James 1:1–12

Those who seek worldly glory display the qualifications which they think they have in their correspondence. But the apostles boast, at the beginning of their letters, that they are slaves of God and Christ.

Christ deigned to reveal himself to James after his passion, and eventually it became proverbial to say: "He appeared also to James." James refers to himself as a servant, but we must remember that there are two kinds of servitude, voluntary and involuntary. The involuntary servant is a slave who fears punishment, and therefore his service does not spring from love. But the voluntary servant is really no different from a son.

The opening resembles the titles of St. Paul's letters, and perhaps James is the author of it, whoever he may be. He was unacquainted with Paul's custom of writing to one particular nation and city, and for a particular reason. Instead, this author writes to the twelve tribes scattered among the nations because of the captivity, and not to the churches in every place, because he had no particular reason to be so specific.

Caesar sent Albinus to Judea as procurator when he was informed of the death of Festus. But the younger Annas, who as I said had received the high priesthood, was headstrong in character and audacious in the extreme. He belonged to the sect of the Sadducees, who in judging offenders are cruel beyond any of the Jews, as I have already made clear. Being a man of this kind, Annas thought that he had a convenient opportunity, as Festus was dead and Albinus still on the way. So he assembled a council of judges and brought it before James, the brother of Jesus, known as Christ, and several others. Annas charged them with breaking the law and handed them over to be stoned. But those who were considered the most fair-minded people in the city, and strict in their observance of the law, were most indignant at this, and sent secretly to the king, imploring him to write to Annas to stop behaving in this way. His conduct had been wrong from the first. Some of them too waylaid Albinus on the road from Alexandria and explained that it was illegal for Annas to assemble a council without his authority. Convinced by their arguments, Albinus wrote an angry letter to Annas, threatening to punish him. In consequence, King Agrippa deprived him of the high priesthood, which he had held for three months only, and appointed Jeshua son of Dammaeus.

James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the dispersion, greetings. Rejoice, my brothers, when you fall into various temptations, Indeed, the Son is of the Father, truly the Lord. Therefore, if the servant is equally of the Father and the Son, the Son is equal to the Father in honor, and in essence and in operation. But above all worldly dignity, the Lord's apostles, boasting that they are servants of Christ, want this to be a sign of themselves, both in speaking and writing and teaching. Rejoice. James saw these godly sorrows and temptations as commendable and worthy of joy. For these are indeed a strong bond, and an increase of charity and remorse. Hence it is also said: "Son, if you come to serve God, prepare your soul for temptation." (Sirach 2:1) And Christ said: "In the world you will have tribulation, but be of good cheer." (Jn. 16:33) and: "Narrow and sorrowful is the path that leads to life." (Matt. 7:14) For neither without struggle and training can one obtain earthly or divine crowns. But, out of humility about himself, he calls them brothers, not sons. Moreover, for the virtuous and diligent, temptations or afflictions are a source of the highest joy, although their testing is evident through them. The trial, however, leads to perfect work. But someone will say: If temptations do this, how does Christ teach us to ask God in prayer not to be led into temptation? (Matt. 6:13) We therefore say that there are twofold temptations or afflictions. Some have their origin from ourselves; others, however, are brought to us by God for the sake of practice and the declaration of victory. There are two things that have their origin from us. Indeed, some, because of their unreasonable courage, which we call reckless boldness, are taught by the Lord to observe this: that the spirit is indeed ready: But that readiness is extinguished in the midst of struggles, nor does it yield to good in those who use it: but some are brought because of sin, as the destruction of the Sodomites. We should flee these temptations as much as we can, by living without sin. Moreover, those things that are from God, such as those that happened to Job or Abraham, should not be avoided, but rather, if it can be done in any way, they should be embraced through patience and thanksgiving. For God, who tempts, knows how to do this for the benefit and declaration of victory. James said that there are various temptations, because some come from God, as we have said, while others come from ourselves.

A servant of God, that is, of the Father, and of the Lord — Jesus; and if he is equally a servant of the Father and of the Son, then the Son is equal to the Father both in essence and in honor. The Apostles of the Lord place above every worldly dignity the fact that they are servants of Christ.

Because we are human, we live a most dangerous life amid the snares of temptation.

Nobody will take the disciples' joy from them because, although they suffered persecution and torture on behalf of Christ's name, yet they willingly bore all adversities because they were enkindled by hope in his resurrection and by their vision of him. Moreover, they thought it perfect joy when they encountered different kinds of temptations.

Consider it all joy, my brothers, when you encounter various trials. The word begins with the more perfect, so that it may reach those in order whom he saw being corrected and raised to the height of perfection. And it is to be noted that he does not simply say, "Rejoice" or "Consider it joy," but "Consider it all joy," when you encounter various trials; deem yourselves worthy of all joy if it happens that you endure trials for the sake of faith in Christ. This is grace, if someone endures suffering unjustly for the sake of God's conscience, as Peter says (1 Pet. II). And his co-apostle Paul: The sufferings of this present time are not worthy to be compared with the glory that will be revealed in us. And all the apostles departed rejoicing from the presence of the council, because they were considered worthy to suffer dishonor for the name of Jesus. Therefore, we should not be saddened if we are tempted, but if we have been overcome by temptations.

