By David Gowler
This designated reception background of the Epistle of James is a admired addition to the Blackwell Bible Commentaries sequence. Written through a good New testomony professional, it chronicles the most important theological, political, and aesthetic responses to the textual content over the centuries, and to James as a historic figure.
- Surveys the numerous theological, cultural, literary, political, and creative makes use of of the Epistle of James, and the wider impact his letters have had through the ages
- Includes huge excerpts providing important historiographical context
- Examines James’s effect on pop culture, together with examples equivalent to Charles Schulz’s Peanuts
- Unearths a variety of missed writings and opens entry to fabric now not available elsewhere
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Additional resources for James Through the Centuries
This embeddedness in Jewish Christianity gives the Epistle of James a certain coherence, although its theology is certainly not systematic in a way that many modern people expect or desire. Hence Martin Dibelius could say, because of his position that James is paranetic literature, that “the entire document lacks continuity in thought” (1975: 2; emphasis in the original) and “eclecticism is an inherent aspect of paraenesis” (5). In fact, Dibelius argues that James “has no ‘theology,’ ” because “paraenesis provides no opportunity for the development and elaboration of religious ideas” (21; emphases in the original).
Paul and all the rest of Scripture in ascribing justification to works” and the omission of “the Passion, the resurrection, or the spirit of Christ” are the most important reasons. ” Luther thus removes James from “among the chief books . . though I would not thereby prevent anyone from including or extolling him as he pleases, for there are otherwise many good sayings in him” (LW 35: 397; editions prior to 1530 were more critical of James). 12 Introduction As my chapter entitled “James 2:14–26” explains, near the end of his life, Luther made another (in)famous comment about James at the Licentiate Examination of Heinrich Schmedenstede (1542).
6:11—possibly composed the epistle with the assistance of a scribe. A second option, which Hartin prefers, is that shortly after James’s (the brother of Jesus) death, a scribe with great facility in Greek composed the epistle in James’s name (2003: 24–5). This issue is critical for some interpreters, because they connect authorship with canonicity or authenticity of message. ” In a similar mode, although with different conclusions, J. D. Michaelis insists that since James was canonical, it had to be written by an apostle (either James the son of Zebedee or James the son of Alphaeus; if it were written by James the “half brother of Christ, and not an apostle, we have no proof of its inspiration and infallibility”; Kümmel 1972: 72).