James the Apostle

ON ST. JAMES THE APOSTLE,

SON OF ALPHAEUS, MARTYR OF OSTRACINE.

AND ON ST. JAMES THE BROTHER OF THE LORD,

FIRST BISHOP AND MARTYR AT JERUSALEM.

FIRST CENTURY

PRELIMINARY COMMENTARY.

James the Apostle, son of Alphaeus, Martyr of Ostracine (S.)

James the Brother of the Lord, first Bishop and Martyr at Jerusalem (S.)

BY THE AUTHOR G. H.

§ I. Of St. James of Alphaeus, his birth, election, labors, martyrdom, sacred cult.

Among the twelve Apostles two are designated by the name of James: them St. Matthew describes, one of them, in Chapter X of his Gospel in these words: Now the names of the twelve Apostles are these: [Among the XII Apostles are mentioned James of Zebedee, and James of Alphaeus. James of Alphaeus in Matthew.] First Simon, who is called Peter, and Andrew his brother, James of Zebedee and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, James of Alphaeus and Thaddaeus, Simon the Canaanite and Judas who also betrayed him. But Mark the Evangelist in Chapter III enumerates them in this order: Jesus made that there should be twelve with him; Mark. and that he should send them to preach: and gave them power of curing infirmities and casting out demons. And he imposed on Simon the name of Peter: and James of Zebedee, and John the brother of James, and he imposed on them the names Boanerges, which is, sons of thunder: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James of Alphaeus, and Thaddaeus, and Simon the Canaanite, and Judas Iscariot, Luke who also betrayed him. Luke the Evangelist sets forth the names and the election in Chapter VI thus: When day was made, he called his disciples, and chose twelve of them, whom also he called Apostles, Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James of Alphaeus and Simon who is called Zelotes, and Judas of James, and Judas Iscariot who was the traitor. and in the Acts of the Apostles. The last of these being wretchedly destroyed, the rest, in the first of Acts, after the Ascension of Christ, are said to have returned to Jerusalem: and when they had entered into the upper room, they went up where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alphaeus, and Simon Zelotes, and Judas of James. All these were persevering with one mind in prayer, with the women and Mary the mother of him and his brethren. Behold the number of the Apostles with their names indicated four times: among them the former James, in Matthew and Mark, James of Zebedee, so called from his father Zebedee, is surnamed of Zebedee: but the latter James, for greater distinction, is everywhere indicated by the surname of Alphaeus. The former James drew his surname from his own father, as is plain from Matthew Chapter IV, where Jesus, after having called Peter and Andrew, going on thence saw other brethren, James of Zebedee and John his brother in a ship, with Zebedee their father, mending their nets, and called them. But they, having left the nets and their father, followed him. Which things in Mark Chapter I are indicated in the same manner, and he is called James of Zebedee, and the father Zebedee; elsewhere also James and John the sons of Zebedee are everywhere called. This James, brother of John, killed with the sword by Herod Agrippa. Herod Agrippa killed with the sword, as is handed down in Acts Chapter XII. That the year was then about the forty-third of the vulgar Era we have shown elsewhere. The rest concerning the said St. James of Zebedee will be said on July XXV, on which he is venerated.

[2] Of James of Alphaeus, equally reckoned among the twelve Apostles, we here treat: to whom under that name the same lot befell, with the holy Apostles Bartholomew, Simon the Canaanite or Zelotes, and perhaps others, namely that mention of them is not made in sacred Letters, except in the four places alleged above. He is called James of Alphaeus, James and Matthew sons of Alphaeus, that is, as all admit, son of Alphaeus; as the other James is of Zebedee, because the son of Zebedee. In Mark the Evangelist Chapter II, Jesus, after the paralytic healed, when he passed by, saw Levi the son of Alphaeus sitting at the receipt of custom: where others have, he saw Levi the son of Alphaeus, who sat in the house of taxation. In Matthew Chapter IX, he saw a man sitting at the receipt of custom, by name Matthew: who by another name called Levi, was the son of Alphaeus. Alphaeus therefore was named both the father of St. Matthew the Apostle, surnamed Levi, and the father of this St. James. What then, is the same Alphaeus to be reckoned father of both Apostles? Are SS. Matthew and James brothers, did both dwell at Capernaum, were both publicans? Theodoret Bishop of Cyrus ascribes both to the same fatherland, expounding that of Psalm LXVII, The princes of Juda their leaders, the princes of Zabulon, and the princes of Nephthalim thus: For from these tribes the other Apostles drew their origin. And those indeed, who were called the brethren of the Lord, drew their stock plainly from the tribe of Juda: but Peter and Andrew, and James, both ascribed by Theodoret to Capernaum, and John, and Philip were from the village of Bethsaida. Matthew and James are said to have dwelt at Capernaum. Simon Zelotes was called the Canaanite. But all these places are of Galilee. But Zabulon and Nephthalim had there their lot. Thus Theodoret, in whose account James and John the sons of Zebedee are attributed to the village of Bethsaida, Matthew and James, as sons of Alphaeus, are said to have dwelt at Capernaum: but the brethren of the Lord, among whom is James, called publicans by St. Chrysostom, of whom we shall treat below, drew their stock from the tribe of Juda. St. John Chrysostom in homily 33 on Chapter 9 of Matthew, when he had reconciled the order of the Apostles from the Gospel related by us above, then added these things: Let us observe, whither and whom he sent. These, says the Evangelist, twelve Jesus sent. Whom does he call these? Fishermen, namely, and publicans. For four were fishermen, Peter, Andrew, James and John: two publicans, Matthew and James: one also a traitor. Thus St. Chrysostom, setting James together with Matthew as a publican, because he was the brother of Matthew the publican, begotten of the same Alphaeus the father with him; as Theodoret ascribes the same James to Capernaum, because Jesus there had called Matthew his brother from the receipt of custom.

[3] Conformable to St. Chrysostom and Theodoret is the whole Eastern Church, and it holds these two Apostles, Matthew and James, and held as brothers by the Greeks on October 9. to have been brothers, sons of Alphaeus: of whom St. Matthew among them is celebrated with solemn cult on November XVI, and St. James of Alphaeus on October IX. We omit to recount the eulogies that pertain to St. Matthew: since the same things concerning the lineage are sufficiently indicated in the eulogies of St. James the Apostle, whence also we gather, in what regions Christ here preached. In the ancient Menology, which by command of the Emperor Basil Porphyrogenitus was published in the tenth century of Christ, on the said October IX, under this title, The Contest of St. James of Alphaeus the Apostle, these things are read: James the Apostle of Christ, son of Alphaeus, eulogy from the Menology of the Emperor Basil and brother of Matthew the publican and Evangelist, openly preached the conversation of Christ and those things which pertain to his eternal kingdom to all promiscuously, Jews and Greeks: and baptized a great crowd of men in the name of the Father and of the Son and of the Holy Spirit. Which the Jews taking ill, formed a counsel of killing him. Wherefore, gathered into one place, having seized him and tortured him variously and cruelly, at length they slew him beaten with staves: while meanwhile the Saint to the last both gave praises to our Lord Jesus Christ, and rendered thanks to his holy name, that received by his help he had bravely conquered the devil and the ministers of his will: and his soul rendered amid these words, he was buried. Thus from the said Menology of Basil. In the very ancient Greek Synaxary of the Church of Constantinople, MS. Synaxary which belongs to the Clermont College of the Society of Jesus at Paris, this eulogy is set forth: The Contest of the holy Apostle James of Alphaeus. This man was the brother of Matthew the publican and Evangelist. He, inflamed with divine zeal, having gone out to preach the Gospel, burned with fire all the shrines of idols, cured diseases, cast out demons from men, and wrought other infinite miracles. For which cause a multitude of pagans called him the divine offspring. And so, traversing the world, as a true lover of Christ and an emulator of his passion and death, he reproved the undocile peoples of the Jews: by whom having suffered various snares, at length captured, and fixed on a cross, he rendered his spirit to God. These things there, similar to which, but more contracted with the mention of the Jews omitted, are had in the great Menaea of the Greeks printed and in ancient MS. codices of the Ambrosian library among the Milanese, and other MSS. and printed Menaea. marked N 103 and 176, T 364 and V 393, likewise in the Florentine MS. of the monastery of St. Mark, the Turin one of the Duke of Savoy and others; and also in the βίοι ἁγίων of Maximus Bishop of Cythera, and in the new Anthology of Antonius Arcudius, by authority of Pope Clement VIII printed at the Vatican press. There are had also in the said Menaea very many Odes, by which his apostolic virtues and labors are explained. In a certain Milanese codex St. James of Alphaeus the Apostle is referred to the day November IX.

[4] There flourished in the ninth century of Christ Nicetas David the Paphlagonian, adversary of Photius, of whom George Cedrenus and John Curopalates make mention, both at the beginning of their work. His encomiastic Life written by Nicetas in the 9th century. He composed several illustrious Lives of Saints, of which our Raderus edited

the Life of St. Ignatius Patriarch of Constantinople. His laudation of the most holy and most celebrated Apostle James of Alphaeus, drawn from the library of Cardinal Mazarin, and rendered into Latin by Francis Combefis, is extant in his Library of the Fathers for preaching at these Kalends of May: whence the chief part received we subjoin below, since it confers much to the proposed controversy of the whole matter. A compendium of it by Nicephorus. Nicephorus Callistus, book 2 of the Ecclesiastical History chapter 40, from the said Nicetas drew a compendium of his labors in words of this kind: Moreover James also the son of Alphaeus, and himself one of those twelve, according to the will and guidance of the Holy Spirit who governed him, separated from the body of the Apostles, dwelling first at Gaza, then at Eleutheropolis, and in the neighboring cities there of the same peoples, performed the greatest miracles; and by the heavenly discourses of the Holy Spirit, brought to the Gentiles by him with a certain peaceable and unarmed force, the testimony of the kingdom of Christ takes the greatest increases. After this, coming to the Egyptians and their farthest region, and announcing Christ to be Saviour and God, he goes at length to a city whose name is Ostracine. And there, when he had lived a long enough time, and had been contended with by very many perils and contests, at length, to confirm the salvation of those whom he had taught, he too is fixed to a cross by certain ones who opposed the word of faith: so that even in him the imitation of the death of his Master was not very far off. Thus Nicephorus. Ostracine is an Episcopal city, under the Patriarch of Alexandria, and the metropolis of the first Augustamnica, Pelusium, situated by the sea, on the confines of Egypt, Arabia Petraea, and Palestine. In this and not far from Ostracine are Gaza and Eleutheropolis, Episcopal cities themselves also, under the Patriarch of Jerusalem and the metropolis of the first Palestine, Caesarea.

