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' " Who is wise and understanding among you' (James 3: 13)? An analysis of wisdom, eschatology and apocalypticism in the epistle of James

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Abstract

Three questions form the basis of this analysis of the relationship of the Epistle of James to the traditions of wisdom, eschatology and apocalypti-cism. What kind of traditions are involved in James? What is the world view of James? What audience or community is presupposed by this wri-ting? Foremost is the connection that James demonstrates to the wisdom tradition evident in the Old Testament and extra-testamental literature. In particular two types of wisdom tradition are noted in James: practi-cal wisdom advice as expressed in short sayings, wisdom instructions and admonitions and reflection on the nature of wisdom (1:5-8; 2:1-7; and 3:13-18) as coming from God. Finally, the question of how much apocalyptic symbolism is evident in the eschatological world view of the epistle is addressed.
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The soteriology of James should not be evaluated or described in terms of any other soteriology in the New Testament. In the past this has led to a very negative indictment of James, like Luther's statement that James is a “book of straw”. Many modern day scholars still judge James negatively in terms of other New Testament writings as being not sophisticated, not Christological and so on. In this article I argue that this is indeed correct to judge James like this: The letter does not present a sophisticated theology or soteriology or Christology and is closely aligned to Jewish Wisdom writings. But this is not a negative, as so many seems tot believe. James is theologically not on the same par as Paul or the majority of the other New Testament writings. It represents a much earlier stage of theological development. It is a window on a faith under construction, and if James is viewed in this light, the book's unique contribution to the Christian faith can be fully appreciated.
Thesis
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This thesis represents a holistic approach to inner-biblical allusions. A method for analyzing allusions is developed and applied to the text of Jas. 3:1-12. I then consider how the proposed allusions should be communicated in modern translations of the Bible. Thus, apparent discrepancies in the text are resolved through recognition of James's allusions. After suggesting possible markers of allusion in the text, I identify James's probable referent texts, analyze these passages within their own context, trace the tradition history of allusive themes, consider how James intended his allusions to be understood, and apply a series of tests to evaluate the existence and interpretation of the proposed allusions. This thesis argues that James, by alluding to the flood and post-flood narratives of Genesis, supports the theological framework that he only implies in the passage, namely, that what is impossible for humanity is possible with God. Just as God was sovereign over His creation when He re-created the earth in the time of Noah, God has begun the eschatological new creation in human hearts through faith in the Lord Jesus Christ. That is why James can assert the futility of human attempts to become perfect in righteousness and, at the same time, expect his readers to discontinue their pattern of duplicitous talk. If the proposed Noachic allusions can be confirmed to a high degree of certainty, I propose that they be communicated in modern translations of the Bible either through explicit words in the translation or through supplementary Bible helps.