Hence, if charity is patient, long-suffering and good, then it "shall suck as milk the abundance of the sea." In this way did Lawrence rejoice over the glowing embers as if they had been flowers. These fruits are in the spirit, not in the flesh. Hence in James: "Esteem it all joy, my brethren, when you fall into various trials."

We therefore agree with Aristotle that what is intrinsically right may well be agreeable, and that the better a man is the more he will like it; but we agree with Kant so far as to say that there is one right act--that of self surrender--which cannot be willed to the height by fallen creatures unless it is unpleasant. And we must add that this one right act includes all other righteousness, and that the supreme cancelling of Adam's fall, the movement "full speed astern" by which we retrace our long journey from Paradise, the untying of the old, hard knot, must be when the creature, with no desire to aid it, stripped naked to the bare willing of obedience, embraces what is contrary to its nature, and does that for which only one motive is possible. Such an act may be described as a "test" of the creature's return to God: hence our fathers said that troubles were "sent to try us".

It is during such trough periods, much more than during the peak periods, that it is growing into the sort of creature He wants it to be. Hence the prayers offered in the state of dryness are those which please Him best. We can drag our patients along by continual tempting, because we design them only for the table, and the more their will is interfered with the better. He cannot "tempt" to virtue as we do to vice. He wants them to learn to walk and must therefore take away His hand; and if only the will to walk is really there He is pleased even with their stumbles.

"Falling into temptation" may mean being overwhelmed by temptation, for temptation is like a raging torrent which engulfs the traveler. In times of temptation some people manage to cross this torrent without being overwhelmed by the rising tide, because they are good swimmers who can avoid being swept away. But if others who lack their strength try to do it, they are overcome.

Syncletica said, 'All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, "Our God is a consuming fire" (Heb. 12:29), and so we must kindle divine fire with tears and trouble.'

[Syncletica] also said, 'When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows. He inflicts severe sicknesses on people whom he wants to tempt and so makes them weak, and thereby shakes the love they feel towards God. But although the body is shattered and running a high temperature and thirsting unbearably, yet you, who endure all this, are a sinner; you should therefore remember the punishments of the next world, the everlasting fire, the torments of judgement. Then you will not fail in the sufferings of this present time, indeed you should rejoice because God has visited you. Keep saying the famous text: "The Lord hath chastened and corrected me: but he hath not given me over unto death" (Ps. 118:18). Iron is cleaned of rust by fire. If you are righteous and suffer, you grow to a higher sanctity. Gold is tested by fire. When a messenger from Satan is given to you to be a thorn in your flesh, lift up your heart, for you have received a gift like that of St Paul. If you suffer from fever and cold, remember the text of Scripture, "We went through fire and water," and "thou broughtest us out into a place of rest" (Ps. 66:12). If you have overcome suffering, you may expect rest, provided you are following what is good. Cry aloud the prophet's words, "I am poor and destitute and in misery" (Ps. 66:29). Threefold suffering like this shall make you perfect. He said also, "Thou hast set me at liberty when I was in trouble" (Ps. 4:1). So let this kind of self-discipline test our souls, for our enemy is always in sight.'

Just as the world has to pass through winter before the spring comes and the flowers bloom, so a man must go through many temptations before he can inherit the prize of eternal life. For as Paul said: "Through many tribulations we must enter the kingdom of God." Temptations come in three ways, by persuasion, by attraction and by consent. Satan persuades, the flesh is attracted, and the mind consents.

Suffering is a real bond, an encouragement to greater love, and the basis of spiritual perfection and godliness. Listen to the one who says: "If you want to serve the Lord, prepare your soul for temptation." And again Christ said: "In the world you will have tribulation, but take courage." And again: "straight and narrow is the way." Everywhere you see suffering being praised, everywhere it is accepted as necessary for us. For in the world there is no one who wins a trophy without suffering, who has not strengthened himself with labors and dieting and exercise and vigils and many other things like that. How much more is that true in this battle!

If you count it all joy when you fall into various temptations, you give birth to joy, and you offer that joy in sacrifice to God.

The Word of God … causes us to despise all life's painful experiences and to count as joy every trial that assails us.

The apostle considers trials and sorrow for God's sake praiseworthy and worthy of joy, because they are the strongest bonds and the nurturing of love and contrition, which is why it is said: "My son! if you draw near to serve the Lord God, prepare your soul for temptation" (Sir. 2:1), and Christ said: "In the world you will have tribulation; but be of good courage" (John 16:33), for without struggles one cannot receive crowns either in the world or from God.

