“St.

James insists that pure and undefiled

religion is a working faith expressing itself in
sincere trust in God through all trials and
zealous deeds of justice and mercy as believers
anticipate the coming of the Lord.”
Works: The Offspring of Faith - An Exposition
of the Epistle of St. James
Fr. Josiah Trenham

Spirituality in the Catholic Epistle of James

Spirituality is the lived experience of the faith and Christian spirituality should be biblically
inspired. Biblical spirituality focuses on (1) the lived experiences of the community that gave
rise to the biblical writing in the light of God, (2) how it moves the reader to living life trying to
interact with and in light of the triune God, and (3) how being in this relationship has a
transforming effect on those who live the faith. The author of this epistle portrays a pastoral
spirituality aiming to bring unity into the community by depicting a clear path into a living faith
that will strengthen the believer/God relationship.

Author
According to tradition this letter is attributed to the apostle James, however, several scholars
attribute it to James, a relative of Jesus, a leader of the Jewish Christian community in Jerusalem
in the year 60-68 A.C. In Acts 15:13-21, James is portrayed as an elder whose opinion is highly
regarded by the community.

Audience
The letter addressed to the 12 tribes of Israel, but some scholars believe that this refers to the
new Christian church, composed of a large number of communities, near and far. Robert Wall
states that James is addressing those “dislocated and marginalized within an alien world because
of their faith”1, which rings true to this day.

Canonicity
Throughout the centuries some scholars have questioned its place in the New Testament for a
number of reasons. First, the lack of reference to the letter by early church Fathers leads many to
believe that it was not an apostolic writing. Secondly, the perfect use of the Greek language and
a direct connection with Old Testament traditions and allusions creates doubts as to its
authorship and purpose. Thirdly, its apparent low Christology has also challenged a broader
acceptance. This last point has prompted scholars to delve into scripture and some have found a
direct connection to Jesus’s teachings embedded in this epistle.

Intricate Connection between the Epistle of James and the Gospels of Matthew and Luke2
1
Robert W. Wall, “The wisdom of James,” Center for Christian Ethics (2009): 29
2
Gary Holloway, “James as New Testament Wisdom Literature,” Pepperdine Digital Commons (2000):90.
 Topic in James Matthew Luke
The value of trials (1:2-4) 5:10-12, 48 6:23
Asking/seeking understanding (5-8) 7:7-8 11:9-10
Material Wealth (1:9-11) 6:19-21
God’s Gifts (1:19-27) 7:11 11:13
Anger and Listening (1:19-27) 5:22; 7:21-27 6:46-49
Judging (2:1-13) 5:3, 5, 7, 19-22; 7:1-5 6:20
Faith and Works (2:14-26) 7:21-23; 25:31-46
The Tongue (3:1-12) 7:16 6:44-45
Wisdom (3:13-18) 5:5-9
The World of God (4:1-10) 5:4, 8, 6:708 6:25
Slander (4:13-17) 5:21-22; 7:1 6:37
Tomorrow (4:13-17) 6:25-34
The Rich (5:1-6) 6:19-21 6:24-25; 12:33
Patience (5:7-11) 5:11-12; 7:1 6:22-23
Swearing (5:12) 5:33-37
Prayer (5:13-18) 6:12-15; 7:7-11

Regarding its literary form, “the writing lacks the traditional letter structure, except for the
address” (NABRE). Others believe that this writing is a paraenesis,3 a literary genre found in
wisdom literature, containing polar contrasts, popular in Jewish wisdom tradition. The latter
gives this epistle intentional ordering and rich theological coherence.4

Through this paraenesis lens, the teachings become an exhortation to view God’s wisdom (3:13-
4:10) as the key to live counterculturally. When reading the epistle in its entirety, it is evident
that James is addressing a main pastoral problem; the communities’ need for spiritual integrity as
its members are faced by worldly desires. Therefore, James exhorts his readers to persevere
through a step-by-step model that transforms them into doers of the Word.