[5] The Martyrologies of the Western Church of the Latins attribute a peculiar veneration to this Apostle on June XXII: Sacred cult among the Latins on June 22 and first three ancient transcripts of the Hieronymian Martyrology, namely the Epternac one, transcribed about a thousand years ago from a more ancient one written among the English, the Corbie one written in Gaul and printed at Paris, and the Lucca one in Italy illustrated by Florentinius: these, I say, three thus have: In Persia the birthday of St. James of Alphaeus the Apostle. The same things are read in the old MS. Martyrologies, the Aachen one of the greater Church, the Trier one of the monastery of St. Maximinus, the Constance one in Swabia of the monastery of Reichenau or Augia the rich, in 18 illustrious Martyrologies. and another Corbie one in Gaul written eight hundred years ago. In the Roman MS. of the Duke of Altemps, in place of Persia, is written in Gaul, the rest agree. But with all designation of place omitted, there is celebrated on the same June XXII the memory of St. James of Alphaeus the Apostle, in the Martyrology of Blessed Rabanus Maurus Archbishop of Mainz, likewise in the MSS. the Augsburg one of the monastery of St. Udalric, the Paris one of Labbe, the Lucca one of the library of the Canons, the Naples one under the name of Usuard, and another of the monastery of St. Cyriacus much esteemed by Cardinal Baronius, and often employed and cited for the renovation of the Roman Martyrology: likewise in the Martyrology of Bellinus of Padua according to the custom of the Roman curia, but much augmented, and printed at Paris in the year 1521. Finally the birthday of St. James the Apostle, on the same day June XXII, is noted in the illustrious MS. Martyrology of Cardinal Barberini, and another of the Most Serene Christina Queen of Sweden marked no. 130, likewise in the MS. Calendar adjoined toward the end of the Hieronymian Martyrology in the Epternac autograph. But because above this James is ascribed to Persia, it can be believed that he illustrated also that region with the Evangelical light; but afterward, having returned to Ostracine, there obtained the crown of martyrdom. That in another MS. of Gaul it is attributed, we believe was done on account of the reverence shown there to his body translated thither: concerning which matter in the additions of the Brussels Carthusians to Greven these things are read, on the said day June XXII: On the same day the translation of Blessed James the Less in the city of Toulouse, by Charles the Emperor. Of the Translation of the body we shall treat below. The most solemn cult, and May I. with the public feast of the holy Apostles Philip and James, is performed at these Kalends of May; just as that of SS. Peter and Paul on June XXIX, and of SS. Simon and Jude Thaddaeus on October XXVIII; and thus these pairs of Apostles are jointly invoked in the Ecclesiastical Litanies, so that no other is placed between the single pairs. But that this feast of SS. Philip and James of Alphaeus was held in the primitive Church, will be shown below more accurately from St. Gregory the Great and the ancient Martyrologies and Missals: where also it will be explained, on what occasion it was transferred from St. James of Alphaeus to St. James the Brother of the Lord.

[6] With the Latins and Greeks agree the Egyptians, Arabs, Syrians, among the Syrians, Egyptians, Maronites, Maronites and other peoples of the Eastern regions. Athanasius Kircher, most devoted to our studies, described for us a part of the Coptic Martyrology, in which on the day x of the month Mechir, that is the IV of our February, these things are read: February 4, 11 and 12, St. James the Apostle, son of Alphaeus, suffers today. On the same day in the first Egyptian Calendar, printed by John Selden in the book on the Sanhedrins of the ancient Hebrews, is referred the martyrdom of James, and on the day February XI the feast of James the Apostle. In the second Calendar the same James the Apostle is mentioned on the day XVIII of the month Anschir, which he expounds to be February XII. By the same Athanasius Kircher procuring, Gratia Simonius, an alumnus of the College of the Maronites at Rome, translated some ancient Arabo-Egyptian Martyrology from the Arabic language into Latin: in which on the day IX of October, which we said above was held sacred to this James by the Greeks, and October 9. is celebrated the contest of St. James the Apostle the Less: who in the Syro-Chaldaic Calendar printed at Rome in the year 1624 is referred to the same IX. In the Calendar both of the Syrians and of the Greeks, printed by Genebrard before the Psalter, he is called James of Alphaeus the Apostle: and that he might stand out with the chief feasts, the said words are expressed in red minium, and then James the Brother of the Lord, of whom we shall presently treat, on the day October XXIII is printed in the common black ink. In the Calendar of the Ruthenians in Antonius Possevinus in the Sacred Apparatus, also among the Muscovites. also on October IX is celebrated the feast of St. James the Apostle, without doubt of Alphaeus, as again on the day October XXIII, when otherwise is celebrated the feast of St. James the Brother of the Lord and Bishop of Jerusalem. Mention of both Jameses is made on the said days in the MS. Muscovite Calendar, which is preserved at Amsterdam with the most learned man Laurentius Vander Hem.

§ II. Of St. James the Brother of the Lord, his lineage, ordination, life holily passed, Canonical Epistle.

[7] We have treated hitherto of the two Jameses Apostles among the twelve, namely of James the son of Zebedee and brother of St. John the Apostle and Evangelist; and chiefly of St. James the son of Alphaeus, Mention of St. James the Brother of the Lord and of the other brethren and brother of St. Matthew also Apostle and Evangelist. Here now we inquire into the Acts and martyrdom of St. James the Brother of the Lord, and then we shall propose more clearly the controversy; namely whether this one is rightly held by various authors to be one and the same with the Apostle the son of Alphaeus. The first mention of this and of the other brethren of the Lord is made in Matthew chapter XIII, in Matthew, where when Christ had expounded the parables of the seed, the tares, the mustard, the leaven, the treasure, the pearl, and the net, coming into his own country, he taught them in their synagogues, so that they wondered and said: Whence to this man this wisdom and these powers? Is not this the carpenter's son? Is not his mother called Mary? and his brethren James and Joseph and Simon and Jude, and his sisters, are they not all with us? The last words in Greek sound thus: Καὶ αἱ ἀδελφαὶ ἀυτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσι; which could thus be translated. Mark: And are not all his sisters with us? Mark chapter VI expounds the things already said thus: Is not this the carpenter the son of Mary, the brother of James and Joseph and Jude and Simon? and with the names being silent in John, Are not also his sisters here with us? The third place concerning these brethren, but with the name of none expressed, is in John chapter VII, where these things are read: After these things Jesus walked in Galilee, for he would not walk in Judea, because the Jews sought to kill him. Now the Jews' feast of Tabernacles was at hand. His brethren therefore said to him: Pass from hence and go into Judea, that thy disciples also may see thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be in public: if thou doest these things, manifest thyself to the world. For neither did his brethren believe in him. Jesus therefore saith to them: My time is not yet come, but your time is always ready. The world cannot hate you, but me it hateth: because I bear testimony of it, that the works thereof are evil. Go you up to this festival day, but I go not up to this festival day: because my time is not yet accomplished. When he had said these things, he himself stayed in Galilee. But as soon as his brethren were gone up, then he also went up to the feast, not openly, but as it were in secret. These things there. Nay, when Christ had before freed and healed a man dumb and blind from a demon, and had confuted the calumnies of the Pharisees, and had reproved those requiring a sign; while he was yet speaking to the crowds, and the other 3 Evangelists, says Matthew chapter XII, behold his mother and his brethren stood without, seeking to speak to him. And one said to him: Behold thy mother and thy brethren stand without, seeking thee. But he answering him that told him said: Who is my mother, and who are my brethren? And stretching forth his hands toward his disciples he said: Behold my mother and my brethren. For whosoever shall do the will of my Father, who is in heaven, he is my brother and sister and mother. These things there, which somewhat more contracted are read in Mark chapter III, and Luke chapter VIII. In John, after the marriage celebrated in Cana of Galilee chapter II, he went down to Capernaum, he and his mother, and his brethren, and his disciples; and there they remained not many days. Moreover in Mark, after the twelve Apostles chosen chapter IV, the crowd came together again, so that they could not so much as eat bread. And when his own had heard of it, they went out to lay hold on him, for they said: That he was become mad, namely interpreting his fervor in preaching as madness and excess of mind.

[8] And these are the things which are read concerning the brethren of the Lord, partly named individually, partly designated commonly. The first of them

is James, of whom we here treat, the second Joseph, in Greek often written Ἰωσῆφ and Ἰωσῆ, Mary their mother, and the mother of these two is believed to be named Mary in Matthew chapter XXVII, where after the death of Christ on the mount of Calvary there were many women afar off, who had followed Jesus from Galilee, ministering to him: among whom was Mary Magdalene; and Mary, the mother of James and Joseph; and the mother of the sons of Zebedee. But Mark chapter XV thus describes them: There were also women looking on from afar, among whom was Mary Magdalene; and Mary, the mother of James the less (in Greek τοῦ μικροῦ, the little) and of Joseph; and Salome: and when he was in Galilee, they followed him and ministered to him: and many other women who had come up together with him to Jerusalem. But St. John chapter XIX mentions only some women in these words: There stood by the cross of Jesus his mother; and his mother's sister, Mary of Cleophas, is Cleophas the father? in Greek Μαρία ἡ τοῦ Κλεοπᾶ; and Mary Magdalene. Now, Mary the sister of the mother of Jesus, ἡ τοῦ Κλεοπᾶ, is named the wife of Cleophas in the text of Scripture which is in the Commentaries of Euthymius and Theophylact; and the same Mary, the mother of James and Joseph, is called by Matthew and Luke; and thus the said James and Joseph would have been held cousins of Christ our Saviour, and held brethren of the Lord; and their mother would have received her surname from her sons: whereby in Mark chapter XV, Mary Magdalene and Mary of Joseph beheld where he was laid, namely Jesus in the Sepulchre: and chapter XVI Mary Magdalene, and Mary of James, and Salome bought spices, that coming they might anoint Jesus. But in Luke chapter XXIV there were Mary Magdalene, and Joanna, and Mary of James, and the rest that were with them. Where, Mary both in Mark and in Luke, in the Syriac text is called Mary the mother of Joseph, and Mary the mother of James; nay even in the Persian and Ethiopic text is read, Mary the mother of Jose, Mary who was the mother of Joseph. But who is this Joseph? and was Joseph Barsabas a uterine brother? In Acts I is found Joseph who was called Barsabas, who was surnamed Justus, proposed with Matthias to undertake the Apostolate, of which Judas had prevaricated. If anyone should wish to opine that this man, as called by the same surname Justus with James, so also was born of the same Mary the mother, with Saba for father (for this the name Barsabas indicates), and if this conjecture be true; another Brother of the Lord would be found: of whom we shall have to treat with the Latin Martyrologies on July XX.

[9] And these things thus far are deduced from the Gospels, to which we add some things from the Acts of the Apostles; where in chapter one, when the Apostles after the Ascension of Christ, having returned to Jerusalem, had gone up into the upper room, as we said above, they were persevering with one mind in prayer with the women and Mary the mother of him, and his brethren … and when the days of Pentecost were accomplished, they were all together in the same place … and they were all filled with the Holy Spirit, and began to speak with various tongues, according as the Holy Spirit gave them to speak, as these things are more largely narrated in chapter two. James therefore was present, held the chief Brother of the Lord. whether from the father, But in what manner Brother? In that whereby Mary of Cleophas was sister of the Mother of God. But this how? Whether because her husband Cleophas, who in Eusebius book 3 chapter 31 is called θεῖος τοῦ Κυρίου, was uncle paternal or maternal of the Lord; that is, brother of Joseph, at least uterine, as Hegesippus believed in Eusebius book 3 chapter 11 toward the end? I do not think so: because then Mary, the mother of James, the wife of Cleophas, according to the manner of speaking of that age, would rather be called kinswoman, that is, a brother's wife, than Sister of the Mother of God. Or because Mary herself, married to Cleophas, was born of a brother or sister of St. Anne, an uncle or aunt of the Mother of God? and thus as the mothers among themselves were called Sisters, so also the sons were called brethren? This seems to me more congruent, yet leaving to each his free opinion. For thus the succession of the Davidic stock (whose first and chief branch, drawn from Solomon, had failed in King Jechonias) continued through the Nathanites, and again extinguished as to the posterity of Zorobabel from the firstborn Abiud, [or rather James has it from the mother so that he is called the brother of the Lord] with the death of James the legal grandfather of Christ the Lord, even as to the other branch, in Luke drawn from Resa to Heli, could thus be believed all terminated in Christ; so that for the Jews, ascending through any other family to David, it was not easy to settle anything certain. Although therefore Hegesippus in Josephus book 3 chapter 15 asserts that the grandsons of St. Jude the Apostle, of him who writes himself the Brother of James and was equally with this one called Brother of the Lord, were brought before Domitian because they were of David, and that they confessed this, nor ought it to be doubted that this is to be understood of their paternal stock: yet I would rather believe, that both they and James have their consanguinity with Christ from their mothers, who were most closely joined with the Mother of God, than from their fathers. But that the consanguinity of the mothers with the Mother of God proceeded from the part of St. Anne, who was of the Levitical stock, and thus transfused the dignity of Priestly sanctity joined with the prerogative of the Royal lineage into her daughter Mary, into Jesus born of her.

