James 1:19–27

Truth is more safely heard than preached. For when it is heard, lowliness is preserved, but when it is preached some bit of boastfulness may steal in almost unawares, and this brings corruption.

But let every man be quick to listen, but slow to speak. Hence, he instructs the listener with moral precepts. And rightly first admonishes one to adapt an ear as quickly as possible to the teacher, but slowly to open the mouth to teach, for it is foolish for anyone to desire to preach to others what he himself has not learned. Therefore, whoever loves wisdom should first, as he previously admonished, ask for it from God. Then, as a humble listener, let him seek a teacher of truth. And in conducting himself, let him most cautiously restrain his tongue not only from idle talk but also from proclaiming the very truth he has recently learned. Hence, Solomon, writing about the distance of times, says: "A time to keep silence, and a time to speak" (Eccles. 3). Thus, the Pythagoreans, equipped with the teaching of natural science, command their listeners to be silent for five years and only then permit them to preach. For it is safer for truth to be heard than to be preached. Because when it is heard, humility is preserved; but when it is preached, it is scarcely that some amount of boasting does not creep upon any of the men. Hence, Jeremiah, describing the life of a well-instructed youth, counts the modesty of silence among the foremost studies of virtues. "It is good for a man," he says, "that he bear the yoke in his youth. Let him sit alone and be silent" (Lamentations 3).

And slow to anger. Because the maturity of wisdom is only perceived with a tranquil mind. For it is written, anger rests in the bosom of fools (Eccles. VII). However, it does not so much alter the speed of anger, as to approve its slowness, but rather admonishes this, that even in the hour of perturbation and quarrels, let us beware lest anger creeps upon us; or if it has crept upon us, let us restrain its impulse within the confines of the mouth, and after the hour of crisis has passed, let us more freely purify it from our heart over time. Or certainly, he commanded us to be slow to anger, so that we do not turn the serenity of our countenance into austerity for any reasons, but only for certain reasons. For example, if we see that those near us, especially those entrusted to us, cannot be corrected otherwise, let us then exhibit the severity of the word or even of stricter judgment, while maintaining as much as human nature allows, the serene state of our mind. For (as I believe) Phinehas, Samuel, Elijah, and Peter were slow to anger, and yet they punished the sinners, whether by sword or by word. But Moses, though he was a very meek man, went out from Pharaoh whom he saw as incorrigible, very angry, and threatened him with punishment, which he also carried out in deed.

Men are not angered by mere misfortune but by misfortune conceived as injury. And the sense of injury depends on the feeling that a legitimate claim has been denied. The more claims on life, therefore, that your patient can be induced to make, the more often he will feel injured and, as a result, ill-tempered. Now you will have noticed that nothing throws him into a passion so easily as to find a tract of time which he reckoned on having at his own disposal unexpectedly taken from him. It is the unexpected visitor (when he looked forward to a quiet evening), or the friend's talkative wife (turning up when he looked forward to a tete-a-tete with the friend), that throw him out of gear. Now he is not yet so uncharitable or slothful that these small demands on his courtesy are in themselves too much for it. They anger him because he regards his time as his own and feels that it is being stolen. You must therefore zealously guard in his mind the curious assumption, "My time is my own". Let him have the feeling that he starts each day as the lawful possessor of twenty-four hours. Let him feel as a grievous tax that portion of this property which he has to make over to his employers, and as a generous donation that further portion which he allows to religious duties. But what he must never be permitted to doubt is that the total from which these deductions have been made was, in some mysterious sense, his own personal birthright.

Some brothers from Scetis wanted to visit Antony, and set out in a ship to go there. On board they met an old man who also wanted to go to Antony, but he did not belong to their party. During the voyage they talked about the sayings of the fathers, and the Scriptures, and then the manual work that they did, but the old man said nothing at all. When they came to the landing-place, they realized that the old man also was going to see Antony. When they arrived, Antony said to them, 'You found good company on your journey in this old man.' He said to the old man, 'You found good companions in these brothers.' The old man said, 'Yes, they are good, but their house has no door. Anyone who wants to goes into the stable and steals the donkey.' He said this because they had said the first thing that came into their heads.