He calls them not children, but brethren — out of humility. Trials bring the diligent every joy because through them the proving of such persons is revealed, and proving leads to perfect action. But then someone will say: if such is the effect of trials, then why does Christ teach us in prayer to ask God: "and lead us not into temptation" (Matt. 6:13)? We answer: trials are of two kinds. Some proceed from us, and others are sent upon us by God for our exercise and glorification. And the trials proceeding from us are also of two kinds. Some arise from imprudent boldness, which we call rashness, and from which the Lord commands us to guard ourselves, because although the spirit is willing, during struggles the willingness fades, and therefore such boldness does not end well for those who have it. Other trials, such as the destruction of the Sodomites (Gen. 19:13), are sent on account of sins. These trials must be avoided with all one's strength through a sinless life; but trials from God, such as those of Job and Abraham, not only should not be avoided, but if possible, one should draw them to oneself through patience and thanksgiving, because they make one worthy of glorification and crowns. He said "various trials" because some trials, as we have explained, come from God, and others from us.

When our Lord and God taught his disciples that they must pray to be delivered from temptation, he meant the kind of temptation which we readily and willingly fall into and which does not contain any kind of trial. But James is talking about the kind of trials which are unwanted and teaches that those who struggle for the truth should not be discouraged by them.

Knowing that the testing of your faith produces patience. And let patience have its perfect work, so that you may be perfect and complete, lacking in nothing. Therefore (he says) you are tempted by adverse things, so that you may learn the virtue of patience, and through it, you may be able to show and prove that you carry in your heart a firm faith in future reward. Nor should this place be considered contrary, but rather understood to be in harmony with, what the apostle Paul says: Knowing that tribulation produces patience, and patience, experience (Rom. V). For patience produces experience, because he whose patience cannot be overcome is proved to be perfect. Which is also subsequently taught here when it is said: And let patience have its perfect work. And again: The testing of your faith produces patience. Because that reason makes the faithful exercised through patience, so that through this their faith may be proved how perfect it is.

Syncletica also said, 'If you are troubled by illness, do not be miserable, even if you are so ill that you cannot stand to pray or use your voice to say psalms. We need these tribulations to destroy the desires of our body; they serve the same purpose as fasting and austerity. If your senses are dulled by illness, you do not need to fast. In the same way that a powerful medicine cures an illness, so illness itself is a medicine to cure passion. A great deal is gained spiritually by bearing illness quietly and giving thanks to God. If we go blind, let us not be upset. We have lost one means to excellence, yet we can contemplate the glory of God with the inward eyes of the soul. If we go deaf let us remember that we shall no longer hear a lot of silly talk. If suffering has weakened the strength of your hands, you still have inner strength against the enemy's attacks. If the whole body is afflicted by disease, your spiritual health is still increasing.'

Temptations can be endured by spiritual knowledge and faith in the Trinity.

Knowing that the testing of your faith produces patience; but let patience have its perfect work, that your work may be perfect and complete, lacking nothing. Testing, James says, that which is searched, that which is received, that which is pure: as it is written: "tried in the fire, purified in the earth." (Ps. 11:7) But how does testing produce patience? Because that faith is proven to be pure, which is perfected through patience and endurance of the conditions inflicted. For it is the work of a truly faithful person to receive such desires with patience and thanksgiving: just as Job behaved, who gave thanks in all things (Job 1:1). "that your work may be perfect." James did not definitively say patience, that it has a perfect work, but imperatively, let [patience] have. For he does not preach that virtue which preceded it, but that which comes next, and he has determined how it should be done.

Although trials, as we have said, are of two kinds, patience is useful in each kind. In trials from God it is useful in that through them we receive glorification, as Abraham and Job received it, and in trials from us — in that by bearing them with gratitude we make, as it were, recompense for our sins, for whoever acknowledges his sins has laid the beginning of his salvation and has acquired a trait of the righteous, since the righteous man is the first to accuse himself.

Why do trials produce patience? It is because patience brings those who experience it to perfection.

Perfection is the love of God, which is that very same "perfect love which casts out fear," that is, the fear of being tempted. Perfection is also patience, which is the guardian of the soul as Scripture says: "By your patience you will gain your souls."

Note: the apostle did not say in the indicative mood: "patience has a perfect work," but in the imperative: "let it have," for he is not announcing an already completed virtue, but commanding one that must now be practiced.

He names wisdom as the cause of perfect work, for he knows that the proving of faith and patience in trials is not the lot of all people, but of those who are wise concerning God, which is why he stirs up those who wish to show faith and patience to pray for wisdom.

This is the faith by which the righteous person lives. This is the faith which believes in the one who justifies the ungodly. This is the faith by which glorying is cut out [Rom 1:17].… This is the faith which gains the bountiful outpouring of the Spirit.

What blessing will that man not possess who has asked for and received this wisdom from the Lord? This will give you an understanding of what grace is, for if this wisdom were from ourselves it would not be from above and we would not have to ask for it from the God who created us.

Just because faith may be given to us before we ask for it, it does not follow that it is not a gift of God. God may well give it to us before we ask him for it, just as he also gives peace and love. This is why we pray both that faith may be increased in those who already have it and also that it may be given to those who have not yet received it.

