Fount of Knowledge

Justin Kissel · Post by **Justin Kissel** » Wed 13 August 2003 6:03 pm

Fount of Knowledge: Epistemology and Gnosiology in The Epistle of James

Along with a daily patristics thread I thought it might be interesting to have a daily scripture thread where a verse is looked at from the point of view of the Fathers. For varous reasons (which I can expand upon if needed), the Epistle of James seems like a good choice to me. And since I figured a unifying theme would be helpful (unlike some modern scholars, I don't think that James is just a mishmash of sayings), I chose one that is rarely discussed when people consider this epistle. James actually has a great deal to say about epistemology ("theory of knowledge") and gnosiology (the word I'd use to speak of a "theory of supernatural revelation"). Anyway, I'll be adding one text per day (God permitting).

Justin

PS. I'm not going to get into an argument over what translation I'm using. If and when the translation makes a difference, I will point out the difference; otherwise, I'm using the NKJV, which has both its good and bad points (just like any other translation). While the Fathers (such as Bede), and newer translations, mention varying words between the different manuscripts, I'll not go into much of that as it's not really relevant (none of the differences between MSS make a big difference, from what I've been able to tell -- those who do mention differences, such as Saint Bede, come to this conclusion, and I am going to follow them on this, being ignorant of Greek myself)

Justin Kissel · Post by **Justin Kissel** » Wed 13 August 2003 6:04 pm

James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings. (1:1) Thusly does the half-brother of Christ our God, James the son of Salome and Joseph, begin his short epistle. Writing to those in the diaspora, Saint James at the very beginning of his epistle identifies himself as being guided by the Holy Trinity. Blessed Theophylact and others note that by Saint James calling himself the bondservant of both God and Jesus, he is acknowledging the equality between Father and Son. And we must not think that James denies the equality of the Holy Spirit just because there is no mention of the third person of the Trinity in this passage, for James mentions the Holy Spirit elsewhere (Acts 15:28 ), and it is common for the Scriptural authors to pass over in silence things pertaining to the Holy Spirit, lest the hearers misunderstand and fall into polytheism or some other similar error.

Justin Kissel · Post by **Justin Kissel** » Thu 14 August 2003 10:29 am

My brethren, count it all joy when you fall into various trials. (1:2) Yet Saint James says elsewhere: "Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom." (4:9) What is the solution to this apparent contradiction? The answer is that in the later passage James is talking about our attitude during repetance, while here at the beginning James is talking about our attitude while we endure trials. There is a time and a season for both. (Eccl. 3:4) But why is it during the times of trial that we should have joy? Indeed, this is the opposite of the world's wisdom. The answer is that those who endure trials now will have joy unspeakable in heaven, (Lk. 6:21-23; Wis. 3:1-8 ) and "we must through much tribulation enter into the kingdom of God". (Acts 14:22) Therefore, when trials come, we know that it is an opportunity to take steps towards the kingdom that we seek: and so we are joyous even if the steps are difficult. As Saint Theodore the Studite said: "Do you see then that in trials there is joy, and in tribulations gladness? For these are the things that are exchanged where God is concerned; and this is how the saints led their lives... and by living our life in their footsteps [we] shall inherit the kingdom of heaven." (Catechesis 68 ) We must take Saint Paul as our example, who even in the midst of trials was able to exclaim: "I am exceedingly joyful in all our tribulation." (2 Cor. 7:4)

Justin Kissel · Post by **Justin Kissel** » Fri 15 August 2003 11:15 am

The above (#2) was edited to fix an apparent contradiction which I knew the answer to in my mind but didn't explain in the text.

Knowing that the testing of your faith produces patience. (1:3) And what will patience do for us? According to Cyril of Jerusalem, patient endurance of trials will allow us to "come into a place of rest." (Catechetical Lectures, 23, 17) But apart from this rest, what have we gained from the trials? Experience and hope, according to Saint Paul. (Rom. 5:1-5) Compassion and mercy according to Saint James (5:11), and possibly even "the crown of life." (1:12) For it is only through patience that we are led to salvation, and we are not saved in spite of our trials but are saved through them: salvation consisting of the cleansing of our souls from sin and corruption and reaching further and further into the unfathomable depths of perfection. (cf Lk. 21:19) And so Saint James says...

