James

THE CATHOLIC LETTERS  The Church calls the seven epistles (James, First and Second Peter, First, Second and Third Letters of John, also Jude) the Catholic Letters, that is universal1 because they are general, that is, they were not directed toward a certain church nor a city nor a specific person, as in the case of The apostle’s letters. Although the Second and Third Epistles of St. John were addressed to two specific persons, yet because they were too short, they were considered as an extension to the first epistle, especially because they have the same characteristic and style.  There are similarities between the epistles especially: 1. First Peter and St. James. 2. Second Peter and Jude. 3. The three epistles of St. John.  The Church gives special attention to these epistles, so requires us to read parts of them in most occasions, especially during the prayers of the liturgies.  St. Jerome said that these epistles were characterized by being written in great detail and meanwhile concisely. Being detailed in meanings and concise in expressions, made them hard to be properly understood. 1 Since the earliest centuries, these epistles were called the Catholic Epistles. This was mentioned in the writings of: Origen, in his interpretation of 2 John 6:8, called the First epistle of Peter the Catholic Epistle. St. Dionysus of Alexandria called the First Epistle of John the Catholic Epistle. Eusebius of Caesarea called in his history (2:25) James and Jude the Catholic Epistles.. 6 THE EPISTLE OF ST. JAMES THE WRITER OF THE EPISTLE In the New Testament, there were three persons called James. 1. James the son of Zebedee: (Matthew10: 2), one of the twelve disciples and the brother of John the Evangelist. He cannot be the writer of the epistle because he was murdered by Herod Agrippa I in the year 44 A.D. (Acts12: 1) At that time, the Christian Churches were not established yet to allow that some of the disciples would send them epistles, and the dispersion has not taken place yet, nor the heresies had appeared. 2. James the son of Alphaeus: (Matthew 10: 3), There are many researches to prove whether he is the same one as James the brother of the Lord or a different one. 3. James the brother of the Lord: (Galatians 1: 19), that is, his cousin. Every one agreed that he is the writer of the epistle. Here is a summary of his biography: A. Some believe that he was not James the son of Alphaeus, one of the twelve apostles,( Matthew 10: 3; mark 3: 18; luke6: 15; acts1: 13) and the brother of Joses, Judas and Simon1. Therefore, he was not a believer, during the life of the Lord Jesus on earth, as the Evangelist said, “For even His brothers did not believe in Him.” (John 7: 5). But after the resurrection, he believed in the Lord Jesus, as it is written in the book of Acts, “They all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers” (Acts 1: 14). The disciples were gathered with the brothers of the Lord Jesus. B. St. Jerome mentioned, as well as history confirmed, that St. James was ordained a bishop of Jerusalem and stayed in it until the day of his martyrdom. He wrote a liturgy, which the Armenians still use up until now. C. St. Epiphanius and Eusebius said that he was a Nazarite for the Lord, since he was in his mother’s womb, so he did not drink any wine nor any intoxicating drink, never shaved his head, and always ate beans. D. He was called James the Righteous because he loved worship, and from the abundance of his kneeling for prayer, his knees were like the knees of a camel. St. Jerome mentioned that the Jews greatly feared him and hastened to touch his clothes. One time, they brought him to the top of the temple to witness against Christ, so he told them, “Christ now is sitting in the highest at the right hand of the Father, and He will judge the people.” When they heard him, some screamed, “Hosanna to the Son of David.” The scribes and Pharisees attacked him while saying, “The righteous has strayed.” Then they threw him from the top to bottom. After falling, he knelt on his knees asking for forgiveness for them, but they hastened and stoned him2. Then a man came and struck him with a hammer on his head. Instantly, he was martyred around the year 62 A.D., and was buried at the place of his martyrdom close to the Temple3. Josephus the historian said that one of the reasons of the destruction of Jerusalem was that its people had killed James the Righteous, so God’s wrath came upon them. 1 St. Jerome relates that in Mark 15:40, it is written, “Mary the mother of James the Less and of Joses..” “The Less” means comparing between two persons, so there is no third James. Thus, James the brother of the Lord is the same James the son of Alphaeus (the Less). However, some Church Fathers relate that this word, in its origin, does not mean comparison between only two 2 Josephus, Book 20, Chapter 11. 