If any of you lacks wisdom, let him ask of God, who gives to all abundantly and without reproach, and it will be given to him. All truly salvific wisdom must be asked of the Lord, because, as the wise man says: All wisdom is from the Lord God, and it was always with him (Ecclesiasticus I). Nor can anyone through free will, without the help of divine grace, although the Pelagians strongly contend otherwise, understand and be wise. But here it seems especially to be said of that wisdom which we need to use in temptations. If anyone (he says) among you cannot understand the usefulness of temptations that happen to believers for the sake of testing, let him ask God to grant him the sense by which he may discern with how much compassion the Father chastises the children whom He cares to make worthy of eternal inheritance. And he deliberately says: Who gives to all abundantly, lest anyone, conscious of his own frailty, should doubt that he can receive by asking, but rather let each one remember that the Lord has heard the desire of the poor. And as the same one says elsewhere: The Lord has blessed all who fear Him, the small with the great (Psalms CXIII). However, because many ask for many things from the Lord, who nevertheless do not deserve to receive, he adds how they ought to ask if they desire to obtain.

"If any of you is wanting in wisdom, let him ask it of God, who gives abundantly to all men, and does not reproach; and it will be given to him. But let him ask with faith, without hesitation." For one who hesitates is not disciplined. This, then is the door. Such a desire extinguishes all others, and makes man to be lifted up from the world.

Why does James tell them to seek wisdom? It is so that they might have God's assurance. Only God should be asked for wisdom, not philosophers or astrologers. God gives wisdom like a fountain which never runs out of water, and he fills everyone whom he enters, but the wisdom of philosophers and other human agents is not given in abundance, and it is soon spewed out.

But if any of you lacks wisdom, let him ask of God, who gives to all generously and without blame, and it will be given to him. James says wisdom is the cause of the perfect work. "let him ask of God." Since he knows that the proof of faith and the endurance in afflictions is not the work of any men, but of those who are wise according to God, therefore he urges those who strive to achieve these things towards the pursuit of wisdom.

He speaks not of human wisdom, but of spiritual wisdom, for in it he indicates to us the cause of perfect work, and this cause is heavenly wisdom, being strengthened by which we can accomplish good completely.

But let him ask in faith, without doubting. That is, let him show himself to be such by living well, that he may be worthy to be heard when he asks. For he who remembers that he has not obeyed the Lord's commandments justly despairs that the Lord will attend to his prayers. For it is written: He who shuts his ear to the law, even his prayer shall be abominable (Proverbs XXVIII).

For he who doubts is like a wave of the sea, driven and tossed by the wind. He who, with a conscience biting him for sin, doubts about receiving heavenly rewards, easily abandons the state of faith at the impulse of temptations, in which he seemed to serve God in peace, and at the whim of the invisible enemy, as if by a gust of wind, is carried away through various errors of vices.

"If any of you is wanting in wisdom, let him ask it of God, who gives abundantly to all men, and does not reproach; and it will be given to him. But let him ask with faith, without hesitation." For one who hesitates is not disciplined. This, then is the door. Such a desire extinguishes all others, and makes man to be lifted up from the world.

There will come a moment when there is bad news, or he is in trouble, or is living among a lot of other people who do not believe it, and all at once his emotions will rise up and carry out a sort of blitz on his belief. Or else there will come a moment when he wants a woman, or wants to tell a lie, or feels very pleased with himself, or sees a chance of making a little money in some way that is not perfectly fair: some moment, in fact, at which it would be very convenient if Christianity were not true. And once again his wishes and desires will carry out a blitz. I am not talking of moments at which any real new reasons against Christianity turn up. Those have to be faced and that is a different matter. I am talking about moments when a mere mood rises up against it.

The doubter is really full of pride. For if you have not believed that God will hear your request, you have not acted in such a way as to avoid being condemned already by the one who tests everything. The doubter has become double-minded even without wanting to be. It is therefore necessary to condemn a plague as dreadful as this.

James shows that the basis of human wisdom is faith. Here he may be contending against Simon Magus, who asked the apostles to give him the Holy Spirit but did not ask in faith.

But let him ask in faith, with no doubting. For he who wavers is like a wave of the sea, driven by the winds and swept away by force. "he who wavers." For if he trusts, let him ask; but if he wavers, let him not even ask, because he who does not trust that he will receive, will not obtain. "like a wave of the sea." For he who wavers, doubtful about his requests, after having endured for a little while, immediately withdraws. But this happens to him from pride, that he quickly despairs because he does not follow through on what he asks for: since he thinks great things of himself and deserves to be rejected in the request he makes. Moreover, he behaves in the opposite way to one who is of modest mind.

If he believes, let him ask, but if he does not believe, let him not even ask, for he will receive nothing of what he requests. The doubter is also the one who asks with arrogance. But it is evident that whoever asks with doubt is an offender, for if you are not confident that God will fulfill your request, then do not approach with a petition at all, lest through senseless double-mindedness you become an accuser of Him Who can do all things. Therefore one must implore deliverance from such a shameful malady.