They said of Agatho that for three years he kept a stone in his mouth in order to teach himself silence.

Arsenius always used to say this, 'Why, words, did I let you get out? I have often been sorry that I have spoken, never that I have been silent.'

Macarius said also, 'If you are stirred to anger when you want to reprove someone, you are gratifying your own passions. Do not lose yourself in order to save another.'

[Hyperichius] also said, 'The monk who cannot control his tongue when he is angry, will not control his passions at other times.'

Therefore, my beloved brothers, let every man be quick to hear, slow to speak, slow to anger. For the anger of man does not produce the righteousness of God. What James says is not referred to mere hearing, but to vigorous action in work and to the one who, after hearing, proceeds to perform what he has heard. For he knows that he who listens with interest to what is said will also show himself prepared for their performance: just as, on the other hand, he who is affected by slowness in procrastinating in something, will be completely separated from all effort at work by being distracted. Therefore, in the doctrine of divine things, he prescribes speed, but in those things which have a dangerous administration, slowness. But those are speaking and being angry. For both thoughtless speech and uncontrolled anger never know how to end in good. Because of which a certain divine man once said [Xenocrates]: He often regretted having spoken, but never having remained silent. Again, that blessed David says: "Be angry and do not sin," (Ps. 4:5) that is, lest by being easily angry, you also incite the fury which anger suggests. These things are also similar to what is said here. Indeed, slowness in speaking and slow in becoming angry, preserved by hesitation in these matters, lead to what is decent and right: and either completely dissolve the impulse around these things through deliberate consideration, or teach a suitable way to respond to the occurrences that arise in their course, especially regarding anger; which, if it is induced irrationally, deprives divine justice. And therefore, James adds this reason: For the anger of man does not produce the righteousness of God. For if righteousness is a habit in the soul which divides each according to his dignity, but anger, as he says, destroys even the wise, how could this very thing which so darkens the mind with passionate affection as to destroy even the wise, constitute that which divides each according to his dignity? "Slow to anger." He wants slowness to be exercised in us in two ways, for example in speaking and in becoming angry. For he knows that hesitation produces abstinence from committing an action.

One must be swift to hear, not mere hearing, but active hearing that stirs one to put what is heard into practice, for it is well known that whoever listens diligently and attentively will also be ready to fulfill what is heard, while whoever, on the contrary, is slow to apply himself to something and puts it off may afterward abandon the undertaking altogether. Therefore, concerning the study of Divine matters the apostle enjoins swiftness, but concerning those things whose performance is fraught with danger, slowness. Such are words and wrath. For talkativeness in anger does not end well. Therefore a certain God-inspired man often repented of having spoken, but never repented of having kept silent. So too the blessed David commands: "Be angry, and do not sin" (Ps. 4:5), that is, do not be quick to anger and do not fall from anger into fury. The present commandment concerning words and wrath is similar to this, especially concerning wrath, which, when allowed to reach unreason, deprives one of the righteousness of God.

For the anger of man does not produce the righteousness of God. The meaning is clear, because whoever rashly subjects himself to the sin of anger, even if he appears just to men, is not yet perfectly just in the divine judgment. But it can be understood more profoundly, because it is said of the Lord: "But you, Lord of hosts, judge with tranquility" (Wisdom XII). Any human judge who judges a delinquent with a disturbed mind, even if he judges justly, cannot imitate the justice of divine judgment, into which disturbance does not enter.

Wrath and pardon are both, as applied to God, analogies; but they belong together to the same circle of analogy—the circle of life, and love, and deeply personal relationships. All the liberalising and "civilising" analogies only lead us astray. Turn God's wrath into mere enlightened disapproval, and you also turn His love into mere humanitarianism. The "consuming fire" and the "perfect beauty" both vanish. We have, instead, a judicious headmistress or a conscientious magistrate. It comes of being high-minded.

I know that "the wrath of man worketh not the righteousness of God." That is not because wrath is wrath but because man is (fallen) man.

For whereas the agitated mind works up to harshness the decision of its reasoning faculty, all that rage suggests, it accounts to be right.

