On Jas 2:14-19:
Notice the spiritual
understanding. For he did not only say: If you have faith, but also: What is
the benefit? As if he were saying: Show me the works form which I can judge
that this title suits you: for that is the benefit of faith.
“So faith also, if it have not
works, is dead in itself.” These things are not opposed to blessed Paul,
since the name faith is applied to two meanings. (Rom. 4:1) For we often say
that faith is a simple approval, according to that which we also know the
demons believed, that the Son of God was Christ (Matt. 4:3; Luke 4:1).
And again, when we call the
consequence proceedings from affection with firm acceptance the name of faith;
indeed, James says that simple acceptance is a dead faith and devoid of living
works; however, Paul says that it is that which is from affection and is in no
way lacking in deeds; for it could not arise without honorable deeds. Indeed,
Abraham did not attain this unless a contest was first held, by which he would
be expelled from his paternal kinship, for which contest faith was declared as
the reward: but Paul placed this before works, namely the observance of the
Sabbaths according to the law, circumcision, and other purifications. Indeed,
two meanings are also seen in works. For certain works are said to confirm
faith, without which faith is dead. And again, works are said to be those of
the law, without which both Abraham and all who follow Christ are justified. For
who would deny that it is true that faith would in no way approach the impure?
But I speak of true faith. For neither would an ointment be stored in a vessel
that was full of mud, nor would faith be imparted by God to an impure man. Therefore,
the holy apostles are not contradictory, but each, operating in a different
meaning, directs and leads to the use of its own meaning that is proposed to
it. (Commentary on the Catholic Epistle of James by Oecumenius (6th Century)
[trans. John Litteral], 28-29)
On Jas 2:20-26:
He called a man vain who boasts
of a bare faith, when he has obtained nothing of substance for completion
through works.
“Abraham our father.” Both
Paul (Rom. 4:12) and James take Abraham as an example in their discourse on
faith: Paul, indeed to show that faith is superior to works, while James, on
the other hand, asserts that works are more excellent than faith through the
same Abraham. And indeed, it has been said above that concerning the dual
meaning of faith, each one brings forth that is beneficial to the explanation
of their own purpose. Some of the Fathers, however, understood this matter in
this way. For they say that the same Abraham bore the image of both faiths at
various distinct times, and that the faith which is before baptism does not
require works, but only faith and the confession of salvation and the word by
which we are justified, believing in Christ; and that which follows baptism is
connected with works. Thus, it does not appear that the spirit who spoke in the
apostles is different; but that this faith indeed justifies the one who
approaches by confession alone, if he immediately departs from a sinful life
(for to him there are no works, but purification through baptism is a
sufficient remedy), while that which is required from one who has already been
baptized also demands the display of good works. With this sense, Paul also
agrees in another place, saying and teaching that faith after baptism requires
perfection through works which, when he says: “Neither circumcision benefits
anything, nor uncircumcision; but faith which works by love.” (Gal. 5:6) And
love needs lengthy practice to be perfected.
In another way. Abraham was
indeed an image of the justification which is by faith alone, when it was
imputed to him for righteousness that he believed (Gen. 15:6); but of that
which is by works, when he offered his son upon the altar. (Gen. 22:10) If
anything, he not only completed the works but also remained in faith that
through Isaac his seed would be multiplied like the stars, considering that God
could even raise the dead. (Heb. 11:17-19) Yet Paul also brings David as a
witness (Rom. 6:6), wisely confirming his own. For he knew through the Spirit
that faith which was to come in future times through Christ: therefore he said:
“Blessed is the man to whom the Lord will not impute sin.” (Ps. 31:2)
“faith without works is dead.”
He says faith which is after baptism. For faith without works profits nothing,
except that it makes us liable to a still greater punishment, who indeed have
received the talent, yet have not returned the gain. From which the Lord also
teaches us that after baptism good works are necessary for us good works are
necessary for us, since after being baptized by John he went to the desert and
undertook struggles against the devil. (Matt. 4:1) Paul also exhorts those who
had already received the mysteries, saying: “Let us strive to enter into the
rest.” (Heb. 4:4) As if faith were not enough, but purity of life should also
be added, and great diligence should be applied to this. (Commentary on the
Catholic Epistle of James by Oecumenius (6th Century) [trans. John Litteral],
30-31)