Purely human merits are evil, and God does not crown them. Any good merit is a gift of God.

For let not that man think that he will receive anything from the Lord. "For let not man think that," namely, one who asks out of pride and carelessness. Remove from yourself the duplicity of mind, and never waver in your mind when you ask something from God, saying to yourself, "How can I ask and receive anything from the Lord, since I have sinned against Him so often?" Do not think of these things, but turn to the Lord with all your heart, and ask of Him without hesitation, and you will know the multitude of His mercy, which will never forsake you, but will fulfill the request of your soul. For God is not like men, who holds grudges against one another, but He forgets, and He has compassion on His creation.

The doubter is the one who is far from firm action and is perplexed as to whether this or that will come to pass or not. Such a person will not receive, as one who is not confident concerning what he expects.

A man of double mind is unstable in all his ways. In all his ways, in adversity and prosperity, he says. A man, however, is double-minded, who both kneels to pray to the Lord and utters prayerful words, yet inwardly doubts, due to his accusing conscience, that he can obtain. A man is double-minded who wants to rejoice here with the world and reign there with God. Likewise, a man is double-minded who seeks not inward reward in the good things he does but outward favor. Hence, it is well said by a certain wise one: Woe to the sinner who enters the land on two paths (Eccli. II). For the sinner enters the land on two paths, when what he shows in action belongs to God, and what he seeks in thought belongs to the world. However, all these are unstable in all their ways, because they are easily deterred by worldly adversities and entangled by prosperities, so that they stray from the path of truth.

Of such a one it is said: 'A man double in mind is inconstant in all his ways.' A man ought to follow the counsels of Saints Benedict and the others. He ought not to bring in new counselors, but follow the counsel of Christ, whose life is the certain form of living. If a religious says: 'There is no salvation except with us,' he speaks badly. He ought not to praise his own holy order in such a way that he condemns others. He can stand for his own religious order, provided that he does not go to excess in his manner of speaking and persuading.

Sooner or later, however, the real nature of his new friends must become clear to him, and then your tactics must depend on the patient's intelligence. If he is a big enough fool you can get him to realise the character of the friends only while they are absent; their presence can be made to sweep away all criticism. If this succeeds, he can be induced to live, as I have known many humans live, for quite long periods, two parallel lives; he will not only appear to be, but actually be, a different man in each of the circles he frequents. Failing this, there is a subtler and more entertaining method. He can be made to take a positive pleasure in the perception that the two sides of his life are inconsistent. This is done by exploiting his vanity. He can be taught to enjoy kneeling beside the grocer on Sunday just because he remembers that the grocer could not possibly understand the urbane and mocking world which he inhabited on Saturday evening; and contrariwise, to enjoy the bawdy and blasphemy over the coffee with these admirable friends all the more because he is aware of a "deeper", "spiritual" world within him which they cannot understand. You see the idea--the worldly friends touch him on one side and the grocer on the other, and he is the complete, balanced, complex man who sees round them all. Thus, while being permanently treacherous to at least two sets of people, he will feel, instead of shame, a continual undercurrent of self-satisfaction.

There is in modern discussions of religion and philosophy an absurd assumption that a man is in some way just and well-poised because he has come to no conclusion; and that a man is in some way knocked off the list of fair judges because he has come to a conclusion. It is assumed that the sceptic has no bias; whereas he has a very obvious bias in favour of scepticism.

A double-minded man is unstable in all his ways. "A man of double mind." James calls a man of double mind unstable and not firm, who is never firmly established for the future, nor securely for the present: but is led here and there and carried about: always moving to the future, but never enduring the present. But he also compared such a thing to a wave of the sea, which has neither firmness nor stability: and to a flower of grass, which likewise does not persist, but fades away at the same time as the sun rises. Consider, however, that he did not say that such a one is likened to a grass, but to a flower of grass, signifying by the flower a very short time. But since he knows that modesty of mind gives birth and is a nurturer of all things, and without this there is nothing excellent in upright and scholarly men, therefore he adds: Let the brother who is humble glory, etc. (James 1:9) But how and why was another called double-minded? That he is not established for the present life nor for the future: for life is also called soul, when it is said: "all that a man has will he give as a ransom for his life." (Job 2:4) "In all his ways." James means the ways of the mind's emotions by which hope is raised, whether useful or useless, according to what David says: "And you have known all my ways." (Ps. 138:4)

We who do not follow our Lord with complete and perfect faith but yet have withdrawn from foreign gods dwell in a no-man's land. We are cut down by the foreign gods as deserters, but because we are unstable and unreliable, we are not defended by our Lord.

Put away doubting from you and do not hesitate to ask of the Lord, saying to yourself, "How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him?" Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulfil the request of your soul. For He is not like men, who remember evils done against them; but He Himself remembers not evils, and has compassion on His own creature. ... For those who doubt regarding God are double-souled, and obtain not one of their requests. But those who are perfect in faith ask everything, trusting in the Lord; and they obtain, because they ask nothing doubting, and not being double-souled. For every double-souled man, even if he repent, will with difficulty be saved.

