's neighbor. (4:1-12) Nor should one boast about one's plans or accomplishments, but rely in all humility on God (4:13-17). Those who hoard their wealth will regret their actions in the [[Last Days]] (5:1-6).
  
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The object of the writer was to enforce the practical duties of the [[Christianity|Christian]] life. The vices against which he warns them are: [[formalism]], which made the service of God consist in washings and outward ceremonies, whereas he reminds them (1:27) that it consists rather in active love and purity; fanaticism, which, under the cloak of [[Zealotry|religious zeal]], was tearing Jerusalem in pieces (1:20); fatalism, which threw its sins on God (1:13); meanness, which crouched before the rich (2:2); falsehood, which had made words and oaths play-things (3:2-12); partisanship (3:14); evil speaking (4:11); boasting (4:16); oppression (5:4). The great lesson which he teaches them as Christians is patience, patience in trial (1:2), patience in good works (1:22-25), patience under provocation (3:17), patience under oppression (5:7), patience under persecution (5:10); and the ground of their patience is that the [[Second Coming|coming of the Lord]] drawing nigh, which is to right all wrong (5:8).
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Christians must be patient and await the coming of Jesus. They must avoid grumbling and complaining against one another. The author gives a strict admonition against swearing [[oath]]s. He calls the church to a pray for the sick, instructing that if one is ill, "the elders of the church (should) pray over him and anoint him with oil in the name of the Lord." Finally he urges an effort to retrieve those members who have strayed from the truth, for, "whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins." (5:7-20)
  
 
==Authorship and composition==
 
==Authorship and composition==
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The author identifies himself in the opening verse as "James, a servant of [[God]] and of the Lord [[Jesus]] Christ." From the middle of the third century, [[patristic]] authors cited the ''Epistle'' as written by [[James the Just]], a [[Desposyni|relation of Jesus]] and first [[Orthodox Patriarch of Jerusalem#Bishops of Jerusalem|Bishop of Jerusalem]].<ref>[http://www.catholicity.com/encyclopedia/j/james,epistle_of_st.html Epistle of St. James], 1913 Catholic Encyclopdia Online</ref> Not numbered among the [[Twelve Apostles]], unless he is identified as [[James the Less]]<ref>[http://www.newadvent.org/cathen/02767a.htm Catholic Encyclopedia: The Brethern of the Lord]: "His [James the brother of the Lord] identity with James the Less (Mark 15:40) and the Apostle James, the son of Alpheus (Matthew 10:3; Mark 3:18), although contested by many Protestant critics, may also be considered as certain."</ref>, James was nonetheless a very important figure: Paul described him as "the brother of the Lord" in [[Epistle to Galatians|Galatians]] 1:19 and as one of the three [[pillars of the Church]] in 2:9. He is traditionally considered the first of the [[Seventy Disciples]]. [[John Calvin]] and others suggested that the author was the Apostle [[James, son of Alphaeus]], who was often identified with James the Just. If written by James the Just, the place and time of the writing of the epistle would be [[Jerusalem]], where James was residing before his martyrdom in 62. 
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[[Image:Saint James the Just.jpg|thumb|Saint James the Just]]
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The author identifies himself in the opening verse as "James, a servant of [[God]] and of the Lord [[Jesus]] Christ." The name "James" is an anglicized form of the Hebrew and Greek name [[Jacob]]. From the middle of the third century, [[patristic]] authors cited the epistle as written by [[James the Just]], a [[Desposyni|relation of Jesus]] and first [[Orthodox Patriarch of Jerusalem#Bishops of Jerusalem|Bishop of Jerusalem]].<ref>[http://www.catholicity.com/encyclopedia/j/james,epistle_of_st.html Epistle of St. James], 1913, ''Catholic Encyclopedia Online''. Retrieved February 13, 2008.</ref> This James is considered the physical (younger) brother of Jesus by many Protestants, but not by Catholics, who insist that Jesus had no younger siblings. Some admit that he may have been Jesus' older half-brother by another mother who died, leaving [[Joseph]] a widow before he married [[Mary]]. Not numbered among the [[Twelve Apostles]], James was nonetheless a very important figure. Paul identified him as "the brother of the Lord" in [[Epistle to Galatians|Galatians]] 1:19 and as one of the three "[[pillars of the Church|pillars]]" in 2:9, along with Peter and John. He is traditionally considered the first of the [[Seventy Disciples]].
  