The genre of literary epistle allows for a holistic approach to its structure and content, chapter 1
serves as an epitome that provides the unifying theme and guiding theological principles that
unfold the other chapters of the epistle.5

Epistle’s Outline
1:1 Greeting
A 1:2-27 Epitome: Presentation of the themes to be taken up in the body of the epistle.
B 2:1-26 Faith and works: Acting out of religious conviction.
C 3:1-12 The work of the community and proper speech.
D 3:13-4:10 Friendship with the world vs friendship with God.
C 4:11-5:6 Improper Speech and the work of the rich
B 5:7-18 Steadfastness in trial and prayer: Standing fast in religious conviction
A 5:19-20 Conclusio: Summary of practical/theological consequences of living the

3
Robert W. Wall, “James as Apocalyptic Paraenesis,” Restoration Quarterly 32 (1990): 11-22.
4
Darian Locket, “Introduction to the Catholic Epistles,” T&T Clark International (2012): 17.
5
Luke Timothy Johnson, “The letter of James: A New Translation and Introduction and Commentary,” AB 37A New
York: Doubleday (1995): 14-15, 173-216.
 epistle.

This structuring delineates the text 3:13-4-10 as the climax of the passage’s thematic
presentation. Through both literary forms, paraenesis or epistle, the pivot of the letter is the
same and each section becomes a part of a set of guidelines for the Christian journey.

Many scholars have determined that there are a number of issues addressed throughout the letter
with exhortations to become doers of the Word as a result of a living faith. A careful reflection
on each exhortation will uncover the underlying theme of wisdom as the moving force of a living
faith. Therefore, each

James invites the believer to face trials with joy. Yet, to cope with suffering one needs the gifts
of joy and wisdom. “If any of you lacks wisdom, let him ask God, who gives to all men
generously and without reproaching, and it will be given him” (1:5). Joy in the face of trials is
alluding directly to the sermon on the Mount by exhorting the communities to feel joy in the face
of hardships as Jesus calls for when he says “..rejoice and be glad…” (Mt 5:10-12). Hardship
and suffering strengthen our character allowing us to become perfect, whole, complete; this can
be accomplished by becoming doers of the Word since each “shall be blessed in his doing” (Jas
1:25). Thus, “everyone who stands firm to the end, will be saved” (Matt 24:13). The gift that
God will give to those who ask is “the word of truth” (1:18) which will equip the faithful with
the necessary wisdom to endure trials, to stand firm.

This divine wisdom calls for the believer to control his temper. Even though James does give
instructions as to how to do it, he gives clear examples of its dangerous and irreversible
consequences. His exhortation to be “slow to anger” (1:19-20) can be equated to counting to ten
before speaking since a hot temper has no place in the life of an intelligent, mature Christian6, a
direct connection to Jesus’s Sermon on the Mount,
22
But I say to you, whoever is angry with his brother will be liable to
[b]

judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the
Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna.
(Matthew 5:22, NABRE)

It is evident that Scriptures call us to control undisciplined anger. When expanding on this topic
(4:1-3), James explains that anger toward others comes from an inward passion for material
pleasure. Therefore, those who are doers of the Word, will be blessed by God and will exhibit
self-control.

This material desires can become an unsurmountable problem in the faith journey, if not address.
Thus, James talks about the dangers of money “ … the rich one in his lowliness, for he will pass
away “like the flower of the field.” For the sun comes up with its scorching heat and dries up
the grass, its flower droops, and the beauty of its appearance vanishes. So will the rich person
fade away in the midst of his pursuits” (1:10-11). Money, however, is not the root of evil but the
love of money and what the person does with it. Therefore, this warning is not for those who
have money but those who desire either having it or having more of it.
6
Addison J. Eastman, “A handful of Pearls: The Epistle of James,” Westminster Press (1973), 37.
There is a partiality and distinction made between the rich and poor in chapter 2:1-13 where
James command is explicitly about not discriminating because it denies the faith. “Has not God
chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has
promised to those who love him?” (2:5). It is evident that this is a direct reference to the
beatitudes and Jesus saying, “Blessed are the poor in spirit, for theirs is the kingdom of heaven”
(Matt 5:3) yet James has developed Jesus saying making these opposites very clear to the reader.
While addressing this problem, James does not leave out the importance of the Christian
deference towards every individual, rich or poor. It is a call for accountability.

