The Letter of James. Addison Hodges Hart

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СКАЧАТЬ rel="nofollow" href="#ulink_87958706-0a9b-5396-b27f-57ef782b3f7d">9 In other words, it is the sort of communication one would expect from a recognized authority of James’s stature.

      Of course, a suspicious reader (or scholar) might, in turn, suggest that that is exactly what a pseudonymous author would have wished us to believe. That is possible, certainly (in the sense that many other hypothetical notions might be possible); but is it necessary to harbor an attitude of suspicion when there really is no warrant for it? In short, there is no firm evidence to lend substance to such doubt. We know that James could have written an encyclical letter, and we have supporting evidence in Acts 15 to suggest that he was influential enough to have pronouncements circulated to the churches he regarded as under the oversight of the mother church in Jerusalem. The Letter of James fits into that early model of ecclesiastical oversight quite naturally.

      Fourth, as we will see in our exploration of the text itself, the epistle appears to engage in a polemic, if not against Paul himself, then almost certainly against a misunderstood or corrupted version of Paul’s message. This is nowhere more evident than in the second chapter (the one that so provoked Martin Luther), in which James states flatly that one is not justified “by faith alone,” and that Abraham was “made righteous [i.e., justified] by works” (Jas 2:21, 24; compare Rom 5:1 and Gal 2:16). As Hengel proposed, other passages likewise could indicate a sustained polemic that may characterize the whole epistle.

      To give but one example, it is conceivable that the passage about sins of the tongue in chapter three might be related—either directly or indirectly—to Paul’s well-known penchant for “speaking like a fool” (2 Cor 12:11) and lashing out in angry outbursts against his opponents (e.g., Gal 1:8–9 and 5:12). Christians over the centuries, rightly revering Paul for his greatness on many levels, have tended to explain away such intemperate rhetoric or justify it as “righteous zeal” for the sake of the gospel. We forget, however, that such behavior may not have been considered acceptable by someone as austere as James apparently was. After all, as we can note in his letter, his ethics is in the spirit we hear in the Sermon on the Mount, wherein all “judging” and “condemning” of others is rebuked out of hand.

      There is at the very least in James’s epistle a direct confrontation with what appears to be a poorly digested Paulinism, one that has misinterpreted Paul’s teaching about faith and good works, thereby letting self-discipline slip, “faith” to be perverted into mere assent to doctrines, and inequality between rich and poor Christians to flourish (and one can see, from even a cursory reading of Paul’s letters, that he himself had to deal with such distortions of his gospel: “What shall we say then? Should we persist in sin so that grace might abound? Let it not be! We who have died to sin, how shall we still live in it?”; Rom 6:1–2).

      Fifth, as we have already had occasion to note, James’s moral injunctions have numerous parallels with the teachings of Jesus as we find them in the Synoptic Gospels, and in Matthew in particular. At the same time, these are indeed parallels and not direct quotations—echoes, as it were, of a common body of teaching fully digested and integrated by James into the body of his letter. In other words, one has the impression that James is so close in time and spirit to his brother that he has no need to quote him word for word. What we find instead is a shared ethos, imbibed from the source and flowing through James, and practiced in every aspect of his daily existence. As such, he simply communicates it with an easy authority gathered from lived experience. He speaks in the same spirit as his risen brother, and one senses that that is all he believed was required.

      Taken together, these reasons for my acceptance of the genuineness of James’s authorship may not be persuasive for some, but they are sufficient for me to come down on the side of its authenticity.

9. Hengel’s essay has influenced my own view of the Letter of James, although I would hesitate to follow him in every particular. He goes into some detail, explaining that the epistle, written by James himself, is a sustained anti-Pauline polemic following the arrest of Paul (i.e., sometime between 58 and 62), and (at least, primarily) addressed to the Gentile Christians of Paul’s mission. He highlights seven passages that—to his mind—are direct attacks by James on Paul’s character and theology. I believe Hengel is too extreme in his conclusions, and that not all the “evidence” he accrues is convincing. To his credit, he states that he is only engaging in “a ‘science of conjecture.’” Still, caveats aside, many of his conjectures ring true enough that, in muted form, some of them will reappear in my own commentary below. Martin Hengel’s 1987 essay, “The Letter of James as Anti-Pauline Polemic,” can be found, in a somewhat abridged form, in The Writings of St. Paul: A Norton Critical Edition (2nd ed.), edited by Wayne A. Meeks and John T. Fitzgerald (New York: W. W. Norton, 2007), 242–53.

      V.

      The Spirit of this Commentary

      If there is a single passage in the Letter of James that can be said to illuminate the essence of the book’s overall message for me, it is this: “For the one who has gazed intently into the perfect law, which is one of freedom, and has stayed there next to it, becoming not a forgetful listener but instead a doer of work—this one will be blissful in what he does. If anyone fancies himself religious while not bridling his tongue, but instead deceiving his own heart, his religion is empty. Pure and undefiled religion before the God and Father is this: to watch over orphans and widows in their affliction, to keep oneself unstained by the cosmos.” (Jas 1:25–27)

      James’s chief purpose in writing his epistle, then, is to remind his readers of the characteristics that constitute “pure and undefiled”—that is to say, true—“religion.” No term in recent decades has been so ill-defined and maligned at the same time as the word religion—both by those professing no faith and by those professing faith in Jesus Christ. It may be one thing for non-religionists (or anti-religionists) to get it wrong, either through ignorance or malice, but it is quite another for Christians to think that there is anything to be found in either the Old or New Testament that speaks against “religion” per se. Certainly they can find texts that castigate false religion or negligent and hypocritical religious leaders, but they will find absolutely none that denigrate religion itself.

      The term, admittedly, is difficult to define, especially since the study of religions in recent centuries has come to use it as an umbrella word to cover a variety of beliefs—monotheistic, monist, henotheistic, polytheistic, pantheistic, atheistic, animist, and anything else that can fall under its capacious and amorphous shade. For our purposes, the meaning that the term held for James must suffice. The word that he used and is translated as “religion”—θρησκεία—originally meant “fear of the gods,” hence “worship” and “piety”, and was understood in its practical sense to mean service rendered to deities, a deity, or the Deity. For James, as for Jesus, “religion” meant specifically Jewish religion, and—as they both clearly taught—it is a religion not primarily about, or reducible to, externals. Before anything else, it must be a matter of the heart. It is about the transformation of the human soul and the human mind: “Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-souled men.” (Jas 4:8)

The teachings and ethics of Jesus were eminently pragmatic in nature, and James is likewise a pragmatist—for him, proof is in the pudding, faith without works is dead, “fruits not roots” are what matter, and doctrine is only valid when it is inspirited by practice. There is no orthodoxy without orthopraxy, and of the two the latter is what will count most in the “day of judgment.” That means that any service that is rendered to God must at the same time be a service that benefits human beings, who are made in the image of God, but not to the neglect of one’s own self (“keeping oneself unstained by the cosmos”). This theme positively dominates the letter, whatever particular matter James addresses. It is the epistle’s undercurrent even when it is not explicitly stated. СКАЧАТЬ