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Authorship has also occasionally been attributed to the apostle [[James the Great]], brother of [[John the Evangelist]] and son of [[Zebedee]].{{Fact|date=April 2007}} The letter does mention persecutions in the present tense (2:6), and this is consistent with the [[Persecution of early Christians by the Jews|persecution in Jerusalem]] during which James the Great was martyred (Acts 12:1).  However, some challenge the early date on the basis of some of the letter’s content, which they interpret to be a clarification of St. Paul’s teachings on [[Justification (theology)|justification]] found in his [[Epistle to the Romans]], written ''c.'' 54.{{Fact|date=April 2007}}  If written by James the Great, the location would have also been Jerusalem, sometime before 45.{{Fact|date=April 2007}}
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[[John Calvin]] and others suggested that the author was the Apostle [[James, son of Alphaeus]], also called James the Less, one of the 12 apostles. Authorship has also been attributed to the apostle [[James the Great]], brother of [[John the Evangelist]] and son of [[Zebedee]].
  
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The [[Catholic Encyclopedia]] accepts James the Just as the author and dates the writing of the epistle between 47 C.E. (after a famine in Jerusalem attested to by Josephus) and 52 C.E. (at which point James made some decision as bishop).{{Fact|date=April 2007}}
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If written by James the Just, the place and time of the writing of the epistle would be [[Jerusalem]], where James was residing before his martyrdom in 62 C.E. The letter speaks of persecutions in the present tense (2:6), and this is consistent with the [[Persecution of early Christians by the Jews|persecution in Jerusalem]] (Acts 12:1). However, some challenge an early date on the basis of some of the letter’s content, which they interpret to be a clarification of St. Paul’s teachings on [[Justification (theology)|justification]] found in his [[Epistle to the Romans]] and elsewhere.
  
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Lastly, many scholars consider the epistle to be written in the late first or early second centuries, after the death of James the Just. Among the reasons for this are:<ref>http://earlychristianwritings.com/james.html</ref>
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If written by James the brother of John, the location would have also been Jerusalem, sometime before 45, when this James was reportedly martyred. The [[Catholic Encyclopedia]] accepts James the Just as the author and dates the writing of the epistle between 47 C.E. and 52 C.E. However, many critical scholars consider the epistle to be written in the late first or early second centuries, after the death of James the Just.<ref>[http://earlychristianwritings.com/james.html Epistle of James], ''earlychristianwritings.com''. Retrieved February 13, 2008.</ref> Reasons cited for the rejection of an early date and James' authorship include:
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* the author introduces himself merely as "a servant of God and of the Lord Jesus Christ," without invoking any special family relationship to Jesus.
 
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* the cultured Greek language of the Epistle, it is contended, could not have been written by a Jerusalemite Jew (though there were many Greek-speakers in Jerusalem and a Greek-speaking scribe could have taken dictation).{{Fact|date=June 2007}}
 
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* the author fails to mention Jewish ritual requirements such as [[circumcision]], whereas James the Just is known from Galatians and the Acts of the Apostles to have been particularly concerned with ministering to the Jewish and circumcised (however, since it is addressed to a Jewish audience, such requirements would naturally be taken for granted; ''moreover, the Epistle could have been written before the end of Paul's First Missionary Journey (46-48 C.E.), when the inclusion of gentiles first became an issue'').{{Fact|date=June 2007}}
 
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* the author fails to mention any details of Jesus's life (however, the doctrines resemble Jesus's own doctrines as recorded in the Gospels, more than Paul's doctrines).{{Fact|date=June 2007}}
 
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* the epistle was only gradually accepted into the (non-Jewish) canon of the New Testament.
 
  
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The Epistle was first definitely quoted by [[Origen]], and possibly a bit [http://www.ntcanon.org/Irenaeus.shtml earlier] by [[Irenaeus of Lyons]]<ref> Grant, Robert M. The Formation of the New Testament. New York: Harper & Row, 1965.
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*The letter was apparently unknown to the early church before the time of Origen and Irenaeus (mid-late second century).
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p. 155, there are two possible allusions to James in ''[[On the Detection and Overthrow of the So-Called Gnosis|Adversus Haereses]]''. They are in 4.16.2 (James 2:23) and 5.1.1 (James 1:18,22)</ref> as well as [[Clement of Alexandria]] in a lost work according to [[Eusebius]].
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*Nothing in the letter suggests a personal relationship between the author and Jesus of Nazareth.
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*The author does not speak with personal authority, as James did in the [[Book of Acts]].
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*The excellent Greek of the writer is probably inconsistent with a person of James' background.
  