3 Eusebius, Book 2, Chapter 22. 7 E. In the year 52 A.D., he presided over the first ecumenical council in Jerusalem to discuss the faith of the Gentiles. St. James issued the resolution of the council (Acts 15). F. The apostle called him one of the pillars of the church, and he mentioned his name before St. Peter and St. John (Gal. 2: 9). TO WHOM WAS IT WRITTEN? It was written to the twelve tribes in the dispersion, and there were many opinions to interpret that, we mention some: 1. Some believe that it was written to those who were previously Jews and were dispersed before Christianity. God has used that dispersion in preaching Christianity, and some believed when they went to Jerusalem on the Day of Pentecost. Those who were originally Jews and believed in Christ became the subject of persecution from their brothers the Jews who had rejected believing in the Lord Jesus. 2. Others believe that the Jews, seeing that some have believed in Christ and because they were waiting for a Messiah who gives them earthly authority and submits other kingdoms under their domain (unfortunately this Zionist idea is still in the minds of the Jews), stirred the Romans against the Christians. That is why the Christians sought the Gentiles for they found in them a wide welcome more than the Jews. 3. Some believe that mentioning the twelve tribes does not mean that they were of Jewish origin but this refers that the Church, no matter who are her members, is the heir to the tribes spiritually. The attribute “Israel” has been denied from the Jews. Therefore, we do not believe that the Jews are the new Israel but they assume that, for they have denied faith and were denied being called “God’s people.” WHEN WAS ITWRITTEN? It was written during the time when the Jews were persecuting the Church, for their rich people and chiefs stirred the persecution (Acts 4: 1, 5: 17). This was before the persecution of Domitian and Trajan. It was written before the fall of Jerusalem, that is, before the dispersion of the Jews (68 A.D.). Some believe that it was written around 60 A.D. or 61 A.D., during the time when all the heresies, mentioned in the epistle, were spread. THE PURPOSE OF THE EPISTLE 1. To encourage Christians to endure tribulation which they suffer from the Jews and to explain the meaning of temptation on the light of the cross of the Suffering Lord. 2. To encourage them to be steadfast in faith, the practical faith. 3. To clarify the concept of living faith and its correlation with deeds. 4. To reveal dangers of some sins, which some may have thought them trivial. ITS CHARACTERISTICS AND RELATIONWITH THE OTHER EPISTLES 1. It adopted the practical style regarding the holiness of the Christian life. 2. Its expressions are easy, clear and richly depicted in brief. It was Palestine that inspired the apostle here with many similes (1: 11; 3: 11,12; 5: 7, 17, 18). 3. It was strict in rebuking with an overflow of love and compassion. 4. It is similar to the “Sermon on the Mount,” from the point of the many practical commandments, to the extent that some thought it is gathering of the words of the Lord 8 Jesus Christ. Both have mentioned the spiritual outlook of the Law in its depth, about the fatherhood of God, and choosing between the love of God and the love of the world. 5. It is similar in many of its expressions with the book of Joshua, the son of Sirach1 and the book of Wisdom2, and the First Epistle of St. Peter3. 