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Portrait of James, the brother of Jesus

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James the Just (not to be confused with James Zebedee and James Alphaeus) was the brother of Jesus of Nazareth and the leader of the Church of Jerusalem.

< Events: Jesus' True Relatives -- Hometown Rejection -- Gathering of the Twelve at Jerusalem -- Council of Jerusalem -- Incident at Antioch -- Martyrdom of James the Brother -- Relics of James the Brother >

< Texts: Letter of James -- Protoevangelium of James >

Overview

James, the "brother of Jesus", is the only follower of Jesus recorded by name by the Jewish historian Josephus. After the death of his brother he was the leader of the Church of Jerusalem, and the actual head of the early Christian movement.

"Then after three years I did go up to Jerusalem to visit Cephas and stayed with him 15 days; but I did not see any other apostle except James the Lord's brother."

James' controversy with Paul of Tarsus about the role of Gentiles within the new community characterized the development of Christian theology before the Jewish War.

Unlike Paul, James enjoyed great respect and prestige in Jerusalem among the Jews, even among those who did not belong to the Christian movement, and was commonly referred to as "James the Just"

In 62 CE, James was executed by the High Priest Ananus ben Ananus. Josephus describes Ananus as "a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders." The outrage for the execution of James was so widespread, even outside the Christian community, that caused the immediate removal of Ananus from the High Priesthood.

Two Christian writings are attributed to James--the Letter of James and the Protoevangelium of James.

The importance of the leadership of James, the brother of Jesus, at Jerusalem was overshadowed by the reputation of the disciples Peter, Paul of Tarsus, and John in the Christian communities of the Diaspora. Eusebius, however, still presents a vivid portrait of James, emphasizing his personal holiness and righteousness, his preaching of forgiveness of sins, and his view of Jesus as "the Son of Man (who) sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven."

Theological controversies

Theological concerns about the virginity of Mary led some Christian theologians in antiquity to argue that James and Jesus were not "brothers," children of Mary and Joseph. James and the other brothers were "stepbrothers" (Joseph's children from a prior marriage), or "cousins" (born to Mary of Clopas, Jesus' aunt, as Jerome suggested In the 4th century).

In 2002 great sensation came from the discovery of an ossuary with the inscription “James son of Joseph, brother of Jesus.” The finding was presented to the public by the Discovery Channel on October 21, 2002, and in November of the same year the artifact was exhibited in connection with the Meeting of the Society of Biblical Literature. On June 18, 2003, however, a report by the Israeli Antiquities Authority concluded that the inscription on the “James ossuary” was a modern forgery.

James, in ancient souces

Gospel of Mark

Mark 6:3 -- Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.

Gospel of Matthew

Matthew 13:55 -- Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas?

Acts of Apostles

Acts 12:17 -- But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, “Tell these things to James and to the brothers.” Then he departed and went to another place.

Acts 15:13 -- After they finished speaking, James replied, “Brothers, listen to me.

Acts 21:18 -- On the following day Paul went in with us to James, and all the elders were present.

1 Corinthians

1 Corinthians 15:7 -- Then he appeared to James, then to all the apostles.

Galatians

Galatians 1:19 -- But I saw none of the other apostles except James the Lord’s brother.

Galatians 2:9 -- and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised.

Galatians 2:12 -- For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.

Letter of James

James 1:1 -- James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion:Greetings.

Letter of Jude

Jude 1:1 -- Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ:

Gospel of Thomas

Thomas 12 -- The disciples said to Jesus, "We know that You will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."

Josephus, Jewish Antiquities

Ant XX 9, 1 -- But this younger Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified; nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrim without his consent. Whereupon Albinus complied with what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest.

Eusebius, Historia ecclesiastica

James, the Lord's Brother and the Bishop of Jerusalem

History of the Church II 1,2 -- Then James, whom the ancients surnamed the Just on account of the excellence of his virtue, is recorded to have been the first to be made bishop of the church of Jerusalem. This James was called the brother of the Lord because he was known as a son of Joseph, and Joseph was supposed to be the father of Christ, because the Virgin, being betrothed to him, "was found with child by the Holy Ghost before they came together," <Matthew 1:18> as the account of the holy Gospels shows. [1,3] But Clement in the sixth book of his Hypotyposes writes thus: "For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem." [1,4] But the same writer, in the seventh book of the same work, relates also the following things concerning him: "The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one. But there were two Jameses: one called the Just, who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller, and another who was beheaded." Paul also makes mention of the same James the Just, where he writes, "Other of the apostles saw I none, save James the Lord's brother." <Galatians 1:19>

The Martyrdom of James

History of the Church II 23,1-25 -- [1] But after Paul, in consequence of his appeal to Cæsar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him. [2] Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head.

[3] The manner of James’ death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows: [4] “James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. [5] He was holy from his mother’s womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. [6] He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people. [7] Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, ‘Bulwark of the people’ and ‘Justice,’ in accordance with what the prophets declare concerning him. [8] Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus?' and he replied that he was the Saviour.

9. On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James.

10. Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons. Matthew 22:16

11. Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.'

12. The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.'

13. And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.'

14. And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.'

15. And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.'

16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' Luke 23:34

17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.'

18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.

19. These things are related at length by Hegesippus, who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him.

20. Josephus, at least, has not hesitated to testify this in his writings, where he says, "These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man."

21. And the same writer records his death also in the twentieth book of his Antiquities in the following words: But the emperor, when he learned of the death of Festus, sent Albinus to be procurator of Judea. But the younger Ananus, who, as we have already said, had obtained the high priesthood, was of an exceedingly bold and reckless disposition. He belonged, moreover, to the sect of the Sadducees, who are the most cruel of all the Jews in the execution of judgment, as we have already shown.

22. Ananus, therefore, being of this character, and supposing that he had a favorable opportunity on account of the fact that Festus was dead, and Albinus was still on the way, called together the Sanhedrin, and brought before them the brother of Jesus, the so-called Christ, James by name, together with some others, and accused them of violating the law, and condemned them to be stoned.

23. But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king, requesting him to order Ananus to cease such proceedings. For he had not done right even this first time. And certain of them also went to meet Albinus, who was journeying from Alexandria, and reminded him that it was not lawful for Ananus to summon the Sanhedrin without his knowledge.

24. And Albinus, being persuaded by their representations, wrote in anger to Ananus, threatening him with punishment. And the king, Agrippa, in consequence, deprived him of the high priesthood, which he had held three months, and appointed Jesus, the son of Damnæus.

25. These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.

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