Righteousness is a property of the soul that renders to each his due, and: "wrath destroys even the prudent" (Prov. 15:1). How then can it, darkening the mind in its passionate excess, constitute the virtue that judiciously renders to each his due? Note also that the apostle did not simply speak of one who "does not produce the righteousness of God," but of one who exerts himself in what is destructive to himself. That this is his thought is evident from the expression: "Blessed is the man who walks not in the counsel of the ungodly" (Ps. 1:1), for the addition of the definite article shows that the word "man" means one who has an inclination toward one thing or another, toward good or toward evil. One should also note that the apostle did not simply say "does," but with a prefix, in the sense of "accomplishes fully." This means that wrath is not entirely alien to righteousness, for in wrath one can discern some benefit, since in it, as in every movement of the soul, in the absence of what is praiseworthy, one can find not only what is bad but also something useful.

This refers to the sin which corrupts a man, which dwells in us as the cause of evil. But outside us there is another kind of evil which creeps up on us unawares and is the work of demons who are opposed to us.

For this reason, putting away all filthiness and abundance of malice, in meekness you have received the implanted word. First, he orders both the body and the mind to be cleansed from vices, so that they may be worthy to receive the word of salvation. For he who does not first turn away from evil cannot do good. Indeed, he designates all impurity of both flesh and soul. But malice properly refers to the depravity of the inner man. "Receive," he says, "the implanted word," that is, the word which we impose on your hearts by preaching, you must receive by learning. Or certainly, it should be understood this way: the word which was implanted in you on the day of redemption, when God voluntarily begot you, now receive it more perfectly, even fulfilling it with works, which you already hold in ministry.

Which can save your souls. Even if you suffer temptations in body, or are consumed by death from the unfaithful.

Filthiness and wickedness arise out of anger.

For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself, and at popular opinion; and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word, seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation impacted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.

Therefore, putting away all filthiness and excess of wickedness, receive with meekness the implanted word, which is able to save your souls. James also adds to impurity the excess of nastiness, wishing to demonstrate this: Although someone frequently falls into some impurity, he should quickly depart from it, and not by remaining and lingering in it, through habit do they make the evil stronger and more difficult to cleanse: since those things are born which continually and abundantly find their way into us, to reduce to nature that which is done, or to acquire the habit of nature itself. "with meekness." For discipline is conveyed through meekness and not through uproar and disturbance. "implanted word." It is called implanted word that which better distinguishes the good from the bad: by which we are also said to be natural.

Having said "filthiness," the apostle adds: "overflow of wickedness," wishing to urge that even if anyone falls frequently into filthiness, he should quickly desist from it, lest by remaining in it he allow evil to intensify through habit, for what we do frequently and in abundance usually becomes, as it were, nature, acquiring the property of nature. "With meekness," the apostle said, having in mind the teaching "word," which is not received amid noise and agitation; and by "implanted" he means that word by which we came into the world as rational beings capable of distinguishing good from evil.

In other words, be mindful of your own salvation!

James did not say "of the words" but "of the Word," in spite of the fact that there are so many words from the Holy Scriptures which are venerated in the church.

Neither I nor any other preacher can see into your hearts … but God is looking, for nothing can be hidden from him.… Do not deceive yourselves by coming eagerly to hear the Word and then failing to do it. If it is a good thing to hear, it is a much better thing to do. If you do not hear, you cannot do, and therefore you will build nothing. But if you hear and do not do, then what you are building will be a ruin.

Be however doers of the word, and not hearers only, etc. Thus also Paul about the observers of the law. "Not the hearers," he says, "of the law are just before God, but the doers of the law shall be justified" (Rom. II). And in the Apocalypse John, having said: "Blessed is he who reads and those who hear the words of the prophecy of this book," immediately added: "And keep those things which are written therein" (Apoc. I).