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== Canonicity ==  
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== Canonicity ==
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The Epistle of James was included among the 27 New Testament books first listed by [[Athanasius of Alexandria]] and was confirmed as a canonical epistle of the New Testament by a series of councils in the fourth century. Today, virtually all denominations of Christianity consider this book to be a canonical epistle of the New Testament. See [[Biblical canon]]
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[[Image:Martin Luther by Lucas Cranach der Ältere.jpeg|thumb|125px|Martin Luther once called James "an epistle of straw."]]
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The Epistle of James was included among the 27 [[New Testament]] books first listed by [[Athanasius of Alexandria]] and was confirmed as a canonical epistle of the New Testament by a series of councils in the fourth century. Today, virtually all denominations of Christianity consider this book to be a canonical scripture.
  
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In the first centuries of the Church the authenticity of the Epistle was doubted by some, and amongst others by [[Theodore of Mopsuestia|Theodore]], Bishop of Mopsuestia in Cilicia; it is therefore deuterocanonical. It is missing in the [[Muratorian fragment]], and because of the silence of several of the western churches regarding it, [[Eusebius]] classes it amongst the [[Antilegomena]] or contested writings (''Historia ecclesiae'', 3.25; 2.23). St. [[Jerome]] gives a similar appraisal but adds that with time it had been universally admitted. [[Gaius Marius Victorinus]], in his commentary on the Epistle to the Galatians, openly questioned whether the teachings of James were heretical. 
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In the first centuries of the church, the authenticity of the epistle was doubted by some [[Church Father]]s, including for example by [[Theodore of Mopsuestia|Theodore]], Bishop of Mopsuestia in Cilicia. It is missing in the [[Muratorian fragment]]—the earliest known list of canonical scriptures—as well as several other early lists. The church historian [[Eusebius]] of Caesaria classes it among the contested writings (''Historia ecclesiae'', 3.25; 2.23). St. [[Jerome]] gives a similar appraisal but adds that by his day it had been universally admitted.  
  
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Its late recognition in the Church, especially in the West, may be explained by the fact that it was written for or by [[Jewish Christians]], and therefore not widely circulated among the [[Pauline Christianity|Gentile Churches]]. There is some indication that a few groups distrusted the book because of its doctrine. In Reformation times a few theologians, most notably [[Martin Luther]], argued that this epistle was too defective to be part of the canonical New Testament.<ref>Luther famously called it an ''Epistle of Straw''</ref> This is probably due to the book's specific teaching that [[faith]] alone is not enough for [[salvation]] ({{bibleverse||James|2:24|NIV}}), which seemed to contradict his doctrine of [[sola fide]] (faith alone).<ref>[[Philip Schaff]]'s [http://www.ccel.org/s/schaff/history/7_ch04.htm History of the Christian Church, book 7, chapter 4] ''The Protestant Spirit of Luther’s Version'' states:
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Its late recognition in the church, especially in the West, may be explained by the fact that it was apparently written for [[Jewish Christians]], and therefore not widely circulated among the [[Pauline Christianity|Gentile churches]]. There is some indication that a few groups distrusted the book because of its doctrine, which famously emphasized that faith alone is inadequate for [[salvation]], but must be accompanied by good works.
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:The most important example of dogmatic influence in Luther’s version is the famous interpolation of the word ''alone'' in Rom. 3:28 (allein durch den Glauben), by which he intended to emphasize his [[Sola fide|solifidian doctrine of justification]], on the plea that the German idiom required the insertion for the sake of clearness.  But he thereby brought Paul into direct verbal conflict with James, who says (James 2:24), "by works a man is justified, and not only by faith" ("nicht durch den Glauben allein"). It is well known that Luther deemed it impossible to harmonize the two apostles in this article, and characterized the Epistle of James as an "epistle of straw," because it had no evangelical character ("keine evangelische Art").</ref>
 
  
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== Doctrine ==
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In [[Reformation]] times some theologians, most notably [[Martin Luther]], questioned the epistle's inclusion in the Bible. However, both the [[Lutheran Church]] and every other major denomination today accepts the Epistle of James as legitimate holy scripture.
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==== Justification ====
 
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{{main|justification (theology)|Justification by faith alone|Joint Declaration on the Doctrine of Justification}}
 
  
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The letter contains the following famous passage concerning [[salvation]] and justification:
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== Significance==
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:“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? …You see then that a man is justified by works, and not by faith only…? For as the body without the spirit is dead, so faith without works is dead also.” (James 2:14, 24, 26)
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The Epistle of James' main historical importance has been with regard to the issue of [[justification]]—are people saved primarily by faith in [[Jesus]], or must they also manifest a good works and moral character? James' insistence that "faith without works is dead" has been cited in numerous Christian theological debates, especially against the Protestant doctrine of justification by faith alone.
  