[10] and the Jerusalem See Theadelphic, And these things are said rather, that it may appear, not so much what can be held more certain, as what cannot be asserted except by conjecture. There remains meanwhile for James a certain and undoubted title, from wheresoever flowing, that he is called ὁ Ἀδελφὸς τοῦ Κυρίου or Ἀδελφόθεος: and thence flowed that the Jerusalem See, into which in the first year after the ascension of the Lord he was ordained Bishop by the Apostles, is called the Throne Theadelphic, from the brother of God; as the Roman See is called Apostolic, from Peter the Prince of the Apostles. For of the Church of Jerusalem the first Bishop was ordained by the Apostles James the brother of the Lord; into which he was the first ordained Bishop, as St. Jerome writes in the Chronicle of Eusebius, who in the book on Ecclesiastical Writers, when he had treated of Peter alone, in chapter 2 has these things: James, who is called the brother of the Lord, surnamed the Just; the son, as some think, of Joseph by another wife; but as it seems to me, of Mary the sister of the Mother of the Lord, whom John mentions in his book; after the passion of the Lord immediately ordained Bishop of Jerusalem by the Apostles. John 19, 35 Now the said Mary, held to be the sister of the Virgin Mother of God, was the wife of Cleophas, and the mother of James and Joseph, as we deduced above. St. Hegesippus, who was near to the times of the Apostles, and obtains sacred cult in the Church on April VII, in the fifth book of his Commentaries, by the witness of Eusebius book 2 of the Ecclesiastical History chapter 23, wrote most accurately of St. James in these words: James the brother of the Lord receives from the Apostles the Church of Jerusalem, called everywhere by the name of Just from the very times of the Lord, because many were named James. Then his holy life, passed from youth, is thus described.

[11] But this man was holy from his mother's womb. He drank not wine and strong drink, who was holy from his mother's womb. nor ate any living thing, nor did a razor shave his head, nor was he anointed with oil, nor used a bath. To him alone it was lawful to enter into the Holy: for neither did he use woolen garment, but linen. And he alone entered into the temple; he lives in great abstinence. and with knees bent to the ground he besought pardon for the sins of the people, so that to him continual kneeling, in the adoration of God and intercession for the people, had drawn over the knees a callus after the manner of a camel. Moreover on account of his preeminent justice he was called Saddik and Oz-liam, which in Latin denotes protection of the people and justice, as the Prophets signify concerning him. These things there, from the interpretation of Peter Halloix on the Life of St. Hegesippus, with a sufficiently long apology against certain ineptitudes of Joseph Scaliger, which there can be seen.

[12] St. James, the Just and Brother of the Lord, was Bishop of Jerusalem ordained by the Apostles, he is visited by St. Paul, when St. Paul was converted to Christ: who after three years, as he says in the epistle to the Galatians, came to Jerusalem to see Peter, and abode with him fifteen days: but other of the Apostles he saw none, except James the brother of the Lord. That year was the thirty-third of the vulgar Era. Gal. 2, 1 Then after fourteen years he went up again to Jerusalem … and conferred the Gospel with those who seemed to be something. Gal. 2, 1 That year was the XLVII, when the Synod of Jerusalem was held, described in the Acts of the Apostles chapter XV, in which St. James thus spoke: in the Synod of Jerusalem he brings forth his opinion Men brethren, hear me. Simon hath related, how God first visited to take of the Gentiles a people to his name. And to this agree the words of the Prophets, as it is written, After these things I will return, and will rebuild the tabernacle of David which is fallen down, and the ruins thereof I will rebuild, and I will set it up: that the residue of men may seek after the Lord, and all the nations upon whom my name is invoked, saith the Lord, who doth these things. From the beginning of the world the Lord's work is known to him. For which cause I judge, that they who from among the Gentiles are converted to God are not to be disquieted; but that we write to them, that they refrain from the pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses from ancient times hath in every city those that preach him in the synagogues, where he is read every sabbath. These things St. James, whose counsel pleased: and from his opinion an epistle was composed and sent. Then, says Paul, in the cited epistle to the Galatians, when they had known the grace that was given to me, James and Cephas and John, he is greatly esteemed by SS. Paul and Peter. who seemed to be pillars, gave to me and Barnabas the right hands of fellowship. Gal. 2, 9 In the same manner St. Peter, when by Herod thrust into prison, and led out by Angelic aid, and had come to his own, said: Tell these things to James and to the brethren. So all their solicitude and pious reverence toward St. James was. Acts 12, 17

[13] St. Jerome, in his cited eulogy on Ecclesiastical Writers, he is said to have fasted until the apparition of Christ: adds these things: The Gospel also, which is called according to the Hebrews, and was lately by me translated into the Greek and Latin tongue, which Origen also often uses, after the resurrection of the Saviour relates: But the Lord, when he had given the linen cloth

to the servant of the Priest, went to James and appeared to him. For James had sworn that he would not eat bread from that hour, in which he had drunk the cup of the Lord, until he should see him rising from the dead. And again after a little, Bring, said the Lord, a table and bread. And straightway it is added: He took bread and blessed and broke, and afterward gave to James the Just, and said to him: My brother, eat thy bread, because the Son of man is risen from those that sleep. These things St. Jerome. Of this apparition of Christ (of whose truth very many rightly doubt) might perhaps be taken those things which the Apostle Paul in the first epistle to the Corinthians recounts concerning the various apparitions of Christ chapter XV in these words: He rose again the third day according to the Scriptures, and that he was seen by Cephas, and after this by the eleven; then he was seen by more than five hundred brethren at once, of whom many remain until now, but some are fallen asleep. Then he was seen by James, then by all the Apostles. And last of all, as by one born out of due time, he was seen also by me. These things there. Moreover the common opinion of the Doctors and interpreters is, that here is understood James the brother of the Lord, the first Bishop of Jerusalem, whose authority was great even among the Jews, so that for that reason Paul deemed the apparition made to him to be indicated: but because there it is announced after that which was made to more than five hundred brethren, surely on the mount of Galilee several days after the resurrection, therefore I said it is rightly doubted at least concerning the circumstance of the time and the fast, protracted until that apparition, he wrote a Canonical Epistle. expressed in Jerome. The same James wrote a Catholic epistle and inscribed it to the twelve tribes which are in the dispersion, by his own pen called the Servant of God and of our Lord Jesus Christ. None of the ancients or of the moderns there was, that I know, who would make the author other than James Bishop of Jerusalem: only in Gonzalvus Davila in the Ecclesiastical Thesaurus of the Bishopric of Murcia, I find under the name of Licinianus Bishop of Cartagena a forged epistle to Gregory the Great, by which, as a thing most certain to all Spain, it is affirmed to have been written by the Holy Apostle soon when he had returned from Spain to Jerusalem: and indeed by James the greater, the son of Zebedee, who is believed to have made an excursion into Spain. But we tarry not at fictions of this kind: rather I note that from the Canonical epistle itself several things are inserted into the Acts of this St. James the Less, which we give collated with a Greek MS., and which Leo Allatius acknowledges to be the genuine offspring of Simeon Metaphrastes, in his diatribe on the writings of the Simeons page 128. praised by the Metaphrast in his Life. Aloysius Lipomanus edited those translated into Latin, in volume 6 of the Lives of the ancient holy Fathers, and referred them to October XXIII, on which the Greeks (as will be said below) venerate him with solemn cult. But Surius transferred them to these Kalends of May, which the Latin Church now holds consecrated to his honor. The title of these Acts is of this kind: Ὑπόμνημα εἰς τὸν ἅγιον Ἰάκωβον, τὸν Ἀπόστολον καὶ Ἀδελφόθεον. A Commentary on St. James the Apostle and Brother of the Lord.

§ III. The Martyrdom of St. James the Brother of the Lord, the time of his See, his sacred cult.

[14] In the aforesaid Commentary concerning St. James the Brother of the Lord, are inserted many things from the writings of St. Hegesippus, especially those which pertain to his death, which we prefer to relate in the now-said words of the author himself, with some disputation of the Jews concerning Jesus Christ, from which the occasion of the martyrdom was taken: He converts very many of the Jews: and they are of this kind. Certain therefore of the followers of the seven heresies of the Jewish people inquired of him, What was the door of Jesus? But he answered that it was the Saviour. Some therefore of these believed Jesus to be the Christ. Moreover the heresies, of which I wrote before, believed neither the resurrection, nor that he who comes will render to each according to his works: but as many as believed, believed for the works of James. When therefore very many even of the Princes believed; a tumult was stirred up of the Jews and Scribes and Pharisees, saying that there lacked very little but the whole people would believe Jesus to be the Christ. he is asked to speak to the people against Jesus: And so meeting James they said: We beg thee, restrain the people: since toward Jesus, as though he were truly the Christ, it has gone astray. We beg thee, that thou persuade concerning Jesus all who have assembled for the day of the Passover: for to thee we all give credence. For we testify and all the people with us together, that thou art just and acceptest not the person. Persuade therefore the multitude concerning Jesus, that they err not: since the whole people and we all believe thee. Set thyself therefore upon the pinnacle of the temple, that from on high thou mayest be conspicuous, and thy words may be heard by the whole people: for on account of the Passover all the tribes together with the Gentiles have assembled.

[15] The named Scribes and Pharisees therefore set James upon the pinnacle of the temple, from the pinnacle of the temple he professes the faith of Christ: and cried out to him and said: O Just, whom we all ought to believe; since this people errs, following Jesus who was crucified; declare to us, what is the door of Jesus, who was crucified? And he answered with a great voice: Why ask ye me concerning Jesus the Son of man? For he sits in heaven at the right hand of the great Power, and is to come in the clouds of heaven. Moreover, many being persuaded of this, and glorifying God on account of the testimony of James and saying, Hosanna to the son of David; then on the contrary the same Scribes and Pharisees said among themselves: We have done ill, that we have given such testimony to Jesus: but let us go up, and cast him down, that men terrified may not give him credence. Then they cried out saying: Alas, alas, even the Just hath erred. Isa. 3. 10, according to the 70 And they fulfilled that Scripture described in Isaiah: Let us take away the just, since he is unprofitable to us. Therefore they shall eat the fruit of their own hands. They went up therefore and threw down the Just, thrown down he is stoned and said one to another: Let us stone James the Just: and they began to stone him: for cast down he had not perished, but turned and kneeling said: I pray thee, Lord our God, forgive them, for they know not what they do. So therefore when he was attacked with stones, one of the Priests of the sons of Rechab, the son of those Rechabites who are commended by the testimony of Jeremiah, cried out saying: Cease, what do ye? the Just prays for you. Jer. 25, 5 And a certain one of them, by trade a fuller, snatching the club with which he pressed clothes, and he is killed with the fuller's club. struck it upon the head of the Just: and thus he met his martyrdom. Him also they buried in the same place, and his column still remains near the temple. This man was a witness both to Jews and to Gentiles, that Jesus is the Christ. Straightway thereupon Vespasian besieges Judea, and reduces the Jews to servitude.