The second benefit of keeping the commandments of God is the understanding of the sacred Scriptures. Gregory says that "by hearing God's precepts the disciples were not illuminated, but by doing them they were illuminated"; because not the hearers of the law only, but the doers shall be justified. On account of this James says in his canonical epistle: "Be doers of the word of God and not hearers only, deceiving yourselves: because if anyone is a hearer of the word of God only and not a doer, he shall be compared to a man considering the countenance of his birth in a mirror." If a man sees his own face ten times in a mirror, he still will not know it well; but if he sees the face of another man outside of a mirror, he knows it well: and this is because of the strong impression of the species upon the organ of sight along a straight line, but in a mirror there is no true intuition. Similarly, when a man hears the word of God, it seems to him that he understands it well, but it immediately departs; but when he puts it to experience by working well, then he understands it.

The great thing is to prevent his doing anything. As long as he does not convert it into action, it does not matter how much he thinks about this new repentance. Let the little brute wallow in it. Let him, if he has any bent that way, write a book about it; that is often an excellent way of sterilising the seeds which the Enemy plants in a human soul. Let him do anything but act. No amount of piety in his imagination and affections will harm us if we can keep it out of his will. As one of the humans has said, active habits are strengthened by repetition but passive ones are weakened. The more often he feels without acting, the less he will be able ever to act, and, in the long run, the less he will be able to feel,

Another brother spoke with the same Theodore, and he began to talk about matters of which he had no experience. Theodore said to him, 'You've not yet found a ship to sail in, nor put your luggage aboard, nor put out to sea, and you're already acting as if you were in the city which you mean to reach. If you make some attempt to do the things you are discussing, then you can talk about them with understanding.'

Three brothers once came to a hermit in Scetis. One of them said to him, 'Abba, I have memorized the Old and New Testaments.' But the hermit answered, 'And you have filled the air with words.' The second said to him, 'I have written out the Old and New Testaments with my own hand.' But the hermit said, 'And you have filled the window-ledge with manuscripts.' The third said, 'The grass is growing up my chimney.' But the hermit answered, 'And you have driven away hospitality.'

But be doers of the word, and not hearers only, deceiving yourselves. Since James knows that some who listen to the word with diligence often extinguish their fervor even at the very time they are listening, therefore, he now adds this, commanding it in effect: Do not show diligence only in hearing, but much more in doing.

We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers. For the man who, though listening not, doeth, is better than the man who is constant in listening and empty of works.

"Deceiving yourselves" means deluding yourselves, counting your own salvation as nothing.

If someone is a hearer of the word only and does not confirm it by his deeds, he will lose the word as well, for it will slip through his fingers and disappear.

The second benefit of keeping the commandments of God is the understanding of the sacred Scriptures. Gregory says that "by hearing God's precepts the disciples were not illuminated, but by doing them they were illuminated"; because not the hearers of the law only, but the doers shall be justified. On account of this James says in his canonical epistle: "Be doers of the word of God and not hearers only, deceiving yourselves: because if anyone is a hearer of the word of God only and not a doer, he shall be compared to a man considering the countenance of his birth in a mirror." If a man sees his own face ten times in a mirror, he still will not know it well; but if he sees the face of another man outside of a mirror, he knows it well: and this is because of the strong impression of the species upon the organ of sight along a straight line, but in a mirror there is no true intuition. Similarly, when a man hears the word of God, it seems to him that he understands it well, but it immediately departs; but when he puts it to experience by working well, then he understands it.

There are two kinds of mirrors—large and small. In a small mirror you see small things—this is the Old Testament, which leads no one to perfection. But in a big mirror you see great things—this is the New Testament, because in it the fullness of perfection is seen.