6. It is related to the Old Testament, for in mentioning patience, the writer referred to Job (James 5), and in mentioning prayer, he referred to Elijah. However, it is characterized by the nature of the New Testament. He repeated the word “brothers” and “the new birth” (1: 18), the perfect Law the Law of liberty (1: 25) and the sacraments of the Church. (James 5). IS THERE ANY CONTRADICTION BETWEEN THIS EPISTLE AND THE EPISTLES OF THE APOSTLE? Due to the superficiality in understanding the word of God, some thought that there is contradiction between what is mentioned in this epistle and what is mentioned in the epistles of St. Paul, especially the epistle to the Romans, thinking that St. James does not care about faith and that St Paul does not care about deeds. However, when we study these epistles, we notice the following: 1. There is no contradiction in thoughts between the two apostles, especially that both agreed together in the first ecumenical council, which was presided by St. James (Acts 15). 2. St. James addresses some believers who deviated from abiding in the light, claiming that faith only can justify them and there is no need for deeds. However, St. Paul, as an apostle to the Gentiles, confronted people who were originally Jews and were calling for every Gentile to adopt Judaism and undergo circumcision. They depended on the works of the Jewish rites, in itself claiming that keeping such things may justify the person4. Moreover, those who were originally Gentiles depended on their works before the faith to justify them. Therefore, no wonder if St. James has concentrated on the works and The apostle on faith rejecting anyone to depend on the Jewish rites and self-righteous works. 3. St. Paul and St. James agree about the importance of justification by works. But what works? Works, which are based on the worthiness of the blood of Christ, and not self-righteous works. St. Paul confirms that by saying, “If I have all the faith to move mountains but have no love, it profits me nothing.” (1 Cor. 13: 2) Faith without love is nothing and cannot justify. What is love as St. Paul explained in the same chapter except practical love, “love is patient and kind, does not envy…” No wonder if the apostle, who concentrated on faith, now confirms that love is greater than faith (1 Cor. 13: 13). 4. St. Paul does not stop at the importance of works but emphasizes that evil works destroy man, even if he were a believer5. 1 Review James 1:6 with Sirach 1:28; James 1:9,11 with Sirach 31:5; James 1:2,4 with Sirach 2:1-5; James 1:13 with Sirach 15:11-20; James 1:19 with Sirach 4:29; James 2:1-6 with Sirach 10:26-34; James 3:2 with Sirach 19:19:16,17; James 3:9 with Sirach 17:8; James 5:13 with Sirach 38:9-15. 2 Review James 1:5 with Wisdom 9:4-6; James 1:7 with Wisdom 7:15,16; James 1:19 with Wisdom 1:11; James 2:6 with Wisdom 2:10,19. 3 Review James 1:2,3 with 1Pet.1:6, 7: 4,12,13; James 1:10 with 1Pet. 1:24; James 1:18 with 1Pet. 1:3,23; James 1:21 with 1Pet.2:1,2; James 4:10 with 1Pet. 5:6; James 5:2 with 1Pet.4:8. 4 Since the start, Christianity followed many of the spiritual orders and regularities that had already existed. However it forbade or prohibited circumcision and blood sacrifices and other matters that were shadows of the New Testament. 5 Cf. Heb. 10:26, Tit.1:16, Gal. 5:19-21, 2 Thess. 1:8,9. 9 5. St. James does not ignore faith (James 1: 6; 5: 15), but on the contrary, he connects works with faith and faith with works, without no separation or discrimination. ITS CANONIZATION The epistle of St. James suffered much in the 16th century, for it concentrates on the good deeds. Martin Luther descried it as an epistle of straw. This view differs from that of the early church, which understood it within the context of the whole Scripture, as a part of the whole bible. Without it the grasp of ethical Christianity is incomplete1. Among the evidence for its canonization are First: The External Evidence In the second century, Origen pointed to it as an epistle of St. James. He knew it as a canonical book.2. There are many quotations of it in the writings of St. Clement of Rome, the Didache, the epistle of Barnabas, St. Ignatius of Antioch, Hermas etc. Some scholars believe that this epistle did not spread in the same rate of St. Paul's epistles, especially in the West; because it was written to the Christians of Jewish origin in the East, and