[16] These things St. Hegesippus, whose words, as I intimated above, our Peter Halloix sufficiently defends from the cavils of Scaliger; why is the pinnacle here to be understood? and what in them can seem obscure he so explains, that we think we ought not to dwell on them. Yet because I understand that the recent French interpreter of Eusebius, taking boldness from Scaliger, vehemently boasts about the pinnacle of the temple, upon which not even birds could stand by the testimony of Josephus; and to which it was ridiculous that James should be brought, scarcely to be seen by the people on account of the height of the place, much less to be heard; it pleases me to ask of that man, whether he also holds for ridiculous the Evangelist Luke, chapter IV saying, that the devil set Christ upon the pinnacle of the temple, saying cast thyself down? In Greek ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, which word also Hegesippus uses. Is not both here and there conveniently understood the xystus, or spacious walk, in the outermost part of the temple overhanging the plaza leading to the temple, whence both it would be easy to address the people, and not easy to leap down without danger of life: called pinna or pinnacle, because fortified with a battlemented enclosure for averting the fall of those walking on it or looking down from it? What of that the word Πτερύγιον is apt rather to signify, from its origin and first notion, a wing projecting from the side of a building, than the highest summit?

[17] But omitting these things, I note that, the same things as Hegesippus, concerning the martyrdom of James the Just, Clement of Alexandria hands down, and Eusebius alleging this man book 2 chapter 1 and chapter 23, in which place he adds these things: on account of this slaying Jerusalem was believed besieged. Moreover James on account of his singular justice was so celebrated among all and admirable, that the most prudent of the Jews thought this to have been the cause of the siege of Jerusalem which soon followed: which indeed not from any other cause to have befallen them than on account of the crime committed against James, Josephus himself in no wise doubted to attest in writing, when he says: All these things befell the Jews on account of James the Just the brother of Jesus, who is called Christ: who, though he was by the consent of all the most just, nevertheless had been slain by the Jews. The same in the twentieth book of the Antiquities commemorates his death in these words: The death of Festus being learned, Caesar sends Albinus as Procurator into Judea. Meanwhile Ananus the younger, who, we have already said, had received the Pontificate, a man bold above all and rash, and who followed the sect of the Sadducees (who indeed, beyond the rest of the Jews, we have related above to be harsh in exercising judgments) thinking an opportune time was at hand for himself; and Ananus the Pontiff the author of the slaying because Festus indeed had died, but Albinus was still making his journey; convenes a council of Judges, and having brought into judgment James the brother of Jesus, of him who is called Christ, and with him certain others, charged them with the crime of violated law; and straightway delivered them to be stoned. But whoever among the citizens were held most modest and most zealous of observing the law, accused before King Agrippa, took the deed grievously. And so secretly they send legates to the King, exhorting him to be willing to admonish Ananus by letters, that he should not henceforth do such things: for that that had not before been done by him rightly and according to law. Nay also some of them met Albinus, making his journey from the city of Alexandria; and admonished him, that it had not been lawful for Ananus, without his consent, to convoke a council of Judges. Which heard, Albinus writes letters full of fury and wrath to Ananus, threatening that he would take penalties from him. he is deprived of the Pontificate. Wherefore King Agrippa, the Pontificate being bought back from him, which he had held for three months, constituted Jesus, the son of Damnaeus, Pontiff. And these are, says Eusebius, the things which are narrated of James: nor do they conflict with the things before said from Hegesippus, but only supply what there had been omitted in narrating, how he was brought into judgment, before he was brought to the pinnacle, if perchance still according to the wish of the Jews he would answer concerning Christ, for fear of death already decreed for him.

[18] The time of the martyrdom Jerome in the Chronicle of Eusebius assigns the seventh year of the reign of Nero: and the same Jerome on Ecclesiastical Writers thus his eulogy

concludes: [He presided 30 years according to the Roman phrase of those beginning the years from January,] He ruled the Church at Jerusalem thirty years, that is until the seventh year of Nero. That year was the sixtieth of the Christian Era, and is set by the Chronologists as the seventh of Nero, completing the first year, although he did not reign through it whole, with the year of Christ LIV. But by this reckoning James ruled the Church of Jerusalem thirty years and almost three months, ordained namely on December XXVII after the Ascension of the Lord, while the two Gemini were still Consuls in the year XXIX of the vulgar Era, and slain at the Passover of the year LX of the same Era. slain in the year 60. The solemn memory of the ordination of St. James is celebrated in the ancient Ecclesiastical Calendars on the day VI of the Kalends of January or December XXVII, concerning which in four very ancient transcripts of the Hieronymian Martyrology these things are read: The ordination of St. James the Apostle the brother of the Lord, He is venerated on the day of his ordination December 27, who by the Apostles was the first of the Jews ordained Bishop at Jerusalem. In the Lucca and Blumian transcripts is added: and in mid-Passover crowned with martyrdom. In the Corbie MS. printed at Paris is added, and in the Paschal time crowned with martyrdom: for which in the most ancient Epternac codex is read, and in the midst of the Passover crowned with martyrdom at Jerusalem, whose passion is on the VIII of the Kalends of April. Similar things, either entire or abbreviated, are had in other MS. Martyrologies of better note, namely the Roman ones of the Vatican church of St. Peter, then of the Libraries of Cardinal Barberini, and of the Duke of Altemps, and that which once belonged to the monastery of St. Cyriacus; the Constance one of the monastery of Reichenau, the Trier one of St. Maximinus, the Tournai one of St. Martin, the Laetian, the Corbie and others. Likewise in Rabanus and Ado in various MSS. and in the Appendix, in the author of the supposititious Bede and other later ones. But, and December 29. because the said December XXVII is sacred to St. John the Apostle and Evangelist, and the following to the Holy Innocents children slain for Christ, the solemn veneration of the said ordination of St. James the Apostle was transferred to the day December XXIX in the Milanese church, according to the norm and institution of St. Ambrose the Bishop: and thus it is prescribed in the Missals of the same Church, printed in the year 1522 and in the year 1560; and in the Breviaries which in the year 1539, and others which by command of St. Charles Borromeo in the year 1582 were printed.

[19] But the memory of the passion of St. James intimated above, is adjoined, on the day March XXV, to the illustrious recollection of the passion of Christ our Redeemer, and indeed in the Epternac transcript of the Hieronymian Martyrology in these words: and March 25 with Christ who suffered on that day, On the VIII of the Kalends of April, at Jerusalem the Lord was crucified; the Passion of James the Just the brother of the Lord. Which somewhat more largely in the Lucca and Corbie transcripts are set forth in these words: In Jerusalem our Lord Jesus Christ was crucified, and the passion of St. James the Apostle, who also is the Brother of the Lord, as is contained in the Acts of the Apostles. The same things concerning the holy Apostle in the Martyrologies of Rabanus and Notker are thus indicated: And the passion of St. James the Brother of the Lord, who in the solemnity of the Passover testifying Christ to the Jews, was cast down from the summit of the temple, and struck with the fuller's bar. Of the same St. James the brother of the Lord on the said March XXV is celebrated the memory in the very ancient MSS. the Constance one of Augia the rich, the Augsburg one of St. Udalric, the Trier one of St. Maximinus, the Cologne one of St. Mary ad Gradus, the Liège one of St. Lambert, the Centula one of St. Richarius and others. Again on the day March XV the name of St. James the Apostle the Brother of the Lord is read in the aforesaid transcripts of the Hieronymian Martyrology, likewise March 15, and another MS. of the monastery of St. Cyriacus, but almost mingled with the Carthaginian Martyrs, as we said on the said day. But the chief solemnity of the holy Apostles Philip and James is noted at these Kalends of May, but chiefly May 1. also related in the aforesaid transcripts of the Hieronymian Martyrology, and other MSS. But with no added indication whereby it is signified, of which James these things are to be understood, which we shall discuss below. In the Cassino and Altemps MSS. he is expressly called the brother of the Lord. The same is read in the genuine Martyrology of Bede, to which by Florus very many things are added from the Acts: but some things in the MS. codex of the monastery of St. Cyriacus are more briefly thus read: At Jerusalem the passion of St. James the son of Mary, who was the sister of Mary the mother of the Lord, whence also he was called the brother of the Lord. The same things also are had in Ado. But he in the prefatory little book on the festivities of the Apostles has a longer encomium, described from SS. Hegesippus and Jerome related above: which then into his Martyrology Notker transferred. Fewer things are read in Rabanus and Usuard. In the present Roman Martyrology James is called the brother of the Lord and the first Bishop of Jerusalem, who cast down from the pinnacle of the temple, with his legs broken, and struck with the fuller's club on the brain, perished, and there not far from the temple was buried.

[20] The Greeks celebrate with solemn veneration the feast of St. James, the Brother of the Lord, Sacred cult October 23 among the Greeks. on the day October XXIII, and in the very ancient Menology which by authority of the Emperor Basil Porphyrogenitus in the tenth century was published, under this title, The Contest of the holy Hieromartyr and Apostle James the brother of Christ, these things are handed down: James the holy, the first Bishop of Jerusalem proclaimed by Christ himself, and first taught by the same, composed the rite of the divine sacrifice: which afterward more largely poured forth Basil the Great, and after him Chrysostom, consulting the infirmity of men, rendered compendious. But James, when he drew with him to the worship of Christ no contemptible band both of Jews and of Greeks, so stirred up against himself the Jews burning with present wrath, that gathered into one they slew him cast down from the summit of the temple. These things there, from the translation of Peter Arcudius, and the edition of Ferdinand Ughellus to the sixth volume of Sacred Italy. Now this eulogy is far more elegant than that which in the same Menology of the Emperor Basil is had on the XXX day of April, on the very day on which other books of the Greeks have James the brother of John, inasmuch as we showed it stained with more than one error at the end of volume I of the already-said April, where we gave the whole month itself in Greek.

[21] The same things are read in the printed Menaea, and in the ancient MS. codices, four of the Ambrosian library among the Milanese, alleged above: likewise in the Florentine MS. of the convent of St. Mark, the Paris one of Cardinal Mazarin and others: finally ἐν βίοις ἁγίων of Maximus Bishop of Cythera, and the new Anthology of Antonius Arcudius by authority of Pope Clement VIII printed at the Vatican press. Moreover in these the following are added: But that he was called the brother of the Lord, or ἀδελφόθεος, has been thus received from tradition. Joseph, the spouse of the Blessed Virgin, dividing his fields or land among the sons whom he had received of a former wife, and the son of the Virgin and God willing to assign his portion, but the others not admitting him into the lot of the inheritance; James allotted him into his own part: and for that cause he was not only called the brother of the Lord, but also the Just. These things there. But with the holy Gospels and St. Jerome we assert him to have been the son of Mary, called the Sister of the Mother of the Lord. St. Epiphanius against heresy 78, James, he says, is called the brother of the Lord, on account of similitude of manners not according to nature, but through grace, in Greek διὰ τὸ ὁμότροπον, for which others reading Ὁμότροφον, rendered it co-rearing or common upbringing.

[22] In the very ancient Greek Synaxary of the Church of Constantinople, which belongs to the Clermont College of the Society of Jesus at Paris, his temple at Constantinople many more things concerning the martyrdom of St. James are read, transcribed from St. Hegesippus, and toward the end these things are added: The solemnity of this Saint is celebrated in the temple dedicated to him, which is situated in the neighborhood of the temple of the Most Sacred Mother of God in the Chalcopratia. Of both is treated in George Codinus in the Origins of Constantinople page 56. The temple, he says, of the sacred repository in the Chalcopratia, Justin and Sophia built … and his relics there. There was deposited the venerable girdle and garment of the holy Mother of God … Near the aforesaid temple the same Emperor built a church of St. James where in their repositories are preserved the relics of the holy Innocents, and of Simeon Theodochus, and of the Prophet Zachary, and of James τοῦ Ἀδελφοθέου the Brother of the Lord. Moreover in the right part of the sacred repository are placed the bodies of the holy women, who bore the ointments to the sepulchre of Christ; but in the left the hair of Blessed John the Forerunner. Among the said women was Mary, the mother of James. But the founders of these temples were Justin the younger, the grandson of the Emperor Justinian by his sister Vigilantia, crowned on November XVI in the XIV Indiction of the year 565; and his wife Sophia, on whom he with the dignity of Augusta imposed the crown, as is read in Theophanes.