For if a man be a hearer of the word, and not a doer: he shall be compared to a man beholding his natural face in a mirror. For he saw himself, and went his way, and immediately forgot what manner of a man he was. "deceiving yourselves." That is, seducing. Furthermore, James says that the natural face is to know oneself through the law. Therefore, with "face," he added "natural." For by saying through the law what kind of things we have become, we consider that such things are made by the spiritual law to perfect us through the washing of regeneration. May we not, by remaining in such consideration through action, forget the grace and gift of God. For he who exposes himself to wicked actions does not even remember that he has been favored by God. For if he had remembered that he had been adopted as a son of God and justified and sanctified, which are spiritual gifts, he would never have given himself over to works that repel grace. "in a mirror." From this common mirror James speaks figuratively for an intellectual mirror, without going into detail: for example, he might say in this way: If anyone hears the discourse and does not express it in actions, he is like a man looking at the face of his action in a mirror. For just as he considered himself and went away, immediately forgetting what he was like: so also this one who, through the law of Moses, considered for what purpose he had been made, namely that he had been made for the glory of God and in the image of the Creator God, after he had considered, expressed none of those things that had been considered in actions, but was inclined to go back to the same way he as before. It is not therefore a matter of how it should be used. But James, the disciple of the Lord, does not do this vainly or rashly, but speaks everything briefly, as if he were a disciple of the abbreviated word, and at the same time gathering and restraining the listener, lest he should listen to these things idly.

"The natural face" means the knowledge of oneself through the law. This is why to the word "face" the apostle added the word "natural," for through the law we learn what we were when we came into the world, and we understand into what state the spiritual law transforms us through the washing of regeneration. Then, not abiding in such contemplation through action, we forget the spiritual gift received, for whoever gives himself over to evil deeds does not remember how he has been blessed by God, for if he remembered that he was born from above, justified, and numbered among the sons of God, he would not give himself over to deeds that reject the grace bestowed. From an ordinary mirror the apostle transitions to a spiritual mirror, without drawing out the lesson from the briefly presented example. He ought to have said this: "Whoever hears the law and does not fulfill it is like a man looking at his face in a mirror. Just as this man looked at himself, went away, and immediately forgot what he looked like, so also the other, having discerned from the Mosaic law the purpose for which he was created — namely, for the glory of God and for a life in the image of the God who created him — fulfilled nothing of what he saw, but acted exactly like the one who looked in the mirror: he should have made use of what he saw, but like that man, he did not make use of it." And the apostle does not act without purpose in this (he leaves something unsaid): he focuses the listener and strains him to hear this not casually, for it is not such listeners who are blessed, but those who join action to hearing. The Pharisees too were hearers, but since they were not doers, they are not blessed.

We learn what God has made us like, having given us new birth by the washing of regeneration. But if we do not remember what we have seen and apply it in our deeds, then we shall lose the grace which has been given to us. But the one who remembers that he has been born again from on high, that he has been justified, and sanctified and counted among the children of God, will not give himself over to works which reject that grace.

To hearing the apostle added doing, because for the salvation of the soul the hearing of the law alone is not sufficient, but hearing must be confirmed by fulfillment.

The law of liberty is one of love, not fear. Paul too was no longer terrified by the law of God as a slave would be but was delighted with it, even though he saw another law in his members which was at war against the law of his mind.

But he who has looked into the perfect law of liberty and has continued in it. By the perfect law of liberty, he means the grace of the Gospel. For the law brought nothing to perfection (Hebr. VII). And elsewhere: "For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption of sons" (Rom. VIII). And again: "Where the Spirit of the Lord is, there is liberty" (II Cor. III). And the Lord Himself: "If the Son therefore shall make you free, you shall be free indeed" (John VIII).

Not being a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Not by the futile hearing of the word, but by the execution of the work is happiness prepared. Thus also the Lord speaking to the disciples: "If you know these things," He says, "blessed are you if you do them" (John XIII).

A fixed creed is absolutely indispensable to freedom. For while men are and should be various, there must be some communication between them if they are to get any pleasure out of their variety. And an intellectual formula is the only thing that can create a communication that does not depend on mere blood, class, or capricious sympathy. If we all start with the agreement that the sun and moon exist, we can talk about our different visions of them. The strong-eyed man can boast that he sees the sun as a perfect circle. The shortsighted man may say (or if he is an impressionist, boast) that he sees the moon as a silver blur. The colour-blind man may rejoice in the fairy-trick which enables him to live under a green sun and a blue moon. But if once it be held that there is nothing but a silver blur in one man's eye or a bright circle (like a monocle) in the other man's, then neither is free, for each is shut up in the cell of a separate universe.