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This passage has been cited in Christian theological debates, especially against the Protestant doctrine of Justification by faith alone.  [[Gaius Marius Victorinus]] (4th century) associated James' teaching on works with the heretical Symmachian sect, followers of [[Symmachus the Ebionite]], and openly questioned whether James' teachings were heretical.  This passage has also been contrasted with the teachings of [[Paul of Tarsus]], especially in his Epistle to the Romans (see Romans 3:28).  One issue in the debate is the proper rendering of the Greek δικαιωθηναι (dikaiōthēnai). But see also [[New Perspective on Paul]].
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[[Image:Visting-orphans.jpg|thumb|250px|According to James, true religion is "to look after orphans and widows in their distress and to keep oneself from being polluted by the world." (James 1:27)]]
  
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==== Anointing of the Sick ====
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James' teachings on the need for works as well as faith appears consciously intended to correct some interpretations of the teachings of [[Paul of Tarsus]], especially those of the [[Epistle to the Romans]] (see Romans 3:28), which emphasized that "man is justified by faith," rather than by works or obedience to the Jewish ceremonial law. However, Paul himself had to contend with Christians who believed that their "freedom" in Christ entitled them to ignore the commandments against [[adultery]], fornication, and attending [[pagan]] altars (e.g. 1 Cor. 5:1-13, 1 Thess 4:3-5). It may be that James intended only to correct such attitudes rather than to contradict Paul's basic teaching. In any case, the attitude expressed in James stands as a reminder that passages in the [[New Testament]] often balance one another and should not be taken out of context to support one view without due consideration of the opinions of other biblical writers, or even of the same writer in a different context.
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{{main|Anointing of the Sick}}
 
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James' epistle is also the chief biblical text for the [[Anointing of the Sick]]. James wrote:
 
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: "Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. And their prayer offered in faith will heal the sick, and the Lord will make them well. And anyone who has committed sins will be forgiven." (5:14,15).
 
  
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==See also==
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The controversy over faith versus works often overshadows the other important contributions of the Epistle of James. For example, it is the one New Testament writing to give a definition of religion acceptable to God: "to look after orphans and widows in their distress and to keep oneself from being polluted by the world." (1:27) Like Jesus himself, it emphasizes the importance of not only hearing, but ''doing'': "If you really keep the royal law found in Scripture, 'Love your neighbor as yourself,' you are doing right." (2:8) It also emphasizes the need to refrain from speaking in anger, holding the tongue to be a primary source of evil: "The tongue also is a fire, a world of evil among the parts of the body." (3:6) James' epistle is also the chief biblical text for the practice of the [[anointing of the sick]] and praying over them: "Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord (5:14).
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*[[Pauline Christianity]]
 
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*[[Joint Declaration on the Doctrine of Justification]]
 
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*[[Sola fide]]
 
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*[[Antinomianism]]
 
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*[[Old Testament#Christian view of the Law]]
 
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*[[Biblical canon]]
 
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*[[Antilegomena]]
 
  
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==External links==
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Far from being "an epistle of straw," as Luther once suggested, the Epistle of James is one of the most significant of the New Testament's shorter books.
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Online translation of the Epistle of James:
 
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* [http://www.gospelhall.org/bible/bible.php?passage=James ''Online Bible'' at GospelHall.org]
 