[23] In the old Arabo-Egyptian Martyrology, which Gratia Simonius the Maronite translated for us from the Arabic language into Latin, Cult among the Egyptians, Syrians, is celebrated, on the aforesaid October XXIII, the contest of the holy Apostle James the brother of the Lord, and this prayer is added: Thou didst receive the Gospel as a disciple of the Lord, O Just, and wast as an irrefragable witness. Praise becomes thee as the brother of the Lord, and supplication as the head of Priests. Beseech the Lord Christ, that he deign to deliver our souls. Similar prayers and odes very many are recited in the printed Menaea of the Greeks. In the Syro-Chaldaic Calendar, printed at Rome in the year 1624, on the said October XXIII is commemorated St. James the Brother of the Lord. There is added in the Calendar of the Syrians in Genebrard, Bishop of Jerusalem. In the second Egyptian Calendar, printed by John Selden in the book on the Sanhedrins of the ancient Hebrews, is referred to the same October XXIII James the brother of the Lord; and to December XXVI, James Bishop of Jerusalem; and in both Calendars, on the day October II, James the son of Cleophas: the Muscovites. which we judge are to be taken of one and the same James. In the Ruthenian Calendar in Possevinus, and in the MS. Muscovite one also on October XXIII the memory of St. James the Apostle is celebrated, we said above.

§ IV. The reasons collated, on account of which they are set as diverse, St. James of Alphaeus, of the twelvefold number an Apostle; and St. James, the first Bishop of Jerusalem, and called the Brother of the Lord.

[24] About to enter upon the controversy indicated above, namely whether the aforesaid James of Alphaeus chosen by Christ among the twelve Apostles, and then related James the Brother of the Lord, Things that persuade to believe them diverse Bishop of Jerusalem, ought or at least can be reckoned for one and the same man; we do not wish it to be objected to us, that having followed the more common opinion now, on the day February XVIII, on which is venerated St. Simeon the Successor of the said James, we began the Commentary concerning him with these words: The second Bishop of Jerusalem after St. James the Apostle, the son of Alphaeus, commonly called the Less, was St. Simeon, by many also called Simon. For not in every place are all controversies to be touched, nay nor do difficulties occur, unless some argument is undertaken to be treated more accurately and ex professo, applying to each the mature

examination of judgment: which at these Kalends of May we now had to do for the first time, on which the feast of St. James is performed with solemn cult.

[25] We give double Acts, some written by Nicetas the Paphlagonian, others by Simeon Metaphrastes, the diverse Acts of each, but plainly diverse among themselves: the former are concerning St. James of Alphaeus, whom the author asserts to be other than James of Zebedee and also than the other James the brother of the Lord. The Metaphrast on the contrary illustrates the Acts of this James the Brother of the Lord, with no mention made of James of Alphaeus: and St. Hegesippus treating of the same admonishes the reader, that he was distinguished from others, by the surname Just, because many were called James. But there appears the greatest distance between both, from the very beginning of the life of each even to the diverse kind of martyrdom. the parents, fatherland, brethren. For the former James was born of Alphaeus the father and was brother of St. Matthew the Apostle, and with him is said to have dwelt at Capernaum (which city is in the borders of Zabulon and Nephthalim), nay even to have administered the receipt of custom. But that those who were called the Brethren of the Lord drew their stock from the tribe of Juda Theodoret altogether thought, and at least concerning one of them, Jude, it is clear from Hegesippus cited before. But concerning the father of James the Less the same Theodoret thus writes on the epistle of St. Paul to the Galatians: James was called the brother of the Lord, but was not so by nature: nor was he the son of Joseph, as some thought, born of a former marriage; but was the son of Cleophas, and cousin of the Lord, he had for mother the sister of the Mother of the Lord. Chrysostom also on chapter 2 of the epistle to the Galatians, calls James the brother of the Lord twice James of Cleophas, adding that the Evangelist indicated this surname, namely when they are said to have stood by the cross of Jesus his mother, and the Sister of his mother Mary of Cleophas, who by the other Evangelists is called Mary the mother of James. Of whom more was treated on the day April IX.

[25] Then St. James of Alphaeus with the rest of the Apostles, in the last supper before the passion, the former is consecrated by Christ first, was consecrated Priest by Christ; and that into his and the other Apostles' place Bishops succeeded the Council of Trent declares in session 23 chapter 4. But by the witness of St. Jerome on Ecclesiastical Writers, James, who is called the brother of the Lord, the other by the Apostles, after the passion of the Lord was ordained by the Apostles Bishop of Jerusalem. Of this ordination the day December XXVII celebrated in the more ancient Ecclesiastical Calendars we indicated above. Of the same other Writers everywhere have made mention, Eusebius book 2 chapter 1, Euodius an ancient author in Nicephorus book 2 chapter 3, the Venerable Bede on the six ages at the year XVIII of Tiberius, Anastasius, or another of the Oecumenical Council held at Constantinople against Photius; and others. There presided therefore over this Church St. James the brother of the Lord until the sixtieth year, the martyrdom of each diverse in kind and place: altogether thirty years and about three months, and at length cast down from the pinnacle of the temple in the Paschal solemnity, stoned and struck with the fuller's club he fell a glorious Martyr of Christ. But St. James of Alphaeus in the division of the Apostles, sent off to long journeys, as below in Nicetas is read, suffered doubtful chances and perils, manifold assaults and outrages of the Gentiles, especially at Eleutheropolis, Gaza, Tyre, and in the neighboring towns and cities of foreigners, where he preached Christ: nay having advanced even into Persia, and at length driven to the cross at Ostracine, a glorious Martyr of Christ flew up into the heavens. Finally each obtained from his death a most celebrated cult everywhere throughout the world, Sacred cult on diverse days. and James of Alphaeus among the Latins on the day June XXII; among the Greeks, Syrians, Egyptians on October IX, and on some days of February. But James Bishop of Jerusalem among the Latins on March XV and XXV; and for the memory of the ordination made by the Apostles on the day December XXVII and XXIX; but among the Greeks, Egyptians, Syrians and other Orientals on October XXIII is venerated the memory of his martyrdom: as we deduced above from the ancient sacred calendars of all the Churches.

[26] Whether the aforesaid James of Alphaeus can be reckoned to have once obtained veneration at the very Kalends of May, is here inquired. The more ancient Latin Martyrologies only propose the memory of St. James the Apostle, But the Kalends of May seem first attributed to James of Alphaeus, together with the cult of St. Philip the Apostle, so that the whole seems to be understood of two Apostles, taken by Christ among the twelve. But there are four transcripts of the Hieronymian Martyrology, likewise the Cassino, the Reichenau in Swabia, the Rheinau in Helvetia, the Trier of St. Maximinus, the Augsburg of St. Udalric and other MSS., in whose chief Calendars James, with the express title Brother of the Lord, is related on March XV and XXV. But to these Calendars seems to confer greater weight St. Gregory the Great in the book of Sacraments, of which a most ancient copy is extant in the monastery of Corbie, which carried to Paris we beheld in the library of the monastery of St. Germain, whence the said book of Sacraments Hugo Menard edited and illustrated with Notes. In this on the Kalends of May is celebrated the birthday of the holy Apostles Philip and James, and in the Preface of the Mass thus is read: Who didst establish thy Church in Apostolic solidity: of whose fellowship are the Blessed Philip and James, whose Passion feasts we venerate today, beseeching, that as by their doctrines we are instructed, so by their examples we may be fortified and by their prayers helped, Through Christ our Lord. These things there: which seem rather to be applied to the Apostle James, enrolled into the college of the twelve Apostles. The rest of the Missals of whatsoever Churches, even the Mozarabic of the Church of Toledo, the Ambrosian of the Church of Milan and the rest, together with the Roman Missal, so treat of SS. Philip and James the Apostles, that nothing seems to hinder, but that all the things which are there said can be applied to St. James of Alphaeus. But the later Martyrologists looked to the illustrious eulogy, afterward to James the brother of the Lord. composed by St. Jerome in the book on Ecclesiastical Writers concerning St. James the brother of the Lord and Bishop of Jerusalem, which for the great part is related in the Breviaries, and from the same eulogies into the Martyrologies were transcribed.

[27] St. Jerome does not call the said James the brother of the Lord an Apostle: of whom nevertheless, he says, the Apostle Paul also writes to the Galatians: But other of the Apostles I saw none, except James the brother of the Lord. Baronius on the year 44 n. 37 thinks, that more than enough is shown from this place, that James the brother of the Lord was one of the twelve. But not thus did St. Chrysostom and Theodoret of old think, Here for the sake of honor he is marked by St. Paul with the title of Apostle. who in their commentaries on the said place of St. Paul, call James the brother of the Lord, not James of Alphaeus, but James of Cleophas, and James the son of Cleophas. But Chrysostom adds, since Paul thought the titles of the Apostles to be proper of honor, as honoring himself, so also he venerates that one. Indeed St. Paul himself, although he was not of the twelvefold number of the Apostles, yet honors himself with the title of Apostle, while thus he begins his Epistles: Paul an Apostle of Jesus Christ; Paul, called an Apostle; Paul a servant of God, an Apostle of Jesus Christ: Paul an Apostle, not from men, neither by man but by Jesus Christ. Behold, as Paul honors himself, by the witness of Chrysostom, with the title of Apostle, so also James the brother of the Lord, although this man also was not of the twelvefold number of the Apostles. But James himself very modestly begins his Canonical Epistle in these words: James, the servant of God and of our Lord Jesus Christ, to the twelve tribes, which are in the dispersion, greeting.

[28] Another argument is proposed by Baronius in the place cited, by which he asserts every scruple of doubt to be removed. For, he says, St. Jerome on Isaiah, when he recites the opinion of those [St. Jerome, who when younger reckoned James the brother of the Lord among the twelve Apostles,] who numbered fourteen Apostles, and after the twelvefold number added James the brother of the Lord and Paul, treating against Helvidius, affirms and proves only two Jameses, one of Zebedee, the other of Alphaeus, and the same called the Greater and the Less, and distinguished among themselves by other differences. These things there. But the times are to be distinguished, in which St. Jerome wrote these things. He himself professes in the Proem of the tenth book on Isaiah to the Virgin Eustochium, that he writes worn out by age and the weakness of his body: and then, the eighteen volumes of explanations on Isaiah finished, he undertook the Prophet Ezekiel, as in the Proem to the same Eustochium he prefaces; and afterward in the Commentaries on the Prophet Ezekiel he asserts, that at Rome against Helvidius, a heretic of that time, in his not great youth, he wrote a book; therefore he seems not to require that the highest faith be applied to that book in all particulars. We must look therefore to those things which in mature and senile age he composed on chapter XVII of Isaiah, where after those words of verse VII, In that day man shall bow down to his maker, and his eyes shall look to the holy one of Israel, he adds, Two olives and three and four and five, Him in mature age he excludes from them, of which it was before treated, they interpret to be fourteen Apostles, that is twelve, who were chosen, and the thirteenth James, who is called the Brother of the Lord, Paul also the Apostle the vessel of election. These things there. But what ancient Interpreters Jerome set before himself as authors of this opinion, he names in the general Proem, of the Latins Victorinus, of the Greeks Origen, Eusebius, Didymus and Apollinarius: of whose works he treats in the book on Ecclesiastical Writers.

