Letter to Martin Luther
"But prove yourselves doers of the word, and not merely hearers who delude themselves" (James 1:22).
Dear Martin,
I pray that you are well. In love, I am writing you in order to take you to task regarding a statement you made in Word and Sacrament I regarding the epistle of James (Jacob), penned by the beloved half-brother of our Lord Jesus (Yeshua). So that I may not be taken out of context, you state
In a word St. John’s Gospel and his first epistle, St. Paul’s epistles, especially Romans, Galatians, and Ephesians, and St. Peter’s first epistle are the books that show you Christ and teach you all that is necessary and salvatory for you to know, even if you were never to see or hear any other book or doctrine. Therefore St. James’ epistle is really an epistle of straw, compared to these others, for it has nothing of the nature of the gospel about it.[1]
As a God-breathed work of Scripture (2 Timothy 3:16-17), I am disheartened by your reference to this most important work, one that so clearly lays out such a rich orthopraxy. You write further that James is “flatly against St. Paul and the all the rest of Scripture in ascribing justification to works.”[2] This is a falsehood. Paul often spoke of works and in fact, differentiated those that are godly (cf. Romans 2:15) and those that are manmade (Romans 3:20). The godly works referred to by James are evidence of faith; this was attested by our Lord Jesus (Yeshua) when he said you will know the saved “by their fruit” (Matthew 7:15–20). Knowledge of fruit will not sustain a man, for he needs to eat of it. This comes through cultivation. Likewise, knowledge of salvation is not evidence of being saved, for one needs to show this before God and His people through living out His commandments. If you love Jesus (Yeshua), which I know you do, you would do as He said and love His commandments (John 14:15; 1 John 5:3).
You know this. You yourself recounted that works, not as a collaboration with God for salvation but as a commendable act to your neighbour, is pertinent to Christian freedom. I will again cite your own words which in turn, contradict those regarding James’s commentary from his epistle (particularly James 2:14-26). You state
[W]e shall also speak of the things which he does toward his neighbor. A man does not live for himself alone in this mortal body to work for it alone, but he lives also for all men on earth; rather, he lives only for others and not for himself.... Therefore he should be guided in all his works by this thought and contemplate this one thing alone, that he may serve and benefit others in all that he does, considering nothing except the need and advantage of the neighbor.[3]
Do you remember? The godly works you cite, mirror that of James’s commentary. Christian freedom, Christian liberty, delights in such works based upon the “law of liberty” (cf. James 1:25, 2:12). James 2:14-26 appears to cause you much distress, but it need not. Verses 14-17 speak of a hypocritical faith, one that is not put into practise. If what we say is not acted upon, how are we any better than those pagans who talk the talk, but do not walk the walk? If you were to say to a brother or sister that you would pray for them, but then fail to do so thereafter, would you contend that your faith is authentic? The Word became flesh so that He might work among us; likewise, our words must become flesh so that we might work among our neighbour, saved or otherwise. A faith devoid of works (cf. James 2:14) is no more than an intellectual pat on the back, whereas a faith evidenced by works is one in which the intellectual flows into the practical and relieves the burden on the back of your neighbour. As James makes clear with the rhetorical question can “faith [with] no works… save him?”, the answer is a resounding no! Under the inspiration of the Holy Spirit, a faith without works cannot save you any more than works without faith (Matthew 7:21-23). James stating that “faith also, if it has no works, is dead” (2:17) is logical, for we who were once spiritually dead, are now spiritually alive. Our minds and hands have been reborn; we must use both in our faith. This is why Paul states that we “walk by faith” (2 Corinthians 5:7), not “think by faith”. It’s active.
James continues by stating that “God is one” (James 2:19). This is the Shema (Deuteronomy 6:4)! Do you recall the Great Commandment of Jesus (Yeshua)? Reread what He said in Mark 12:28-33. Loving God is demonstrated through “strength” and strength can only be seen in one’s works, it is not possible to see that in the halls of your mind! Furthermore, if you are frustrated by James’ example of Abraham as being one whose faith was evidenced by his works, a marriage demonstrated through Scripture, do you feel the same about Joseph? Our Lord’s stepfather? The gospels declare that he was “a righteous man” (Matthew 1:19). Like John the Baptist and Elizabeth, who were know for “walking blamelessly in all the commandments and requirements of the Lord” (Luke 1:6), Joseph exampled for his adoptive son what it looked like to have a faith evidenced by works. Joseph did not merely talk or think about his faith, he lived it. Likewise, while Abraham lived before the codification of the Torah, his works were an extension of faith in the One who created them. Noah’s godly work were evidenced by his worship of God after the flood, while Cain’s ungodly work resulted in his brother’s death; the former was evidence of his faith, the latter, the absence of it. Even Rahab, though her previously sinful vocation haunted her memories, evidenced works that revealed a “renewed mind” (Romans 12:2; cf. Hebrews 11:31). Living out the Torah was a means of sanctification for all our spiritual ancestors.
Brother Martin, actions speak louder than words. Faith known, is faith practised. A work in the mind, becomes a work of the hands. Doers of the Word are known by their works (James 1:22). Fruit comes from hard work and as Jesus (Yeshua) said, this is how we will know those who are saved (Matthew 7:15–20). Paul and James taught the same gospel. Their understanding of the laws in the Torah was the same. Their descriptions differed no more than the way in which each gospel author differed in their descriptions of Jesus (Yeshua). James’ epistle is a remarkable work, penned by the Lord’s half-brother, inspired by the Holy Spirit, in unity with the gospels and epistles of the Greek Scriptures (NT), and an exposition of the Lord’s sermon on the Mount.
Again, as Mark 12:28-33 commands, we are to love God with our whole being and love others as we love ourselves. I can only know of such faith if I see it by the works of your hands.
In Christ Name,
Benjamin Szumskyj, Ph.D.
[1] Martin Luther, Word and Sacrament I, ed. E. Theodore Bachmann, Luther’s Works 35 (St Louis, MO: Concordia, 1960), 362.
[2] Ibid., 395.
[3] Martin Luther, Career of the Reformer III, ed. Philip S. Watson, Luther’s Works 33 (St Louis, MO: Concordia, 1960), 364-365.