  
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* [http://www.newadvent.org/cathen/08275b.htm Catholic Encyclopedia: Epistle of St. James]: "Luther strongly repudiated the Epistle as "a letter of straw," and "unworthy of the apostolic Spirit," and this solely for dogmatic reasons, and owing to his preconceived notions, for the epistle refutes his heretical doctrine that Faith alone is necessary for salvation. ... For the question of apparent opposition between St. James and St. Paul with regard to "faith and works" see EPISTLE TO THE ROMANS."
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==Notes==
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*[http://jewishencyclopedia.com/view.jsp?artid=146&letter=J&search=Epistle%20of%20James Jewish Encyclopedia: JAMES, GENERAL EPISTLE OF]: "It has been assumed by most New Testament exegetes that these observations refer to Paul's doctrine concerning justification by faith, a doctrine which also is based upon Gen. xv. 6 (see Rom. iv. 3; Gal. iii. 6), but which is contradicted by James."
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<references/>
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*[http://encyclopedia.jrank.org/INV_JED/JAMES_EPISTLE_OF.html Encyclopædia Britannica: James, Epistle of]
 
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*[http://www.biblaridion-online.net/zine-online/zine06q2/bibzine06q2_p1.html ''Biblaridion magazine'':] Examining the background to the epistle of James
 
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*[http://weekendfisher.blogspot.com/2007/03/marius-victorinus-and-teachings-of.html Marius Victorinus and the Teachings of James]
 
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*[http://earlychristianwritings.com/james.html Early Christian Writings: The Epistle of James]
 
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*[http://www.sermonsfortoday.org/browse/sermonsinseries.php?series=James%20on%20Practical%20Christianity Sermons on the Letter of James]
 
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*[http://www.cin.org/users/james/files/james2.htm ''Justification in James 2'' by James Akin]: "Over the last four hundred years, James 2:14-26 has been one of the most controversial passages in the Bible..."
 
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*[http://www.nccbuscc.org/nab/bible/james/intro.htm NAB Introduction to James]
 
  
 
==References==
 
==References==
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<references/>
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* Adamson, James B. ''The Epistle of James. The New international commentary on the New Testament''. Grand Rapids: Eerdmans Pub Co, 1976. ISBN 978-0802823779
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* Cheung, Luke L., and Richard Bauckham. ''The Genre, Composition and Hermeneutics of the Epistle of James''. Paternoster biblical and theological monographs. Waynesboro, Georgia: Paternoster Press, 2006. ISBN 978-1842270621
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* Laws, Sophie. ''A Commentary on the Epistle of James. Harper's New Testament commentaries''. San Francisco: Harper & Row, 1981. ISBN 978-0060649180
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* Luther, Martin, and James Atkinson. ''Early Theological Works''. The Library of Christian classics, v. 16. Philadelphia: Westminster Press, 1962. {{OCLC|4341259}}
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* Scheef, Richard L. Jr. "The Letter of James," in Laymon, Charles M. Nashville: Abingdon Press, 1971.
  
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<BR><BR>
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==External links==
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All links retrieved February 13, 2024.
  
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{{Catholic}}
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* [http://www.biblegateway.com/passage/?book_id=66&chapter=1&version=31 Book of James] ''www.biblegateway.com''
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* [http://www.newadvent.org/cathen/08275b.htm Catholic Encyclopedia: Epistle of St. James] ''www.newadvent.org''.
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* [http://jewishencyclopedia.com/view.jsp?artid=146&letter=J&search=Epistle%20of%20James Jewish Encyclopedia: James, General Epistle of] ''jewishencyclopedia.com''.
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* [http://earlychristianwritings.com/james.html Early Christian Writings: The Epistle of James] ''earlychristianwritings.com''.
  
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Latest revision as of 19:10, 13 February 2024

New Testament

The Epistle of James is a book in the Christian New Testament. The author identifies himself as James, traditionally understood as James the Just, the brother of Jesus, the first Bishop of Jerusalem. Framed within an overall theme of patient perseverance during trials and temptations, the text condemns various sins and calls on Christians to be patient while awaiting the imminent Second Coming.

Opinions are divided both as to its authorship—whether by James the Just, another disciple named James, or a later writer who was not a direct disciple of Jesus. Its date has been estimated as early as 45 C.E. and as late as the mid-second century.

“ Wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?—James 2:20-12 (KJV) ”

The epistle takes a more "Jewish" attitude toward salvation than some other Christian works, especially the letters of Paul. It insists that the essence of religion is not found in what one believes, but what one does. It is most famous for its teachings on salvation, which declare that "faith without works is dead." Because it appears to contradict the doctrine of the Apostle Paul—that salvation comes by faith and not works—the epistle has caused considerable controversy. However, today it is accepted by all major denominations as canonical.