But, indeed, an even worse fate, practically considered, follows from the denial of the original intellectual formula. Not only does the individual become narrow, but he spreads narrowness across the world like a cloud; he causes narrowness to increase and multiply like a weed. For what happens is this: that all the shortsighted people come together and build a city called Myopia, where they take short-sightedness for granted and paint short-sighted pictures and pursue very short-sighted policies. Meanwhile all the men who can stare at the sun get together on Salisbury Plain and do nothing but stare at the sun; and all the men who see a blue moon band themselves together and assert the blue moon, not once in a blue moon, but incessantly. So that instead of a small and varied group, you have enormous monotonous groups. Instead of the liberty of dogma, you have the tyranny of taste.

A charter is the expression of an idea still true and then almost universal: that authority is necessary for nothing so much as for the granting of liberties. Like everything mediæval, it ramified back to a root in religion; and was a sort of small copy of the Christian idea of man's creation. Man was free, not because there was no God, but because it needed a God to set him free. By authority he was free. By authority the craftsmen of the guilds were free. Many other great philosophers took and take the other view: the Lucretian pagans, the Moslem fatalists, the modern monists and determinists, all roughly confine themselves to saying that God gave man a law. The mediæval Christian insisted that God gave man a charter. Modern feeling may not sympathise with its list of liberties, which included the liberty to be damned; but that has nothing to do with the fact that it was a gift of liberties and not of laws. This was mirrored, however dimly, in the whole system. There was a great deal of gross inequality; and in other aspects absolute equality was taken for granted. But the point is that equality and inequality were ranks--or rights. There were not only things one was forbidden to do; but things one was forbidden to forbid. A man was not only definitely responsible, but definitely irresponsible. The holidays of his soul were immovable feasts. All a charter really meant lingers alive in that poetic phrase that calls the wind a "chartered" libertine.

Lie awake at night and hear the wind blowing; hear it knock at every man's door and shout down every man's chimney. Feel how it takes liberties with everything, having taken primary liberty for itself; feel that the wind is always a vagabond and sometimes almost a housebreaker. But remember that in the days when free men had charters, they held that the wind itself was wild by authority; and was only free because it had a father.

But he that has looked in the law of perfect liberty, and has remained in it, not made a forgetful hearer, but a doer of the work: this man shall be blessed in his deed. "But he that has looked in." Consider what it says: Who has looked in, and not, Who entered. The spiritual law indeed has something magnificent and desirable everywhere, from which it also knows how to attract and render perfect, even from those in wrongful pursuit of it: and since it has perfection and lacks defect in all things, it leaves no one who has attained it in doubt regarding anything that is connected to it; and it persuades those who have even merely looked upon it to remain in it. "in the law of perfect." Because the Jews were exalted because of the observances of the law, and thought that by these they showed themselves the highest devotion towards God; and applying themselves to these alone, they claimed perfection for themselves, but towards other men, being moved by a proud and reproachful spirit, they erred. As is evident from the Pharisee, of whom it is written in the Gospel (Luke 18:10), and from those who were scornful against the Publican: repressing this fear, blessed James speaks of the things that are proposed. For indeed, by mentioning his works, which express speech through actions, where he proclaimed him blessed, he immediately corrects the evil that arises from many actions, and says: Do not think that you derive blessedness from the works of the law, as if mere action could render one acceptable before God: not at all; but he is blessed who both acts and is not affected by a scornful or inhumane spirit towards others of his kind. "of liberty." Where he had said the perfect Law, he added: of liberty, making liberty his official sign. For the law of Christ, freeing from the servitude of all fleshly things, such as the Sabbaths, circumcision, and ceremonies regarding other purifications, established a liberty and rest for those approaching it: and because of the freedom and sweetness that proceeds from this freedom, it also makes one attentive and liberates from oblivion, which corrupts all good things. For indeed, nothing persuades one to adhere to something as much as that which seems to offer rest from business and freedom. Moreover, he has also demonstrated this to be blessed. "a forgetful hearer." James linked forgetfulness to hearing, because hearing requires action, but no action follows forgetfulness: as if hearing were unessential, which has the ability of action.