[29] Jerome himself also, when he had said Mary of Cleophas was the wife of Alphaeus, at length with great candor recalls his sayings into doubt in these words. But in this part I do not draw the contentious rope. Let Mary of Cleophas be one, Mary of James and Joses another, provided it be agreed that the same Mary of James and Joses is not she who is the mother of the Lord: which with full effort all true Catholics do. ingenuously correcting and retracting what he had before written. At length St. Jerome, expounding the epistle of St. Paul to the Galatians, on those words, Other of the Apostles I saw none except James the brother of the Lord, writes these things: I remember that while I was at Rome, at the impulse of the brethren I published a book on the perpetual virginity of St. Mary: in which it was necessary for me to dispute longer concerning those who were called the brethren of the Lord. Whence whatever those things are which we wrote, we ought to be content: Now let this suffice, that on account of his excellent manners and incomparable faith and no little wisdom he was called the Brother of the Lord, and that he first presided over that Church, which first believing in Christ had been gathered from the Jews. These things there St. Jerome, who in the third book of the Commentaries to Paula and Eustochium, asserts that on account of the infirmity of his eyes and of his whole little body

he writes these things with another's hand, and paves the way to those things which after the death of Paula to Eustochium he wrote on Isaiah related above, that they might be opposed to the things cited from the tract against Helvidius: from which it still pleases to oppose this saying of his: But that besides the twelve certain ones are called Apostles, the cause is this, that all who had seen him and afterward preached him, were called Apostles: among whom the chief was James the brother of the Lord.

[30] What moreover was assumed concerning the two Jameses, namely that one James of Zebedee, [James the brother of the Lord, called the little or less because he was not of the XII Apostles.] is called the Greater; the other James of Alphaeus, the Less; is not so to be taken, the words of the Evangelist considered. For in Mark XV, there were, Christ being dead on the cross, women looking on from afar, among whom was Mary Magdalene, and Mary, the mother of James the less and of Joseph; and Salome, which in Greek are thus expressed: Μαρία ἡ τοῦ Ἰακόβου τοῦ μικροῦ μήτηρ, as if it were said, Mary who was the mother of James surnamed the Little: and this is James the brother of the Lord, of whom this place of Mark Gregory Nyssen, somewhat older than Jerome, thus explains, in oration 2 on the Resurrection of Christ toward the end: But Mark called her the mother of James the Little and of Jose: because the other was James of Alphaeus, the Great for this reason, because he was numbered among the twelve Apostles. For the Little was not of their number. Which last words he thus wrote in Greek: Ὁ γὰρ μικρὸς οὐκ ἐν αὐτοῖς ἐναρίθμιος, namely τοῖς Ἀποστόλοις τοῖς δώδεκα. This was that James, called the Little, because he was not among the twelve Apostles: but called the Great James of Alphaeus (why not also James of Zebedee?) because they were in the twelvefold number of the Apostles.

[31] At the same time with Gregory Nyssen lived St. Cyril, Bishop of Jerusalem: who in Catechesis 14 largely discourses concerning the Resurrection of Christ, from whose number he is excluded also by Cyril of Jerusalem and explaining the place of the first epistle of St. Paul to the Corinthians, and in it verse 20 of chapter 15, interposes these his words: But now, Christ is risen from the dead, the firstfruits of them that sleep, and he appeared to Cephas, then to the twelve Apostles: for if you believe not one witness, you have twelve witnesses: then he appeared to more than five hundred brethren at once. If they believe not those twelve, let them receive five hundred witnesses. Afterward he was seen by James the brother, the first Bishop of this diocese. Of such a Bishop therefore, who himself face to face saw Jesus risen, when thou art a disciple, distrust not. But thou wilt say that James the brother testified for favor's sake. He was seen afterward also by Paul the enemy: but of what sort is the testimony of an enemy you know. These things he, separating and distinguishing James the brother of the Lord with Paul altogether from the twelve Apostles.

[32] and by Eusebius The same already before from the testimony of Paul Eusebius had done book 1 chapter 12, among other things asserting these things. Thence he testifies that Christ appeared to James. This one is reported to have been one of the number of the seventy disciples, and besides of the brethren of the Lord. Moreover Eusebius book 2 chapter 9 explains the martyrdom of James the Apostle, namely of Zebedee; but at chapter 23 sets forth this title: How James, who is called the brother of the Lord, underwent martyrdom, and nowhere calls him Apostle, but says the Episcopal See of Jerusalem was delivered to him by the Apostles. But of those who report St. James to have been taken from the number of the seventy disciples, reckoned among the 70 disciples: there was Dorotheus of Tyre Presbyter and Martyr, or whoever under his name published a synopsis on the Seventy disciples, in which in the first place these things are read: James the brother of the Lord according to the flesh, who is also called Just and was constituted the first Bishop of Jerusalem, overwhelmed there with stones by the Jews fell, and was buried in the temple near the altar. The Greeks in the Menology of the Emperor Basil and in the various Menaea: and the Menology of Sirletus drawn from these, and also in the new Anthology published by authority of Pope Clement VIII, on April XIV and XV with highest praises extol the said Synopsis, into which nevertheless we observe from time to time some σφάλματα to have crept. In the Life of St. Euthymius, the Great Hegumen in the desert of the holy city, illustrated by us on the day January XX chapter 16, James Bishop of Jerusalem is called illustrious in the choir of disciples, to whose successors are foretold to be numbered Martyrius and Elias. This is not indeed that Life, as we then thought, which the disciple and contemporary Cyril wrote, asserting the aforesaid concerning Martyrius and Elias, that they would receive the throne of St. James the Apostle; yet it has for author the Metaphrast, who only changed the style of Cyril, and by what reason James of Jerusalem is called Apostle, by this change of phrase he wished it signified.

[33] Michael Glycas the Sicilian, in the third part of the Annals, narrates the life and martyrdom of St. James the brother of the Lord, excluded from the Apostles by Glycas and excludes him from the number of the twelve Apostles. Although, he says, the Lord chose those twelve disciples first, although he honored them with greater honor, although he promised that he would place them above twelve seats, that they may judge the twelve tribes of Israel… yet it was to be that certain ones by the example of Paul, having finished their contests like this James, the brother of the Lord, should become partakers of that honor which was promised to those twelve disciples. For this Chrysostom also pronounced. These things Glycas, supported by the authority of St. Chrysostom. by the authority of St. Chrysostom. It is wonderful that no one at all read by us and hitherto produced has alleged the Recognitions and Constitutions of Pope Clement, and yet Baronius so confidently asserts, that from those apocryphal books this opinion was too imprudently snatched, and most inconsiderately propagated. We sometime having followed Baronius, said it was one and the same James, the son of Alphaeus and the brother of the Lord: but now the arguments on both sides being weighed, we judge they must necessarily be separated. There remains therefore, that whom we highly esteem with all reverence is a friend, but truth is more a friend: which if here we have not attained, we will gladly return to the former opinion of Baronius and then ours.

[34] Epiphanius book 3 chapter 79 against the Collyridians, enumerates the twelve Apostles, and among them James of Alphaeus: and with most clear words excluding Paul, Barnabas, and James the brother of the Lord; Peter, he says, and Andrew, James and John, Philip and Bartholomew, Thomas, Matthew, and James of Alphaeus, and Jude of James, and Simon the Canaanite, and Matthias who was chosen in completion of the twelve. All these were chosen Apostles, as by Epiphanius with Paul and Barnabas and administered the sacred function of the Gospel throughout the world, together with Paul and Barnabas and the rest; and the same had been authors of the mysteries, together with James the brother of the Lord and the first Bishop of Jerusalem. These things he, by which he efficaciously proves the twelve Apostles with Paul and Barnabas to have been destined to the Sacred function of preaching, and with James the brother of the Lord to have had Pontifical power of administering the Sacraments and ordaining sacred rites. This did especially James the brother of the Lord, who as author of the divine Liturgy composed prayers, whose use was in the sacrifice of the Mass. by him a Liturgy written. That Mass is extant in volume 2 of the Greco-Latin Auctarium, by the care of Fronto Ducaeus published in the year 1624 under this title, Ἡ θεία λειτουργία τοῦ ἁγίου Ἀποστόλου καὶ Ἀδελφοθέου Ἰακώβου. The divine Mass of St. James the Apostle and brother of the Lord. This the Greeks related above hand down to have been abbreviated by Basil the Great and Chrysostom: others believe it so enriched by later ones, that it is not easy to discern, what part of that Liturgy had St. James for author. Of the same, after very many others, can be seen Bellarmine and Labbe on Ecclesiastical Writers.

[35] and in the Liturgy of the Ethiopians We treated above of the cult of both Jameses among the Syrians, Arabs, Egyptians, and Copts: it pleases from the Mass of the Ethiopians to add a part of the prayer, by which for the absolution of the celebrants is asked, that the ministers may be absolved, by the mouth of the twelve Apostles, and of St. James of Jerusalem, and of St. Paul, and of all the seventy-two disciples. For although the said James and Paul are outside the twelvefold number of the Apostles, and he is praised by St. Hesychius. yet they were held equal to the Apostles themselves and pillars of the Church. It pleases also to hear the words of St. Hesychius Presbyter of Jerusalem (of whom we treated on May XXVIII) related by Photius codex 275. How shall I preach the servant and brother of Christ, the Prince of the militia of the new Jerusalem, the Leader of Priests, the Prelate of the Apostles, in heads the crown, surpassing in brightness among the stars &c. Finally we have the Acts of St. James the Brother of the Lord in very many MS. codices, but it pleases me not even to enumerate them, because all are drawn from Hegesippus, as Rufinus book 2 of the Ecclesiastical History had described them from Eusebius: but all proceed without mention of Alphaeus the father, or of the election into the number of the twelve Apostles.

§ V. The Relics of both St. James preserved in various places.

[36] We have distinguished from each other St. James, the son of Alphaeus, of the twelvefold number an Apostle, fixed on a cross at Ostracine, and crowned with martyrdom; and St. James, the son of Cleophas and Mary, for honor's sake with SS. Paul and Barnabas held an Apostle, and called the Brother of the Lord, the first Bishop of Jerusalem, who there cast down from the pinnacle of the temple, overwhelmed with stones, and killed with the fuller's wood, died a glorious Martyr of Christ. About to inquire now where their sacred Relics are preserved, St. James the brother of the Lord buried at Jerusalem. we begin with St. James the Brother of the Lord. Hegesippus related above asserts, that he was buried in the place of martyrdom and a column erected there remained until his time. The Metaphrast also hands down, that he was buried near the temple of the Lord. In the Roman Martyrology it is said, buried not far from the temple. St. Gregory of Tours book 1 of the Miracles chapter 27 hands down, that he was buried on the Mount of Olives, in a memorial which he himself had earlier built for himself, and in which he had buried Zachary and Simeon, or rather had translated from a former place of burial those long since dead, with SS. Simeon and Zachary. which the same seems to be said of St. James. But the solemnity of the translation of the Bodies of St. James the brother of the Lord and SS. Simeon and Zachary is inscribed on the Kalends of December in the MS. Arabo-Egyptian Martyrology, translated into Latin by Gratia Simonius the Maronite. his monastery there, Among the Σύμμικτα of Leo Allatius edited by Bartholdus Nibusius, is extant an Ἀπόδειξις on the places of Jerusalem by an anonymous author, who says that not far from the Valley of Josaphat is the monastery of St. James Adelphotheus, inhabited by the Armenians. Of St. Theotonius the Canon Regular, in the Acts illustrated on February XVIII, it is said part 1 num. 14, that while he made pilgrimage through the Holy Land, then occupied by the Latins, from Mount Sion by the sacred way, by which the Apostles bore the body of the Mother of God, and his sepulchre. he entered the church of Blessed Peter of the cockcrow, and to the sepulchre

of James the brother of the Lord, and descended into the valley of Josaphat, prayed at the sepulchre of the blessed Virgin Mary, from which ascending he passed over to the oratory of Gethsemane.