The double-minded person is one who is in confusion, disordered, imperfect, divided in thought, a hypocrite; and by "ways" the apostle means the movements of the soul, by which hopes are elevated, whether good or bad, as David also said: "You have foreseen my ways" ("my ways are known to You") (Ps. 139:3). Otherwise: by "double-minded man" the apostle means one who is unsettled, who does not strive firmly toward either the future or the present, but is carried here and there and clings now to the future, now to the present. Such a person he likens to a wave of the sea, which has no constancy, and to the flower of grass, a flower that does not last long but withers with the rising of the sun, which is why he compared him not with the grass, which lasts longer, but with its flower, to represent his transience.

Why then did he call him double-minded? Because he does not strive with confidence toward either the present or the future life, for in Scripture the soul is also called life, for example: "all that a man has he will give for his soul" ("for his life a man will give everything that he has") (Job 2:4). Remove double-mindedness from yourself and do not hesitate at all to ask from God; do not say within yourself: "How can I ask from the Lord and receive, when I have sinned so much against Him?" Do not think this way, but with all your heart confess and turn to the Lord and ask Him without doubt, and you will know His tender compassion, because He will not abandon you, but: "will fulfill the desires of your heart" (Ps. 37:4), for God does not bear malice and is merciful to His creatures.

Let the humble brother boast in his exaltation. Therefore, he says, you must consider it all joy when you fall into various trials, because everyone who humbly endures adversities for the Lord receives lofty rewards of the kingdom from Him.

This verse applies to Hebrew slaves who were great and proud and high in their own eyes but in their slavery had become the lowest of the low. It is as if he were saying that life was harder for the rich people with whom they were living than it was for them as their servants. The boasting referred to here is not vain glory but joy in times of temptation.

Let the brother who is humble glory, in his exaltation: Because James likens the wavering, to a wave driven by the wind, who, being inflated, is exalted together with the winds of the sea, but before he is raised, he prostrates himself and gives himself up: but this very thing happens to the wavering one, who, in spite of his pride, does not confirm his petitions in any of the things that are necessary; therefore, James adds: "Let the brother who is humble glory." As if he were saying: Whoever wishes to ask for something, let him first ask for what is right, and He will not refuse those who ask. For of these is the kingdom of God and righteousness. (Matt. 6:33) Then let him be tolerant in the petition of such, and let him not depart immediately when he has prayed a little, for that is arrogant; but let him wait until he receives, by enduring with humility. "Who is humble, in his exaltation." From humility according to God, all good is bestowed upon us. James calls the rich arrogant and proud, whom he also calls humble, because by the very act of being elevated, he is brought low.

Since the apostle recognizes humility as the guardian of everything good and nothing is accomplished without it among the diligent, he adds: "Let the lowly brother glory in his exaltation." He likens the doubter to a wave of the sea, which rises at the blowing of the wind and sinks down sooner than it is raised up. The doubter experiences something similar when, through pride, he does not ground his petitions on anything unchangeable. Therefore the apostle adds: "Let the lowly brother glory." He speaks as if to say: whoever wishes to ask for something, let him first ask for what is necessary, concerning the obtaining of which he cannot be deceived, that is: "the Kingdom of God and His righteousness" (Matt. 6:33). Then let him ask for this constantly — not in such a way that he prays a little and immediately gives up, for this is characteristic of the proud — but let him ask persistently, patiently awaiting what he will receive with humility of soul.

But the rich man in his humility. It is understood from the previous verse to boast. It is clear that this is said with sarcasm, which in Greek is called irony. Thus, he says, the rich man must remember that his glory, in which he boasts of his wealth and despises or even oppresses the poor, is to end, so that humbled, he may perish forever, like that rich man in purple who despised the poor Lazarus.

For like the flower of the grass, he will pass away. The flower of the grass delights both the sense of smell and sight, but swiftly loses the grace of its charm and sweetness. Therefore, the present happiness of the wicked is most rightly compared to this, which can in no way be lasting.

Scripture says that "whoever exalts himself will be humbled." Wealth is a rich man's flower, but the elements of the universe are out to snatch it away from him. James says very little about the humble man, but it is enough, for he will receive his glory from God. But the rich are condemned at great length, so that no one will be tempted to follow their example.

But the rich, in that he is made humble: because as the flower of the grass he shall pass away. "But the rich, in that he is made humble." It would have been more fitting for James to say, "But let the rich man be ashamed in his humility," but avoiding saying it in an offensive manner, he added this instead: "and the beauty of its appearance." Appearance, that is, face or countenance, He spoke in a critical manner: for this is said of man alone and not of other animals; however, among the quadrupeds, the snout is not called a face. but on birds it is a beak.