it was not addressed to those of Gentiles' origin3. It's to be noted that there is no mention of this epistle in the Muratorian Canon, which also makes no mention of the Hebrews and the Petrine epistles. But this may be due to the obviously corrupt state of the text of that Canon. Second: The External Evidence4 The writer introduces himself quite simply as "James, a servant of God and of the Lord Jesus Christ." (1: 1) This simple description reveals that the writer is quite famous. And since two are well known by that name, one of which is easily narrowed down to one. James, the son of Zebedee who was martyred by the hands of Herod in 44 and the other James the Lord's brother, who had his vital role in the early church, thus it is obvious that he, by the inspiration of the Holy Spirit is the writer of the epistle. The following evidences declare the genuiness of the epistle and that St. James is actually the writer of the epistle. A The author's Jewish background: No one can deny that the author’s mind has drawn much from the Old Testament. Besides the direct quotation (1: 11; 2: 8, 11, 23; 4: 6) there is indirect and innumerable allusions from the Old Testament (1: 10-2: 21, 23, 25; 3: 9; 4: 6; 5: 2, 11, 17, 18 etc.).When the writer required illustrations for prayer and patience he turned to the Old Testament characters. He also concentrated on keeping the Law (2: 9, 11). There are many other obvious indications of Jewish mind. Certain other terms such as "Lord of Sabaoth" (5: 4) "assembly" (2: 2) "Father Abraham" (2: 21) B. Similarities between James’ epistle and St. James’ speech in the Book of Acts (ch. 15) as his use of the word “brothers” (2: 15) (Acts 15: 13); “greetings”(1: 1 /Acts 15: 23) also The honorable name by which you are called (2: 7 /Acts 15: 17)… plus many other parallels that were found there. C. Many scholars think that there is a strong similarity between what came in the epistle and the teachings of Lord Jesus Christ. The following are examples of 1 Donald Guthrie: New Testament Introduction, Inter-Varsity Press 1975, p.736. 2 Ad Rom. 4:1; In Lev. Hom. 2:4; In Joash. Hom 7:1. 3 J.B.Mayor: Epistle of James, 1913, p.5. 4 Donald Guthrie, p. 739 ff. 10 these similarities: (1: 2) Joy in the midst of trial. (Mt 5: 10-12) (1: 4) Exhortation to perfection. (Mt 5: 48) (1: 5) Asking for good gifts. (Mt 7: 7 etc) (1: 20) Anger. (Mt 5: 22) (1: 22) About the hearers and doers of the word. (Mt 7: 24 etc.) (2: 10) The whole law to be kept. (Mt 5: 9) (2: 13) Blessing of mercifulness. (Mt 5: 7) (3: 18) Blessing of peacemaker. (Mt 5: 9) (4: 4) Loving the world as enmity against God. (Mt 6: 24) (4: 10) Blessing of humility. (Mt 5: 5) (4: 11,12) Condemnation. (Mt 7: 1-5) (5: 2) Moth rust spoiling riches. (Mt 6: 19) (5: 10) The prophets as our examples. (Mt 5: 12) (5: 12) Oaths. (Mt 5: 33-37) In addition to these parallels, there are others between what came in this epistle and the teachings of Lord Jesus Christ in different other parts such as: (1: 6) Exercise of faith without doubting. (Mt 21: 21) (2: 8) Great is the commandment of loving the neighbor. (Mt 22: 39) (3: 1) On the desire to be called teacher. (Mt. 23: 8-12) (3: 2) On the dangers of hasty speech. (Mt. 12: 36-37) (5: 9) The divine judge at the doors. (Mt 24: 33) (D) It’s agreement with the personality of St. James as it came in the New Testament. When we first got acquainted with James, we found him to be an unbeliever of the Lord Jesus (Mk 3: 21, John 7: 5) but he wasn’t considered a stranger for he had great love and respect for the person of the Lord, but maybe could not agree with his method and as yet had no understanding of the significance of His mission1. It was the Lord’s resurrection that caused the change in his mind, for not only do we find him among the Lord's disciples (Acts 1: 14), but James was namely mentioned when talking about the resurrection apparitions (1 Cor 15: 7). St. Paul mentioned him probably because St. James told him about it. (Gal 1: 19) It is significant that Paul counts him among the pillars of the Jerusalem church, and in (Acts 15) we see him the head of the church council of Jerusalem… All this agree with the personality of St. James, the writer of the epistle, as a famous