Summary

The epistle begins with a salutation addressed from James to "the twelve tribes scattered among the nations." (1:1) It encourages the church to maintain its faith in wisdom through various trials. (1:2-8) Whether rich or poor, true Christians persevere in humility (1:9-11). "Blessed is the man who perseveres under trial, because... he will receive the crown of life that God has promised to those who love him." Temptation does not come from God, but from one's own evil inclination, which gives birth to sin, and ultimately to death (1:12-18). Christians should be "quick to listen, slow to speak, and slow to become angry." They must not only be hearers of God's word, but also doers of it. True religion is defined as: "to look after orphans and widows in their distress and to keep oneself from being polluted by the world." (1:19-27)

Believers in Jesus Christ must not show favoritism, especially to the rich, for is it not the rich who are persecuting the church and slandering the name of Jesus? "Love your neighbor as yourself" is the "royal law" of the scriptures and a solid guideline for those who wish to do right. Moreover, "judgment without mercy will be shown to anyone who has not been merciful." (2:1-13)

Prayer over the sick

The epistle's most famous passage is found in 2:14-26, in which the author asks: "What good is it... if a man claims to have faith but has no works?" He declares that "faith without works is dead." James cites several examples used by Paul, but draws an opposite conclusion, namely that "a man is justified by works" and not simply by faith.

The author strongly warns against the dangers of speaking in anger, for "the tongue is a fire." (3:1-12) True heavenly wisdom is found in humility, for "peacemakers who sow in peace raise a harvest of righteousness." (3:13-18)

A true Christian is not a "friend to the world" but resists sin. At the same time, one should not slander one's brother or judge one's neighbor. (4:1-12) Nor should one boast about one's plans or accomplishments, but rely in all humility on God (4:13-17). Those who hoard their wealth will regret their actions in the Last Days (5:1-6).

Christians must be patient and await the coming of Jesus. They must avoid grumbling and complaining against one another. The author gives a strict admonition against swearing oaths. He calls the church to a pray for the sick, instructing that if one is ill, "the elders of the church (should) pray over him and anoint him with oil in the name of the Lord." Finally he urges an effort to retrieve those members who have strayed from the truth, for, "whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins." (5:7-20)

Authorship and composition

Saint James the Just

The author identifies himself in the opening verse as "James, a servant of God and of the Lord Jesus Christ." The name "James" is an anglicized form of the Hebrew and Greek name Jacob. From the middle of the third century, patristic authors cited the epistle as written by James the Just, a relation of Jesus and first Bishop of Jerusalem.[1] This James is considered the physical (younger) brother of Jesus by many Protestants, but not by Catholics, who insist that Jesus had no younger siblings. Some admit that he may have been Jesus' older half-brother by another mother who died, leaving Joseph a widow before he married Mary. Not numbered among the Twelve Apostles, James was nonetheless a very important figure. Paul identified him as "the brother of the Lord" in Galatians 1:19 and as one of the three "pillars" in 2:9, along with Peter and John. He is traditionally considered the first of the Seventy Disciples.

John Calvin and others suggested that the author was the Apostle James, son of Alphaeus, also called James the Less, one of the 12 apostles. Authorship has also been attributed to the apostle James the Great, brother of John the Evangelist and son of Zebedee.

If written by James the Just, the place and time of the writing of the epistle would be Jerusalem, where James was residing before his martyrdom in 62 C.E. The letter speaks of persecutions in the present tense (2:6), and this is consistent with the persecution in Jerusalem (Acts 12:1). However, some challenge an early date on the basis of some of the letter’s content, which they interpret to be a clarification of St. Paul’s teachings on justification found in his Epistle to the Romans and elsewhere.

If written by James the brother of John, the location would have also been Jerusalem, sometime before 45, when this James was reportedly martyred. The Catholic Encyclopedia accepts James the Just as the author and dates the writing of the epistle between 47 C.E. and 52 C.E. However, many critical scholars consider the epistle to be written in the late first or early second centuries, after the death of James the Just.[2] Reasons cited for the rejection of an early date and James' authorship include:

  • The letter was apparently unknown to the early church before the time of Origen and Irenaeus (mid-late second century).
  • Nothing in the letter suggests a personal relationship between the author and Jesus of Nazareth.
  • The author does not speak with personal authority, as James did in the Book of Acts.
  • The excellent Greek of the writer is probably inconsistent with a person of James' background.

Canonicity

Martin Luther once called James "an epistle of straw."