[37] How long there the three bodies of SS. James, Zachary and Simeon remained, is not certain. The Bodies of SS. James, Zachary and Simeon at Constantinople. That they were afterward carried to Constantinople, and deposited in the temple built in honor of St. James the brother of the Lord by Justin the younger Emperor and his wife Sophia, we related above; where Simeon Theodochus, who had borne Christ in his arms, is venerated on the day October VIII, and Zachary, who here is called a Prophet, seems to be the father of St. John the Baptist, whose hair also is there preserved; for that Zachary on the day November V on which he is venerated, is also called Priest and Prophet. There were translated to the same temple the bodies of SS. Mary of Cleophas, the mother of the said St. James; and of Salome, the mother of SS. the Apostles James and John the Evangelist, as we said at her Life April IX. Moreover, just as the body of St. James being taken away his sepulchre nevertheless was held in honor; so also his Chair, the Chair at Jerusalem, as Eusebius says book 7 chapter 19, was preserved to his times, which the brethren of that Church, even from of old from their ancestors, attend with great honor; clearly enough declaring, how both the more ancient and the Christians of his time always venerated holy men, on account of their love toward God, with due honor, and still venerate them.

[38] Maurus Castella Ferrer, in the History of St. James the Patron of the Spains page 229, the head at Compostela in Galicia alleging the old Compostellan History in MS. narrates, that in the time of the Emperor Alphonsus, from Jerusalem into the Spains was brought the head of St. James: which, after its truth was confirmed by a heavenly revelation, placed in the Carrión church of St. Zoylus, Queen Urraca the mother of Alphonsus obtained to be sent to Compostela; and that translation with great pomp Didacus Gelmirez procured, the first Archbishop of Compostela, from the year 1120 until the 52nd of the same century. The same moreover Archbishop Berengarius, who held that See from the year 1318 to the 25th of the century, took care to have it enclosed in a silver head, and adorned with many gems and precious stones, that it might more becomingly be shown for increasing the devotion of pilgrims, proved to be of James the Less, as Gonsalvus Davila writes in his Ecclesiastical Theater. That this might not be thought to be of the great Patron of the Spains (whose head together with his body was believed to have been long since brought thither by his own disciples) it was said indeed to be of St. James the less, but never was it so clearly proved as in the year 1550, as from Maurus cited before in Latin words relates Tamayus in the Martyrology. For when D. John of St. Aemilianus, Bishop of Tuy, perchance with the intent of devotion was then visiting the Apostolic church; and the minister deputed for this in the church was showing the sacred relics to the Bishop, and with a little rod showed the Head of St. James the Less; the Prelate tenaciously doubted of its truth; saying that if that had been the head of St. James the Less, it necessarily ought to have the mark of the blow of the fuller's club on the brain. Then the minister taking down the chest from the altar, and from it drawing the head, pointed out to the doubting Bishop the whole brain bruised and shattered by the blow of the club. By which evidence the Prelate compunct, with tears poured forth suppliantly begged pardon. For these things the Church of Compostela with the prerogative of a proper Office also attends this St. James, whose Lesson and Hymns may be seen in the same Tamayus: and this is far a juster title of venerating him thus, than that which among the Adversaria of Pseudo-Julian the recent fabulists devised, as if he had more specially cared for the Church of the Spains, as the firstborn in the West, from the commission of St. Peter and the recommendation of the Blessed Virgin.

[39] Queen Urraca died, according to Mariana, in the year 1126; whose son Alphonsus, by the ancestral testament King of Galicia, before his mother's death indeed was taken by the Estates into the Kingdom of Castile, yet the title of Emperor of Spain he usurped, brought in the time of the Emperor Alphonsus. not he himself, but his stepfather Alphonsus, King of Aragon, by the example of Alphonsus his father-in-law, by whose testament he said he held the kingdom of Castile, until he saw and grieved that his stepson was substituted for him. When therefore it is said that in the time of the Emperor Alphonsus the head of St. James the less was brought into Spain, I think the father or husband of Urraca rather than her son is understood; yet under the son still a boy, already King of Galicia, for the favor of the royal instructor the Archbishop of Compostela, the translation was made from the said Benedictine monastery to the royal city. who was this one? Now before the end of the preceding century Jerusalem had come into the hands of the Christian Princes; through whom, desiring to merit aids from every side for the holy war, it could easily be granted that into Spain be carried that sacred Relic, which alone of the Brother of the Lord remained at Jerusalem, after the body under Justin the younger was translated to Constantinople to its proper church, as was said above.

[40] Honoratus Bouche, in the Vindications of the faith and piety of Provence, printed at Aix in 1644 and 1663, whether also in the town of Trimarian the head? attempts to prove, that with Mary Magdalene, Martha, Lazarus and others St. Mary of James and Salome also landed in Provence with Sara the handmaid, and brought the head of St. James Bishop of Jerusalem, and deposited it in the Church of St. Mary of the sea in Camaria commonly Camargo, and there the said matrons holily died. The same Honoratus, book 9 of the History of Provence sect. 4 §2 asserts, that in the year 1448 an inquisition of the sacred Relics was made in the said church, and there was found a great head, and it was believed to be of St. James the Less, likewise the sacred bodies of SS. Mary of James, Salome, and Sara the handmaid, as we deduced those things more largely on April IX at the Acts of St. Mary of Cleophas, the mother of St. James the brother of the Lord: to which we refer the reader. The jawbone at Forlì. But on March XX, among the Acts of SS. Gratus the Deacon and Marcellus the Subdeacon at Forlì in Italy, we gave an inscription hung in the temple of St. Stephen now of St. Mercurialis; in which it is said there to be the jawbone of Blessed James the brother of the Lord, with a certain part of the head of Jeremiah the Prophet, which from the parts of the East St. Mercurialis the Bishop brought with him. His Life we illustrated on the day April XXX, in which it is said he brought the said Relics from Jerusalem. The city of Ancona also in Picenum has an instrument, whether a part of the head at Ancona, legitimately written at Constantinople in the year 1380 on the day March IV, by which Paul Palaeologus, Patriarch there, gives to the magistrates of Ancona, to be carried away to their fatherland, the Head of St. James the Less, the brother of the Lord and the first Patriarch of Jerusalem, which together with a Nail of the Lord's crucifixion by an instrument, the arm of St. Anthony the Great, and the right foot of St. Anne his mother, given by another similar instrument on April XIII, is preserved at Ancona: but better perhaps it will be believed to be a part of the head of St. James of Alphaeus, one of the twelve, as we shall presently say of those parts which here at Antwerp we have.

[41] That the arm also of St. James the first Bishop of Jerusalem is at Gembloux in Brabant, the arm at Gembloux. writes Rayssius in the Belgian Hierogazophylacium. But as there by confusion is added the surname of Alphaeus, which we have already shown does not befit the Bishop of Jerusalem: so it is likely also that where the Relics of this one or that one are said to be, in like manner it has often been erred, nor is it worth the trouble for this cause to examine the calendars of all particular churches. Meanwhile through the homonymy of three Saints of the same Apostolic dignity an occasion is given of expediting some difficulties, while without prejudice to the Spanish nation, claiming for itself the whole James the son of Zebedee, The Relics of St. James of Alphaeus near Verona. those relics which conveniently cannot be said to be of the Brother of the Lord, the son of Cleophas, otherwise the Less, will be believed to be of James of Alphaeus, who for the reason that he was among the twelve, can in respect of the former be called the Greater. And so perhaps of this one are the Relics, resting at Monte Grigiano, six miles outside the city of Verona, found in the year 1395, and soon illustrated with very many miracles, where a most ample church was constructed in honor of St. James, and endowed by the Community of Verona in the year 1445. Which are described at greater length by Augustine Valerio Bishop of Verona in the book whose title is, Ancient monuments of the holy Bishops of Verona and of other Saints, whose bodies are had there.

[42] The bodies of the same St. James of Alphaeus and Philip the Apostles, I know not when or how joined, the bodies of the same and of St. Philip at Rome were had at Rome in the sixth century of Christ, uncertain whence or by whom brought. We only know that then in their honor a basilica began to be built at Rome by Pelagius I the Pope; to whom in the year 559 succeeded John III the Pope, who completed the same, and dedicated it in the name of the Apostles Philip and James; as Anastasius the Librarian writes in the Life of each Pope. Then St. Gregory the Great in this basilica of the blessed Apostles had a sermon to the people on the second Sunday after Trinity; and it is homily XXXVI on the Gospel Of the great supper and those excusing themselves who were invited. Octavius Pancirolus, in the Hidden Treasure of the City of Rome region 3 church 5, thinks that on the Kalends of May is celebrated the feast of the translation of the bodies of SS. Philip and James to this church, because other days are assigned to the cult of these, as above at the Acts of St. Philip and here concerning St. James we assigned. Moreover the same Pancirolus and Lucas Wadding in the Annals of the Minors, on the year 1463 num. 121, assert that in certain MS. Martyrologies, in the said Roman basilica of SS. Philip and James is noted the celebrity of all the Apostles. Certainly Micrologus who is said to have lived in the X century, chapter 55 says, that in the Martyrologies or in the Sacramentaries is found the festivity of SS. James and Philip and of all the Apostles.

[43] Moreover whether for this or for whatever other cause, the said basilica of SS. Philip and James, began to be called the basilica of the Apostles, as even now it is called; in the church of the Apostles, and thus St. Hadrian the Pope the first once called it in his epistle to Charlemagne on sacred images, where he has these things: Pelagius the Pope and his successor John building a Church of the Apostles of wondrous size, painting various histories both in mosaic and in various colors with sacred images; and from then until now by us they are venerated. The temple, as Wadding writes in the place cited, was magnificent and had a frequent college of Canons: but these being reduced to a small number and the revenues diminished, the Church Pius the second conferred to the Conventual Fathers of the Order of St. Francis … Martin V had adjoined the notable house of the Colonna. Sixtus IV built the tribune or apse, Julius II his nephew the portico. Sixtus V added to the monastery a part of the Colonna palace bought, a noble

College of St. Bonaventure instituted there, and increased the revenues. In this basilica of the Apostles therefore are preserved in the high altar the bodies of the holy Philip and James of Alphaeus; and separately is the arm of the said James enclosed in a small chest, and on his feast day and at the stations of this church it is wont to be exposed.

[44] Saussay in the Gallican Martyrology at these Kalends of May has these things. The Relics likewise at Toulouse and among the Langres people. At Toulouse the veneration of the most holy bodies of the most blessed Apostles Philip and James, resting in the basilica of St. Saturninus … Moreover one arm of St. James, deposited at Langres in the greater temple seven hundred years ago, is there with that veneration which befits revered. Of these a more certain judgment could be made, if the relics which are had among the people of Toulouse were expressed more distinctly, than under the general and too amply open appellation of bodies: with which more distinct explanation, we should wish also to obtain the history of the translation, or some notice of the author or the time. Yet that this ought to be more laboriously required by us, either from that or from other places presently to be named, we do not think; since from those whose interest it is, documents of this kind, which do not much avail to the sum of the matter, we can hope to be sent unasked for the future supplement of the work, At Centula with an altar. sufficiently everywhere becoming known. The Abbey of Centula of St. Richarius in the church of St. Mary has two altars, dedicated to SS. Philip and James the Apostles; and in each are enclosed some relics of these. Of them is treated on February XVIII in the Life of St. Angelbert the Abbot num. 14.

§ VI. The Relics of the head of St. James the Apostle at Antwerp among the Fathers of the Society of Jesus.