The apostle said "who looks into," and not "who enters into," for the spiritual law, possessing everywhere preeminence and grandeur, knows how to attract even with the briefest reading of it.

To the words "the perfect law" he added "of liberty" to point out its distinguishing characteristic — freedom, for the law of Christ, having freed us from fleshly bondage, establishes the one who comes to Him in liberty, makes him more attentive through this freedom, and frees him from the forgetfulness that is harmful to everything good.

This rule is the bottom line of true religion.

Anger causes tongues to become unbridled and speech unguarded. Physical violence, acts of contempt, reviling, accusations, blows and other bad effects too numerous to recount are born of anger and indignation.

But if anyone thinks that he is religious, not restraining his tongue, but deceiving his heart, this person's religion is worthless. He had previously advised not only to hear the word of God but also to do it. Now he adds that even if someone seems to exercise the Lord's commands, which he has learned, in deeds, if he does not also restrain his tongue from slanders, lies, blasphemies, foolish talk, even from much speaking itself, and other things by which he usually sins, he boasts in vain about the righteousness of his works. Just as Paul, approving the sentence of a Gentile poet, says: 'Bad company ruins good morals' (I Cor. XV).

In the third place, a saint's life must be religious, closed as a vineyard wall. And so, it is good that a man restrain his taste, his tongue and his other senses: for "if anyone thinks himself to be religious, not restraining his tongue but deceiving his own heart, that man's religion is vain." Our life must not be given to discourse, but to tears.

And if any man think himself to be religious not controlling his tongue, but seducing his heart: this man's religion is useless. Religion pure and undefiled before God and the Father is this, to visit orphans and widows in their affliction: and to keep himself pure from the world. Religion (Θρησκεία) seems to have something more than faith (πίστεως). For the name itself promises knowledge of certain hidden things and the firmness of those things that are perceived by faith. Therefore, the blessed James also used this expression, saying: Religion, as if he had said: You think you know and precisely observe the secrets that are in the law. How can this happen when you do not know how to restrain your tongue, slandering your neighbor: and living proudly, you do not show mercy to any needy person: when the law neither receives the slanderer (Ps. 100:5) nor commands you to have mercy on your enemies, and even commands that you should be a help to the enemy occupied in lifting up what has fallen under the burden? (Ex. 23:5) If, therefore, you wish to be religious, do not show yourself to be religious from knowledge of the law, but from action, and that by showing mercy to your neighbor: for mercy towards your neighbor is a certain likeness to God. For he says: "Be merciful, just as your heavenly Father is merciful." (Luke 6:36) But mercy should not be with respect to persons: for neither does God distribute His benefits (Matt. 5:45) to this one or that one, but involves all with benefit, rich and poor, evil and good, without distinction. However, this is restraint, and not out of arrogance as if it were expressing a law through actions, deceiving one's own conscience: for this signifies the heart, as it is written: "A broken and humbled heart God will not despise." (Ps. 50:19) "Religion pure." Perhaps someone will say: If James is the teacher of the covenant which Christ established, how is it that he does not now repeal the things of the law, but rather exalts them, welcoming those who are engaged in its observance, and not rebuking or resisting them from the observance of the law? To that which we say, that in the manner of introducing, James rather now discusses with them, and lowers himself to their weakness, lest by immediately overturning the law from the beginning, he causes them to retreat, becoming weary of the novelty of the doctrines and leaning towards disbelief. However, addressing the matter more conveniently and yielding to the law, regarding those things in which he did not bring harm to the new covenant with the legalistic fallacies (for what harms the faith that is in Christ, such as the observance of sabbaths or fasting or abstaining from certain foods), and making them more attentive to his discourse, he gradually encourages them to indeed depart from the observances of the law, as if they were laborious and yet useless, and as if they were calling to servitude, not to the freedom that is in Christ. Therefore, having wisely used brief exchanges and alternations, when he found that they were no longer seriously bearing what was being said, he then presents those things that were suitable for Christians. "to keep himself pure from the world." By "world" here we must understand the popular and common crowd, which is corrupted by the desires of its own error.

