2 Date and place of composition

If written by James the Just, the place and time of the writing of the epistle would be JerusalemCapitals in Asia For alternate uses see Jerusalem (disambiguation Jerusalem ( Modern Hebrew: Yerushalayim Biblical Hebrew: Arabic: al-Quds see also Names of Jerusalem) is an ancient Middle Eastern city of key importance to the religions of Judaism, Christ, where James was residing before his martyrdom in 62. If pseudepigraphical, then any time from 50 to 200 is possible. It was first definitely quoted by Origen, and possibly a bit earlier by Clement of Alexandria in a lost work if Eusebius is to be believed.

3 Canonicity

In the first centuries of the Church the authenticity of the Epistle was doubted by some, and amongst others by 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.

Its late recognition in the Church, especially in the West, may be explained by the fact that it was 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 doctine. However, it was included among the 27 New Testament books first listed by Athanasius of Alexandria and eventually confirmed by a series of councils in the fourth century.

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. This is proabably due to the book's specific teaching that faith alone is not enough for salvation, which Luther saw appeared to contradict his doctrine of sola fide (faith alone).

Most denominations of Christianity today consider this book to be a canonical epistle of the New Testament. See Biblical canon.

4 Contents

The epistle was addressed to the Jews of the dispersion, "the twelve tribes scattered abroad."

The object of the writer was to enforce the practical duties of the 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 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 coming of the Lord draweth nigh, which is to right all wrong (5:8).

"Justification by works," which James contends for, may be contrasted with the doctrine of "justification by faith", which Paul contends for in his own New Testament epistles. One way that Christians reconcile these perspectives by viewing that of James as a justification before others, that is to say the justification of a Christian's profession of faith by a consistent life; while Paul's emphasis was a justification before God, being regarded and accepted as just by virtue of the righteousness of Christ, which is received by faith. Another way that some Church fathers reconciled the two was to view true saving faith as faith that is energized by love, and that therefore is accompanied by good works, as opposed to a faith that is only intellectual assent to a set of beliefs. An interesting cross-reference is Acts 26:20, where Paul says that he has been preaching "that they should repent and turn to God, performing deeds appropriate to repentance" (NASB, emphasis added). Some use this passage as evidence that Paul agreed with James that all true (or "living") faith is accompanied by works.

James

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