The Epistle of James was included among the 27 New Testament books first listed by Athanasius of Alexandria and was confirmed as a canonical epistle of the New Testament by a series of councils in the fourth century. Today, virtually all denominations of Christianity consider this book to be a canonical scripture.

In the first centuries of the church, the authenticity of the epistle was doubted by some Church Fathers, including for example by Theodore, Bishop of Mopsuestia in Cilicia. It is missing in the Muratorian fragment—the earliest known list of canonical scriptures—as well as several other early lists. The church historian Eusebius of Caesaria classes it among the contested writings (Historia ecclesiae, 3.25; 2.23). St. Jerome gives a similar appraisal but adds that by his day it had been universally admitted.

Its late recognition in the church, especially in the West, may be explained by the fact that it was apparently written for Jewish Christians, and therefore not widely circulated among the Gentile churches. There is some indication that a few groups distrusted the book because of its doctrine, which famously emphasized that faith alone is inadequate for salvation, but must be accompanied by good works.

In Reformation times some theologians, most notably Martin Luther, questioned the epistle's inclusion in the Bible. However, both the Lutheran Church and every other major denomination today accepts the Epistle of James as legitimate holy scripture.

Significance

The Epistle of James' main historical importance has been with regard to the issue of justification—are people saved primarily by faith in Jesus, or must they also manifest a good works and moral character? James' insistence that "faith without works is dead" has been cited in numerous Christian theological debates, especially against the Protestant doctrine of justification by faith alone.

According to James, true religion is "to look after orphans and widows in their distress and to keep oneself from being polluted by the world." (James 1:27)

James' teachings on the need for works as well as faith appears consciously intended to correct some interpretations of the teachings of Paul of Tarsus, especially those of the Epistle to the Romans (see Romans 3:28), which emphasized that "man is justified by faith," rather than by works or obedience to the Jewish ceremonial law. However, Paul himself had to contend with Christians who believed that their "freedom" in Christ entitled them to ignore the commandments against adultery, fornication, and attending pagan altars (e.g. 1 Cor. 5:1-13, 1 Thess 4:3-5). It may be that James intended only to correct such attitudes rather than to contradict Paul's basic teaching. In any case, the attitude expressed in James stands as a reminder that passages in the New Testament often balance one another and should not be taken out of context to support one view without due consideration of the opinions of other biblical writers, or even of the same writer in a different context.

The controversy over faith versus works often overshadows the other important contributions of the Epistle of James. For example, it is the one New Testament writing to give a definition of religion acceptable to God: "to look after orphans and widows in their distress and to keep oneself from being polluted by the world." (1:27) Like Jesus himself, it emphasizes the importance of not only hearing, but doing: "If you really keep the royal law found in Scripture, 'Love your neighbor as yourself,' you are doing right." (2:8) It also emphasizes the need to refrain from speaking in anger, holding the tongue to be a primary source of evil: "The tongue also is a fire, a world of evil among the parts of the body." (3:6) James' epistle is also the chief biblical text for the practice of the anointing of the sick and praying over them: "Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord (5:14).

Far from being "an epistle of straw," as Luther once suggested, the Epistle of James is one of the most significant of the New Testament's shorter books.

Notes

  1. ↑ Epistle of St. James, 1913, Catholic Encyclopedia Online. Retrieved February 13, 2008.
  2. ↑ Epistle of James, earlychristianwritings.com. Retrieved February 13, 2008.

References
ISBN links support NWE through referral fees

  • Adamson, James B. The Epistle of James. The New international commentary on the New Testament. Grand Rapids: Eerdmans Pub Co, 1976. ISBN 978-0802823779
  • Cheung, Luke L., and Richard Bauckham. The Genre, Composition and Hermeneutics of the Epistle of James. Paternoster biblical and theological monographs. Waynesboro, Georgia: Paternoster Press, 2006. ISBN 978-1842270621
  • Laws, Sophie. A Commentary on the Epistle of James. Harper's New Testament commentaries. San Francisco: Harper & Row, 1981. ISBN 978-0060649180
  • Luther, Martin, and James Atkinson. Early Theological Works. The Library of Christian classics, v. 16. Philadelphia: Westminster Press, 1962. OCLC 4341259
  • Scheef, Richard L. Jr. "The Letter of James," in Laymon, Charles M. Nashville: Abingdon Press, 1971.

External links

All links retrieved February 13, 2024.


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