Verse after verse in chapter 2, James brings home the meaning of faith. He reminds the reader
that the word faith is a verb and as all verbs it calls for it to be lived. Therefore, to have faith
means to live what is believed; faith without deeds is dead.

“Hearers of the word but not doers” are deluding themselves: they think they are religious
when in fact what they profess during religious rituals is worthless to God if not acted
upon… “God the father” appraises as “pure and undefiled” the religion characterized by
what its members actually do: they are for the poor and powerless without being
contaminated “by the world” (1:27).7

A living faith encapsulates this ability to live according to what one professes. Not an easy task
if not accompanied by prayer.

Thus, prayer and wisdom are introduced by James from the start. He refers to the need of God’s
wisdom in the epitome of the letter in chapter 1 and by chapters 3:13 – 4:10 James draws sharp
contrasts between the wrong (earthly) and right (divine) kind of wisdom. The earthly one should
not be called wisdom but cleverness as it creates division in the Christian community. James
carefully marks the difference between both types of wisdom giving examples that illustrate how
the fruits of worldly wisdom are envy and jealousy because they are the result of incorrect way
of praying (4:3). On the other hand, Divine Wisdom, comes from above and is given to those
who ask for it in faith, not doubting (1:6). A transformation within the believer is imperative for
the prayer to must be in conformity with the new being in Christ, not the old.

According to Eastman8, wisdom is characterized by purity, peace and harmony, openness to

reason, meekness (offering of our strength to God to achieve the right direction), compassion,
and being genuine. It is granted to those who ask in faith, believing in God’s ability to grant it.
Therefore, wisdom is evident through deeds of practical goodness. Double heartedness is the
challenge faced by everyone and can only be conquered by Divine Wisdom, which comes from
above, it is a gift of God.

Improper speech and the judging of one another is condemned by James in line with the Gospel
of Matthew 7:1-5 and Romans 2:1-3; 14:3-13, where he states that judgmental people have set
themselves above and outside the law. Their behavior ruptures Christian fellowship. God alone is

7
Robert W. Wall, The Wisdom of James. 31

8
Eastman, ibid. 60-63
the only judge. Believers are exhorted to analyze their behavior and recognize their
presumptuousness to grow closer to God and learn to depend on his will.

On the last chapter, 5:1-6, James addressed again the topic of riches but addressing a different
problem faced by the community. He rebukes the wealthy for their dishonesty and lack of
compassion, like the rich man and Lazarus in the gospel story (Lk 16:19-31). He clearly warns
those who have wrong God’s people and invites the afflicted not to envy but to pity them
because of the fate that awaits them. Words to ponder upon by the present reader of the Word as
the warning remains applicable in today’s society.

The last exhortation and conclusion in the epistle, the last fourteen verses, have an eschatological
dimension.

The hallmark of this passage is the use of the imperative to drive home the final
exhortations. Fourteen imperatives and all the essential elements of moral
instruction are included… James builds momentum through the alliteration and
cognitive assonance of the accompanying illustrations. This gradation culminates
in vv. 19-20 where all the themes of the letter are captured in the ingle image of the
power of one person to reclaim a community member to the way of truth, the way
for God, and therein finding salvation.9

To accomplish this charge, James keenly calls attention to the need for prayer. He gives
instruction in effective praying. It is through prayer, intercessory prayer in this case, that the
wondering believer can be brought back to Christ, emphasizing the mutual care and concern that
should define the Christian community. The person praying should always remember that the
outcome is subject to God’s will.

There are many the teachings that James pinpoints as catalyst for the Christian pilgrim.
Through a series of exhortations James put together straight forward guidelines to help messianic
believers to remain faithful and develop a mature faith, a living faith. A moral compass for the
spiritual journey. A spirituality of practical wisdom for the faithful.

9
George A. Kennedy “New Testament Interpretation through Rhetorical Criticism” Chapel Hill, NC: University of
North Carolina (1984); 3-38