James the Just

James aka St. James, the Bishop of Jerusalem, the Just, and the Righteous Teacher was born during the early first century CE. His actually names was Jacob – James being the Anglo-Saxon variation. There is much confusion concerning this James. Most people do not know who he is much less that Jesus had brothers and sisters. Most are familiar with James the Great, the brother of John the Evangelist and son of Zebedee. Alternatively, there is the disciple/apostle known as James the Less, “less” because he was either younger or smaller in stature than “great” James. There is a certain irony to this. Some scholars have argued that the two disciples named James are literary inventions. Others maintain that there were actually three men around Jesus with the same name. There is also the tradition that James the Less and James the Just are the same person. Others have gone to great pains to argue that Jesus had no brothers at all, that these people were merely cousins! Let us go to some sources closer to the times at hand. The historian Josephus (b. 37 CE) records in his voluminous Antiquities that: “... Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator, but the king (Agrippa II) deprived Joseph of the high priesthood and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus... This younger Ananus... was a bold man in his temper and very insolent... Festus was now dead, and Albinus was but upon the road; so he(Ananus) assembled the Sanhedrin of judges, and brought before them the brother of Jesus, who was called messiah, whose name was James and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned.” This event, the stoning of James, took place 62 CE. As for biblical commentary concerning James one need look no further than the first Christian writings and their author, the “apostles of the Gentiles” Paul. In Galatians, chapter 1, Paul writes: “But the time came when he who had set6 me apart before I was born and called me by his favor chose to reveal his Son to me, that I might spread among the Gentiles the good tidings concerning him. Immediately, without seeking human advisors or even going to Jerusalem to see those who were apostles before me, I went off to Arabia; later I returned to Damascus. Three years after, I went up to Jerusalem to get to know Cephas, with whom I stayed fifteen days. I did not meet any other apostles except James, the brother of the Lord. I declare before God that what I have just written is true.” We have first hand testimony from contemporaries of the “brother of the Lord,” one notice from a man outside of the “Christian” movement, the other from its founder. Notice the word Paul uses – brother. Not half-brother, not cousin, not step, play or milk brother. He calls him Jesus’ brother here and in several other places in his writings. Moreover, without any embarrassment. ***** Paul never mentions anyone called James the Great, or James the Less. The only James he knows is this James. Further testimony from Paul can be gathered from his other authentic writings. In his letter to the Corinthians 1, chapter nine, “My defense against those who criticize me is this: Do we not have the right to eat and drink? Do we not have the right to marry a believing woman like the rest of the Apostles and the brothers of the Lord and Cephas? Is it only myself and Barnabas who are forced to work for a living? What soldier in the field pays for his rations?” Apparently, Paul considers himself an infantryman in God’s army and expects some sort of gratuity. To the point, the “brothers of the Lord...” terminology he uses is patent. James stands in this group. As Paul notes, he is being criticized. Obviously, his opponents were not the new congregants in the Gentile churches he founded in Asia Minor and Greece. His critics resided in Jerusalem. James was one of his critics and Paul uses sarcasm throughout most of his writings to belittle him and his party. Terms like “Arch-apostles,” “false brothers,” “the so-called Pillars,” roam through Galatians and Corinthians. He also refers to them derogatorily as “circumcisers.” In Paul’s view, James and the Jerusalem followers of Jesus have no authority over him and his preaching. He states: “... recognizing that I had been entrusted with the gospel for the uncircumcised, just as Peter was for the circumcised and recognizing, too, the favor bestowed on me, those who were the acknowledges pillars, James, Cephas and John, gave Barnabas and me and handclasp of fellowship, signifying that we should go to the Gentiles as they to the Jews.” He goes on to talk about how Peter and Barnabas withdrew after messengers from James came to visit Paul in Antioch and the conflict over circumcision, dietary laws and the Mosaic law that ensued. The relationship between the Jerusalem community headed by James and the Christian community of Paul are opposed to each other - spiritually and politically. James the Just makes several guest appearances in “The Acts of the Apostles.” He’s first mentioned when Peter escapes from prison. Then during what has been called by Church Fathers as the “Jerusalem Council” James makes a pronouncement on how Gentiles communities are to conduct themselves. Still further, he gives a speech concerning Paul in regards to what latter has been preaching to the Gentiles. The one striking factor is, no where in the book of Acts is James referred to as the brother of Jesus. ++++ Scholars say the Gospel of Mark is the oldest. Let’s begin here. In chapter 6 at the synagogue in Nazareth, Jesus’ teaching leaves his audience agog! Someone asks, “Where did he get all this? What kind of wisdom is he endowed with? Is this not the carpenter, the son of Mary, a brother of James and Joses and Judas and Simon? Are not his sisters our neighbors?” Chapter 15 deals with the crucifixion and death. Here the author of Mark writes, “There were also women present looking on from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and Joses, and Salome. When the writer of the Gospel According to Matthew comes to this story, he alters some of the details. Jesus is not the carpenter but the “carpenter’s son.” His brother Joses becomes “Joseph.” The passion narrative also is slightly altered, “Many women were present... among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of Zebedee’s sons.” Luke’s gospel, composed after the Roman victory in their war against the Jews (66-70 CE) has these same tid-bits. A couple of things when considering Luke: First, he is a Greek and follower of Paul. Second, he says that he is using other material when composing his own works (the gospel and the Book of Acts.) Third, unlike the other Gospel “authors,” he has no link to Jesus in the material world. However, it is possible that the only gospel where the “first draft” came from the actual hand of its reputed author is Luke’s. Luke varies the presentation of the passion/resurrection. The women are not mentioned as being at the execution site. They come into play while approaching the tomb where they encounter two angelic beings! Luke writes, “The women were Mary of Magdala, Joanna, and Mary the mother of James.” He gives the synagogue story a couple of twists, he mentions Jesus’ family but not by name. In his version, Jesus lectures the congregants at the synagogue, upsets them no end and they grab him up lynch mob style, take him to a cliff and want to throw him off. These are just a few examples of testimony to the existence not only of James the Just, but also of other siblings. It is also interesting that whenever Mary’s name is mentioned it is in association with James.