Justin Kissel · Post by **Justin Kissel** » Sat 16 August 2003 1:46 pm

But let patience have its perfect work, that you may be perfect and complete, lacking nothing. (1:4) And Saint James says elsewhere: "You also be patient. Establish your hearts"; (5:8 ) though Saint Peter says in his First Epistle: "the God of all grace... after ye suffered a little while, shall Himself perfect, set fast, strengthen, and found you." (1 Pet. 5:10). This is the paradox of synergy: for Peter and James seem to be saying contradictory things, but yet both are speaking truthfully. Saint Peter is right to say that it is not us who perfects, but God who perfects, strengthens, etc.: and Saint James would not disagree since he affirms that "every good gift and every perfect gift is from above" (1:17). Likewise, Saint James is right to tell us to establish our own hearts through the grace of God: and Saint Peter would not disagree as he constantly makes similar statements throughout his two canonical epistles (e.g., 1 Pet. 1:13-16).
These trials that James speaks of are a foundation which God can use as a master teacher. To understand the things that are natural (epistemology) and supernatural (gnosiology) we need to be led away from our tendency to focus on self. We need to learn to go beyond our own experiences and opinions and to accept that humanism is a dead end, and that christocentrism is the only way that one can attain true knowledge. When we go through a trial we instinctively cry out to God for help: this is God's plea to us to realise that we always need his help, not just at the times that we seem to be going through a trial. It is once we understand this that we can have joy in trials, for the trial itself will be our teacher, and it will be a reminder that though we are weak, God is always near. "Draw near unto God, and He will draw near unto you" James says. (James 4:8 ) It is through the trials that we learn to trust God and not the fallible self, and through trials we are tested, prepared, cleansed, and are transformed into someone who is able to receive knowledge from the all-knowledgable one. Therefore Saint James plainly says...

Justin Kissel · Post by **Justin Kissel** » Sun 17 August 2003 11:59 am

If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. (1:5) Saint James here echoes a theme discussed extensively in Hebrew wisdom literature: if you seek truth sincerely and persistently and in humility, knowledge will be given to you. (Sir. 5:11-12, 25-30; 18:14-17; 51:24-26; Wis. 9:4-18; Prov. 2:3-5; etc.) As one author so beautifully said: "And scarce do we guess the things on earth, and what is within our grasp we find with difficulty; but when things are in heaven, who can search them out? Or who ever knew your counsel, except that you had given Wisdom and sent your holy spirit from on high? And thus were the paths of those on earth made straight, and men learned what was your pleasure, and were saved by Wisdom." (Wis. 9:16-18 ) Our Lord Jesus Christ told us: "Ask, and it shall be given you; seek, and ye shall find... For every one that asketh receiveth; and he that seeketh findeth." (Matt. 7:7-8 ) Let us then emulate King Solomon, and seek not after gold or riches or even relief from trials, but first and foremost for that Wisdom which God wishes to give us (cf 1 Ki. 3:5-14).

Justin Kissel · Post by **Justin Kissel** » Mon 18 August 2003 10:14 am

But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. (1:6) And Saint James says elsewhere: "you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures." (James 4:2-3; cf 3:9-12) For God to bestow wisdom, then, one must have faith and also proper motives. James does not say that all one need do is ask and it shall be given, as though God gives to all without examination. God wants to give wisdom to all, but in the hands of the wrong people wisdom can be a harmful thing. Consider the words of Christ our God: "If I had not come and spoken to them, they would not have sin; but now they have no pretext for their sin... If I did not do the works among them which no other one hath done, they would not have sin; but now they have both seen and hated Me and My Father." (Jn. 15:22, 24) With more knowledge comes more responsibility; therefore, being a wise Father, God many times tries to keep certain gifts from his children (e.g., wisdom) since he knows that the children are unprepared for the gifts, and will do more harm than good. Even the best gift, in the hands of a (spiritually immature) baby, will be torn to pieces or destroyed. Therefore, James says...