For the sun rises with scorching heat and withers the grass; its flower falls. The scorching heat of the sun is taken to mean the stern sentence of the judge, by which the temporal glory of the reproved comes to an end. However, the elect also flourish, but not like the grass. For the righteous will flourish like a palm tree (Ps. XCI). The unrighteous flourish temporarily, who will quickly wither like grass, and like the herbs of the field will soon fall. The righteous flourish like trees, because their flower, that is, their most certain hope, awaits everlasting fruit. And their root, that is, charity, remains firm and immovable. Hence, the wise man says: I have flourished like a vine with the sweetness of fragrance (Eccl. XXIV). Finally, Naboth, a just man, preferred to die rather than transfer the vineyard of his fathers into a garden of herbs. For to transfer the vineyard of the fathers into a garden of herbs is to change the strong works of virtues, which we have received from the teaching of the fathers, into the fragile pleasure of vices. But the righteous prefer to lay down their soul rather than choose earthly goods over heavenly ones. Hence, it is almost sung about them that they will be like a tree planted by the streams of water, which bears its fruit in its season (Ps. I), and so forth. But what of the unrighteous? And his face's beauty perishes. So too, the rich man withers away in his ways. He does not mean every rich man, but the one who trusts in uncertain riches. For he has set the rich man in opposition to the lowly brother, showing that he speaks of that rich man who is not humble. For even Abraham, though he was rich in the world, after death received the poor man in his bosom, leaving the rich man in torment. But he did not leave the rich man because he was rich, for he himself had been rich, but because he was not merciful and humble, which he himself had been. And conversely, he received the beggar Lazarus, not because he was poor in possessions, which he himself had been, but because he was humble and innocent, which he himself had been. Therefore such a rich man, that is, proud and impious, preferring earthly joys over heavenly ones, will wither away in his ways, that is, will perish in his wicked acts, because he neglected to enter the straight path of the Lord. But while he, like grass before the sun's heat, falls, the righteous, on the contrary, like a fruitful tree, endure the same sun's heat, that is, the severity of the judge, and further bring forth the fruits of good works for which they are eternally rewarded. Hence it is rightly added:

In the allegorical sense, the sun signifies Christ. It rises in the nativity, it goes down in death; it orbits through noon in the ascension; it is inclined to the north in the judgment. Concerning the judgment, James says: "For the sun rises with a burning heat and parches the grass, and its flower falls."

For the sun is no sooner risen with a burning heat, but it withers the grass, and the flower thereof falls, and the beauty of its appearance perishes: so also shall the rich man fade away in his ways. "in his ways." James speaks of ways or paths of the rich, in prosperous success, or business, among which he unexpectedly receives a change to unhappiness and misfortune.

The apostle likens wealth to the flower of grass, wishing to show how quickly it passes away.

He used the word "face" not in its proper meaning, for it is used only of a person, and is not used of other objects.

By "pursuits" he means undertakings in the present life.

If anyone is so zealous for continence or good works that he neglects to seek the rewards of eternal recompense in return for them, that person may indeed appear to have a fine linen miter on his head, but he does not have little crowns, for although he certainly displays the image of virtue before other human beings, he does not acquire the reward of virtue with the Lord.

Blessed is the man who endures temptation, for when he is tested, he will receive the crown of life, which God has promised to those who love Him. This is similar to that in Revelation: "Be faithful until death, and I will give you the crown of life," which God has promised, He says, to those who love Him (Revelation 2). He openly admonishes that one ought to rejoice all the more in temptations, the more it is evident that God imposes a greater burden of temptations on those He loves, so that through the exercise of temptations they may be proven perfect in faith; when they have been proven to be truly faithful, that is perfect and entire, lacking nothing, they rightly receive the promised crown of eternal life.

"A great sign appeared in heaven; a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars." We shall have this crown if we wish to imitate the glorious Virgin. Whence it is written: "Blessed is the man who endures temptation, for when he has been proved, he shall receive the crown of life."

A hermit was living in a cave in the Thebaid with one well-tested disciple. It was usual for him to teach the disciple during the evening and show him how the soul should progress, and after the address he used to pray and send him away to sleep. Some devout laymen who knew of the hermit's ascetic life happened to visit him. He gave them counsel and they went away. Then he sat down after the evening prayers as usual to instruct the brother. But while he was talking, sleep overcame him. The brother waited for the hermit to wake and end with the usual prayer. But he went on sleeping and the brother went on sitting for a long time and in the end the disciple felt he must go and sleep though he was uneasy about it. So he pulled himself together, and resisted the temptation, and went back to sit by the hermit. A second time he was forced away by the longing for sleep, but he sat down again. This happened seven times, and still he went on resisting it. In the middle of the night the hermit woke up, and found him sitting nearby and said, 'Haven't you gone away yet?' He said, 'No, you did not send me away, abba.' The hermit said, 'Why did you not wake me up?' He answered, 'I did not dare to nudge you for fear of upsetting you.' They both got up and began to say the morning prayers. After that the hermit sent his disciple away. When the hermit was sitting alone, he was shown a vision of a glorious place, with a throne in it, and on the throne seven crowns. He asked the angel who showed him the vision, 'Whose crowns are those?' and he replied, 'They are the crowns of your disciple. God had given him this place and throne because of his goodness and tonight he has been granted these seven crowns.' The hermit was amazed and called his disciple to him with wonder and said, 'Tell me what you did all night.' He answered, 'Alas, abba, I did nothing.' The hermit could see that he was being humble and concealing something, and said, 'Look here, I can't rest until you tell me what you did and thought last night.' But the brother was not aware that he had done anything and could not say a word. Then at last he said to the hermit, 'Indeed, abba, I did nothing, except that seven times I was driven by wandering thoughts to go away and sleep; but you had not sent me away as you usually do, so I did not go.' Then the hermit at once understood that every time he resisted the temptation, God bestowed a crown on him. To the disciple he said nothing, thinking it best for his soul, but he told other directors of souls, to teach us how God can bestow crowns upon us even for resisting little temptations. It is good that a man discipline his whole self for God's sake. As it is written, 'The kingdom of heaven suffereth violence, and the violent take it by storm' (Matt. 11:12).