person of Jewish origin, who is keen to keep the law particularly that he writes in Jerusalem to the Christian congregation of Jewish origin. (E) The conditions of the community to whom he writes witnesses to St. James as being the one who wrote it in the period before the fall of Jerusalem. We find him talk about the rich who press on the poor (5: 1-6). This fits the period that precedes the destruction and not that follows it. Also the mentioning of wars and fightings between them suits the condition of Jerusalem before its destruction. Besides the absence of any allusion to master and slaves and by the omission of any denunciation of idolatry, all this fits a Christian of Jewish origin that lives as a sanctified person to the Lord in the period preceding the destruction 1 J.B. Mayor, p. XIV- XVI. 11 of Jerusalem1. ARGUMENTS AGAINST THE WRITER AND THEIR REPLIES 1. Some modern critics protested against St. James being the writer of the epistle saying that the rich and elevated Greek language of the epistle reveals it is no way that the writer can be a simple Galilean person. The explanation of this is as follows: Besides the divine work, i.e. the “inspiration of the Holy Spirit” that the modern scholars neglect, there is no evidence that denies St. James being instructed with the Greek culture, particularly that this area was abounding in Greek cities. However the Mediterranean Sea Jews were known to be trained in Greek culture (Helanian) on the highest level. The proof of this is their role in translating the Old Testament, the Septuagint translation. 2- Second objection: if the writer is James then he would have pointed out that he is the Lord’s brother to give more importance and value to the epistle. The reply is that this objection is not accepted, first because the Saint realizing how much the person of Jesus Christ is highly esteemed considered himself as a “slave” and “servant” (1: 1). Besides, the Lord Jesus Christ does not rely on the basis of mere bodily acquaintance (2 Cor5: 16) or blood relationship. 3- Some doubt about the writer, saying that if the writer was James, the Lord’s brother, then he would have recorded the great events of our Lord's life, such as his death and resurrection, specially that when he met Paul he discussed the matter. The reply for this is that James himself also in his speech, mentioned in the Book of Acts (chapter 15), didn’t point out to such matters. First: because he meant a certain aim and not a display of the events of the Lord’s life or His theological thoughts. Second because these events were quite well known in the church and didn’t need to be recorded, particularly that the purpose of his writings is merely precise Christian behavior. 4- If the writer was St. James the brother of the Lord, then he would have written about the law differently, as some scholars think. As an example we find dealing with the problem of circumcision and Jewish rites surpassing that of the behavior aspect. The reply to this is that St. James most probably wrote the epistle before the meeting of the assembly mentioned in the Book of Acts (ch. 15). However being the one responsible of the church of Jerusalem representing the church of Jewish origin he refrained from interfering in such a dispute. Specially that it seems he inclined to be nice to the Jews at first, not because he was convinced of the importance of circumcision and other matters, but to gain their side and not to stumble thousands of them. Thus, he had his role of the purification of Paul and his entry into the temple according to the Jewish rites so as not to stumble them. (Acts 21: 17-26) We notice that once when some people came from James to St. Peter, the saint separated himself from the Gentiles in fear of the circumcised (Gal.2: 11,12) this matter aroused St. Paul who resisted and confronted him. THE DIVISION OF THE EPISTLE 1. Faith and temptations chapter 1 2. Faith and works chapter 2 3. Faith and the tongue chapter 3 1 R.J. Knowling: The Epistle of St. James, 1904, p. XII-XIII. 12 4. Faith and the earthly lusts chapter 4 5. Faith and being occupied with riches chapter 5: 1-11 6. Faith in all circumstances chapter 5: 12-20

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