According to the understanding of the Jews, the religious person is one who shows faithfulness in deeds, because such a person seems not to belong to the crowd. The Jews, fulfilling the observances prescribed by the law, thought highly of themselves, concentrated all piety toward God in these observances, and occupying themselves only with this, dreamed of acquiring blessedness through it, while treating others with great condemnation, as is evident from the Gospel parable of the boastful Pharisee and the tax collector (Luke 18:10–14).

Restraining them from such an opinion, the apostle gives the present instruction. Having mentioned the doer of the work and called him blessed, he immediately corrects the evil that arises in many during the doing. He speaks as if to say: "You who boast of fulfilling the law, do not think to obtain blessedness for the fulfillment alone!" — for this is not pleasing to God, but pleasing to Him is the one who fulfills and at the same time is far from self-conceit and does not regard non-doers with condemnation.

"Deceives his own heart" — he stifles, as it were, and through self-conceit, as a keeper of the law, beguiles his own conscience, for "heart" here means the same as in the words: "a contrite and humble heart" (Ps. 51:19).

Religion that is pure and undefiled before God and the Father is this. Beautifully did he add "before God and the Father," because there are those who seem religious to men, while they are considered profane by God. Therefore, Solomon also says: 'There is a way that seems right to a man, but its end is the way to death' (Prov. XIV).

To visit orphans and widows in their distress and to keep oneself unspotted from the world. Because he said that the doer of the work will be blessed in his act, now he says which deeds are most pleasing to God, namely mercy and innocence. For in that he commanded to visit orphans and widows in their distress, he suggests all that we must do mercifully towards our neighbors. How much this matters will be revealed at the time of judgment, where the Judge will say: 'As you did it to one of the least of these my brethren, you did it to me' (Matt. XXV). Furthermore, in that he commanded us to keep ourselves unspotted from this world, he shows all those things in which it is fitting to keep ourselves chaste. Among these are also those things which he had previously advised to observe, that we should be slow to speak and slow to anger.

Mr. Rudyard Kipling has asked in a celebrated epigram what they can know of England who know England only. It is a far deeper and sharper question to ask, "What can they know of England who know only the world?" for the world does not include England any more than it includes the Church. The moment we care for anything deeply, the world—that is, all the other miscellaneous interests—becomes our enemy. Christians showed it when they talked of keeping one's self "unspotted from the world;" but lovers talk of it just as much when they talk of the "world well lost." Astronomically speaking, I understand that England is situated on the world; similarly, I suppose that the Church was a part of the world, and even the lovers inhabitants of that orb. But they all felt a certain truth—the truth that the moment you love anything the world becomes your foe.

James calls God the Father because as far as he is concerned there is no other god who made the world (as the Marcionites and other heretics claim). What he says about widows has to be understood in the light of the fact that there were many who tried to rob them of their possessions, as it says in the Gospel.

We can become more like God if we are merciful and compassionate. If we do not do these things, we have nothing at all to our credit. God does not say that if we fast we shall be like him. Rather he wants us to be merciful, as he himself is. "I desire mercy," he says, "and not sacrifice."

Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him.

Religion seems to imply something more than faith. The word promises knowledge of hidden things, firmness in what is contemplated by faith. For this reason the apostle used such a word in speaking of the religious person. He speaks as if to say: "You consider yourself a knower of the mysteries of the law and a precise keeper of it. How so? You think this, you who cannot bridle your tongue, who condemn your neighbor, who live arrogantly, and who show compassion to none of the poor! Meanwhile the law does not approve even of one who speaks evil, but commands that compassion be shown even to enemies. Therefore, if you wish to be religious, display your religion not in the reading of the law, but in the fulfilling of it, which consists especially in showing compassion to one's neighbor. For compassion toward one's neighbor is a kind of likening to God. 'Be merciful,' it is said, 'just as your Father also is merciful' (Luke 6:36). Only your mercy must be free from partiality, because God also bestows His benefits not upon certain persons exclusively, but: 'makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust'" (Matt. 5:45).

By "the world" here one should understand the common and base folk who corrupt themselves in their seductive desires.