James does all he can to encourage people to bear their trials with joy, as a burden which is bearable, and says that perfect patience consists in bearing things for their own sake, not for the hope of some better reward elsewhere. He nevertheless tries to persuade his hearers to rely on the promise that their present state will be put right. The person who has fought the hard battles will be perfectly able to handle anything. Someone who comes through his troubles in this way will be duly prepared to recieve his reward, which is the crown of life prepared by God for those who love him.

Let us not be troubled when we are plunged into darkness, especially if we are not the cause of it ourselves. For this darkness is brought about by divine providence for reasons that are known only to God. Our soul becomes suffocated and placed, as it were, in the middle of a storm system. Even if someone tries to approach Scripture—or whatever he approaches, it is only darkness on darkness that he finds instead that causes him to give up. How often is it that he is not even allowed to approach. He is totally incapable of believing that any other possibilities are out there that might give him some peace again. It is an hour filled with despair and fear! The soul is utterly deprived of hope in God and the consolation of faith. It is entirely filled with doubt and fear.But those who have been tested by the distress of such an hour know that in the end it is followed by a change. God never leaves the soul for a whole day in such a state, otherwise it would lose life and all Christian hope.… Rather, he allows it to emerge very soon from the darkness. Blessed is he who endures such temptations. For, as the Fathers say, great will be the stability and the strength to which he will come after that. This struggle will not be over all at once, however; neither will grace come and dwell in the soul completely at once, but gradually. After grace, the trial returns. Sometimes there is temptation, sometimes consolation.… We do not expect complete deliverance from it here, nor do we expect complete consolation.

We see no garments or cloaks, but we see crowns more valuable than any gold, than any contest prizes or rewards, and ten thousand blessings stored up for those who live upright and virtuous lives on earth.

Blessed is the man who endures temptation: for when he has been approved, he will receive the crown of life, which the Lord has promised to those who love him. It seems that this blessed one has made use of the discourse about temptations more securely, in which he says, "Rejoice, my brethren, when you fall into divers temptations." (James 1:2) Then, remembering the Lord's Prayer (Matt. 6:12), which commands what is best, namely that we pray that we may not fall into temptation, he repeats the discourse: according to what is proposed here, showing what temptation is sent by God, namely, which is also a source for joy, and which is from our will. Yet it can rightly be said that the Lord and God Jesus Christ, looking to the weakness of human nature, admonishes the disciples to flee temptations, since they were still more badly affected: which he also did to others in many places, meanwhile abstaining from those who perfected them. But after our weak nature was strengthened by the thought of His resurrection and ascension into heaven: His [Jesus] brother [James] according to the flesh teaches us, so that we may not fear temptations, since we can, after being strengthened by the Lord's afflictions, overcome every ensuing affliction and temptation. Since there are twofold temptations, as we have said, patience is useful in both: in those that come from God, because afterwards we attain praise from victory, like Abraham; in those that are from ourselves, because by enduring with gratitude, we refer this as a kind of compensation for the sins we have committed. He who was conscious of his own sins, lays the beginning of his salvation and conforms himself to the form of a righteous man, as the first accuser of himself.

Disasters are the common lot of the saints, who must suffer them. It is by enduring them and overcoming them that the virtue of the righteous has always been noticeable. With invincible strength they have defied all trials—the heavier the sufferings they endured, the more courageous were their victories.

We have said that trials are of two kinds and that patience is useful in each kind. The apostle, remembering the Lord's Prayer, which suggests to us the safest course, that is, that we should pray not to fall into temptation, returns to an explanation of which temptation is from God and which is from us, from our own will. However, the following is also good: the Lord and God, looking upon the great weakness of human nature, proposed that we pray for the removal of temptations from us, since His disciples were still far from perfect; but when through the knowledge of His resurrection and His ascension into heaven our weak nature was strengthened, then His brother according to the flesh teaches us no longer to fear temptations.