Scholars generally classify James as among the seven writings that are commonly referred to as Catholic Epistles. Although there is some doubt about the meaning of katholikos in this context, it seems likely that it is meant to imply the “general” as opposed to the “particular” nature of these writings: the Catholic Epistles were addressed to Christians in general, in contrast to the Pauline Epistles which –for the most part –were addressed to individual churches.
With the many diverging perspectives with regards to the identity of the author of James has led it also to become subject to scrutiny with regards to its canonicity –that is its place as to whether or not it is to be considered rightly as Scripture.
In fact church history itself testifies to several disputes over the place of the epistle in canon Scripture, which is prominent in Martin Luther’s consignment of it as an ‘epistle of straw’ to which he wrote: “Therefore, St. James’ epistle is really and epistle of straw, compared to these others, for it has nothing of the nature of the gospel about it.”
Luther’s supposition of the epistles’ worth finds substance in his conclusion that: in comparison to books such as Romans and Galatians, the Gospel of John and 1st Peter. James bears “nothing of the nature of the gospel about it.” As according to Luther it does not bear witness to Christ or to such cherished Reformation themes of salvation that one appropriates by faith alone, in Christ’s accomplished work of redemption in contrast to that of the Pauline epistles of Romans and Galatians as well as to that of John’s Gospel and 1st Peter which Luther considers as documents that were to be prized as the “true kernel and marrow of all the books,” because they would “show you Christ” and “teach you all that is necessary and salvatory for you to know.” As a consequence such an appraisal, Luther deemed James unfit to qualify as a book that is to be considered as Scripture, consequently marginalizing the epistle along with its message from the rest of Reformation movement that burgeoned later.
Many agree that the message of James is scandalous as it contains the famous passage that says: “man is not justified by faith alone.” In fact, a book has already been written about it –Elsa Tamez’s The Scandalous Message of James: Faith Without Works is Dead. However, I would like to point out that there is perhaps a more scandalous message contained in the Epistle of James –that is James’ disdain towards the practice of partiality in the community of faith.
The Scripture as the Word of God couched in ancient human language, in human words that persevere for Christians of all generations as a form of God’s self-revelation to his people who are fashioned in and through Jesus of Nazareth. As Christians in the twentieth century we read and study that Word of God as nourishment of our spiritual lives. But we do not study it in a vacuum. We are members of a faith-community that feeds its spiritual life, indeed on the written Word of God along with the tradition that has been born of it and that has helped fashion the understanding of that written record.
Summary and reflection on Nicholas Wolterstorff’s 4-part article series entitled: The God Who Speaks
The view that God is speaking as this has been somewhat of a contentious topic among the present theological landscape, in light of this I would like to tender a summary of four articles written by Nicholas Wolterstorff entitled: The God Who Speaks.
Using Augustine’s conversion story Wolterstorff, pushes forward a thesis that the God of the Bible is very much a speaking God. By weaving Scripture with Augustine’s conversion, He argues that God spoke to people as reported in Scripture, he argues: God spoke to Augustine by way of a child’s sing-song; and God spoke by way of Scripture itself; lastly God spoke, above all, in and through Jesus Christ. The God of Scripture the God of Christian experience who spoke in diverse ways and on many occasions to human beings.
“The brokenness of earth is the brokenness of God’s home.”
It has long been held that the environment is among the most pressing concerns of this generation. In this bygone age of technology and consumerism, ministry pertaining to the natural world of creation has taken a backseat in the teaching and preaching of Evangelical Christian churches in particular. While most Christians appreciate the beauty of nature, many don’t realize there is a strong Biblical basis for creation care, in fact many ethical values, fundamental to the development of a peaceful society, are particularly relevant to the ecological question.
In the Book of Genesis, where we find God’s first self-revelation to humanity (Gen.1-3), there is a recurring refrain: “And God saw that it was good.”  Mankind’s first home was Eden –paradise. The Earth was paradise, teaming with life, vegetation, and the wondrous landscape of skies, the land and the sea. Creation in God’s eyes was good, but at the same time entrusted it to the care of man and woman.