[45] Among the many illustrious relics of the Saints, with which is adorned the church of this our House of the Professed at Antwerp, Three parts of his head now composed in an elegant reliquary: a treasury worthy of such treasures, are three notable parts of a head, which by those who knew only two Jameses, are believed to be of St. James the less: but they are much more probably of James of Alphaeus, and are enclosed in an elegant and large reliquary of ebony, and in it through glass panes are offered to be beheld: so that the reliquary itself, almost four feet high, serves as a base for a Cross of the same material proportioned, containing a little portion of the life-giving wood of the Lord. In it the relics are discerned thus disposed, that the lower more capacious cavity is occupied by a fragment of that which I said is the head, large and a palm's width, the least a fourth part of the whole skull; but the upper is filled by a half part of one of the lower jawbones, to which three molars most entire still adhere. The third little particle is less notable, and therefore reserved for furnishing another reliquary, in which several Relics of diverse Apostles are jointly honored. But whence and how the venerable pledges were brought to Antwerp, cannot be known more certainly, than from a public instrument, of which the original is extant with us, drawn up by the authority of Franciscus Reinsardus Gennepons, Notary of the Archiepiscopal curia of Arensberg, under the diocese of Cologne, and it is such.

[46] In the name of the Lord, Amen. By the tenor of the present public Instrument, let it be evidently plain and known to all who shall see, read, or hear this read, proved by a public instrument, that in the year from the nativity of the same our Lord Jesus Christ one thousand six hundred, in the VII Indiction, on the day indeed of Wednesday, the XXVIII of the month of March, at the third hour or thereabouts after noon, but in the year 11 of the Pontificate of the most holy in Christ Father and Lord, D. Paul by divine providence Pope V of that name, in the presence of me the undersigned public Notary and of trustworthy witnesses specially called and asked for this, present and personally constituted, the noble and worthy men, Gasparus and Christophorus de Lohu brothers, Procurators also of the noble and most excellent man D. Augustinus de Trivios, Officer of the Most Serene Royal Majesty of the Spains and of the Archduke of Austria Albert in Belgium, constituted for the things below written (as they asserted) on the one part; and also the Venerable and Erudite Lord Henricus Nieschundt, the present Pastor or Rector of the parish church of Buderich, of the prefecture or district of Werl, on the other part.

[47] To whom thus constituted before me, the same Brothers de Lohu, Procurators by the aforesaid name, with living voice set forth, translated from Stommeln to Buderich; that to the notice of their said Lord Principal it had heretofore come, how the head of Blessed James the Less the Apostle, which had been in the convent of Nuns at Stommeln for a long time preserved with legitimate veneration; through the late D. John Schmalbein, the last Rector in the Lord deceased of the same Parish church at Buderich, to the just-said church, by the license and permission of the said Nuns (besides yet another head, which was attributed to St. Lucy Virgin and Martyr) some years ago brought, and there hitherto kept, and venerated as such, and is, and is kept and venerated at present; as this very thing by a writing, written by the proper hand of the said late Pastor to their said Lord Principal, is established, and otherwise they asserted could not be hidden from the present Lord Pastor.

[48] But since the same their Principal, on account of the frequent invasions and depredations of the Belgic soldiers, since there they could not be worthily venerated, enemies of the Catholic and ancestral religion, hitherto continued in these parts, does not doubt that the due veneration of Relics of this kind has been more than fairly derogated; therefore and for other grave causes moving his mind, he had long since demanded that a communication of the same be made to him: but before he could obtain it, the said Lord Pastor had met his last day. Hence that they, by the procuratorial name aforesaid sent for the aforesaid end, earnestly request, that the same present Lord Pastor be not grieved to consent to the requested communication of the Relics; offering in turn a fitting remuneration, for the adornment and ornament of his church.

[49] To which petition and instance, made in the manner aforesaid, from the disposition of the deceased Pastor the aforesaid D. Henricus Nieschundt, Pastor as aforesaid present, in answering resolved, that not only from the writing of his predecessor written by a hand well enough known to him, and lately shown to him, but also otherwise it had become sufficiently and abundantly manifest to him, that the aforesaid Relics, which are attributed to St. James the Apostle, by the donation of the Virgin Nuns at Stommeln made to his next predecessor, to his aforesaid church at Buderich some years ago were translated, and there long since held and venerated as such; but on account of the warlike tumults, and hostile invasions continued for some years, and not yet, alas! ceasing, the due cult of the same had been omitted and was prohibited, as he said he ingenuously confessed. by his successor Inasmuch therefore as the aforesaid procurators and envoys should pledge and promise that the veneration, due to the aforesaid Relics, ought to be paid in the places to which they shall be carried, that he does not refuse the communication of the same: as also immediately the same, in such event and not otherwise, by means of a free donation, he offered and presented to them.

[50] Which aforesaid envoys and procurators received the Relics, thus offered and presented to them, given to a certain Officer of the Brussels curia, with due reverence, to be carried back honorably (as is fitting) to their Principal, and to be held in due veneration, as they would do and procure by solemn stipulation, made into the hands of the said Lord Pastor and of me the Notary, they promised and pledged, and promise and pledge by the tenor of the present instrument … Done in the house of Hanso Teckhausen: there being present the provident and discreet Ogerus Brandts and Wilhelmus Schoeten the toll-collector of Werl; trustworthy witnesses. There is added an attestation of the Pastor concerning the above-written, signed the XXVIII of March in the year 1607: by which also he gives thanks for thirty Philippicks, given to the aid of the church poor and despoiled of its ornaments, with another ten added in compensation of the expenses made on this occasion.

[51] Stommeln, whence the Relics were first received, is a village of the lower diocese of Cologne across the Rhine between Neuss and Moers, because at the Rhine heresy was raging, of which towns the last, since it pertained to the Prince of Orange, and the first was held by Spanish garrisons; it appears that the Virgin Nuns, as placed between the hammer and the anvil, had need to seek protection in more fortified places. In which matter perhaps having experienced the help of the Pastor of Buderich, they rendered him this return of kindness. But with him the Relics could not be in great honor. For although Buderich is a fortified town on the Rhine over against Wesel, which itself is most fortified by the nature of the place: yet each place, heresy raging among the citizens the Calvinian, had largely fallen away from the ancestral religion; and there was danger lest the confederate against God and the King the Estates should make those very places of their own jurisdiction, under pretext of their own protection; as afterward it was done, with the greatest detriment of the Catholic Religion in those parts.

[52] The head which was said to be of St. Lucy, then indeed remained at Buderich with the Pastor, and recognized by the Bishop of Antwerp. but whither it afterward came is unknown to us. The Relics of St. James, with the aforenoted instrument, were exhibited to John del Rio, Dean of the Cathedral Church of Antwerp, who testified, as Vicar of the Most Reverend Bishop of Antwerp, that he had seen and read it in the year 1613, on the XV day of the month of June. Leaning on which attestation and on the original instruments themselves, in the year 1625, John Malderus Bishop of this city, referred the aforesaid Relics into the catalogue of all the rest of this house, recognized and approved by him on the XXX day of October, at the request of the Reverend Father John de Tollenacre then Provost. But by whose kindness so sacred a treasure came to us, in the silence of all the domestic records cannot be explained.

THE ACTS OF THE MARTYRDOM AND MIRACLES

of St. James of Alphaeus the Apostle, Excerpts from the encomium of Nicetas the Paphlagonian, edited in Latin by Francis Combefis, in Volume VI of the Library of the Preaching Fathers.

James the Apostle, son of Alphaeus, Martyr of Ostracine (S.)

James the Brother of the Lord, first Bishop and Martyr at Jerusalem (S.)

[1] Yesterday and lately the most blessed of the Apostles ^a Thomas, holding forth the memory of his passions, labors, torments, migration, magnificently received us, filling us with a most delightful banquet and spiritual delight. But now there is another action, and another mystic feast: another finally is appointed to us as patron and beginner of the sacred solemnity, The solemnity of St. James who in nothing falls short of his splendor and magnificence … Do you wish also to hear his name, who furnishes the solemnities of this day? But who does not know that James is today the patron of the sacred solemnity and the joy of the Saints? not of Zebedee, or the brother of the Lord, but of Alphaeus, James, not he who is called of Zebedee, nor that one of Joseph, so that he was called the brother of God; but he who ^b of Alphaeus is celebrated in the sacred Gospels. He today gathering us as guests to his memory, and setting before us the frequent labors undertaken for the favor of the Master, the sacred contests sweated through, finally the cross for the cause of him who was fixed to the cross bravely endured, prepares a most splendid and most sumptuous banquet for our souls: nor does he invite to that his feast and joy only men placed on earth, but

far rather all the choirs of the Saints; nor indeed those only, but also the orders and principalities of the sacred and intelligent minds superior to the world; nay even the Lord of all things himself, to whom exceedingly please the things that are performed, he likewise leads and compels. Thus nothing is more illustrious than Apostolic perfection, and no light of the honorable so recreates at once the heavens and the earth, from the XII Apostles, as the celebrity of the memory and cult of one of the twelvefold choir of the sacred sons of God … Who multiplied the fruit of piety packed with so great sweetness, that he ought to be reckoned among the most sublime and most excellent twelvefold number of the Apostles.

[2] This great James therefore and admirable, the son of doctrine, that is of life (for this the name of Alphaeus signifies), having been first instructed in the letters of the law, Called by Christ, and in the shadows and figures, as was fit for him who was truly to be an Israelite, having been pre-taught and imbued with rudiment; as soon as he saw the Legislator of the spirit of life, when only he deserved to hear the heavenly calling and the voice of the heavenly Master; with mind and faith he perceived the truth spiritually shining forth in him … This law of the spirit therefore the divine James, when he had heard it from Truth itself, all things being left was not offended in hearing, was not burdened in heart, was not struck with mind sticking at the sublimity of the command; but flying ahead toward him with innate desire, who commanded those things which were of salvation, from all things at once which were in property and in account, he departs: from his necessaries, parents, brethren, kinsmen, friends, all whom he touched in body, he departs: his own soul finally being denied, and every humble will renounced, he breathed Jesus alone, lived to Jesus alone, he cleaves to him: suspended upon the one Christ, with mind intent upon Christ, was wholly turned to Christ. He was wholly His, not his own: he had God himself for Lord, Master, King, Shepherd, Father, Saviour, Preceptor. He believed Him the light and life of his soul, sanctification and redemption, salvation and justification. Him he had for power and head: whence also his eyes were continually on Him, for with the mirror of his mind they unceasingly beheld Him …

[3] he shines with miracles: But before the so great dignity of the argument the discourse contracts itself … For who shall investigate the abyss of miracles, and the divine wisdom of most perspicacious James, the depths of the heavenly doctrine and Theology. Who could write down the cleansing and expulsion of demons; the curing and removal of human affections and diseases; the raising of the dead, the bases and steps made firm for the lame, the sight restored to the blind, all the blemishes of the body cured in the name of Jesus, he suffers many things: who could write? Who the long journeys, the doubtful chances, the perils, the manifold ^c assaults and outrages of the Gentiles; at Eleutheropolis, how great things the thrice-most-blessed man at Eleutheropolis sustained from the patrons of impiety, how great at Gaza and Tyre and the neighboring towns and cities of the foreigners where he preached Christ? at Gaza and Tyre: Who the multitude of those who through him were led to Christ, and by water and the Spirit cleansed and illuminated, he converts very many: who finally through Bishops and Priests appointed by him grew together into Churches for the most holy God? Who could elucidate these things and the things following these, the words and works of true knowledge (that is of piety)?

[4] But these things indeed being left to him who works and knows all things, that thy unique cross, O thrice-most-blessed one, I celebrate. hung on a cross at Ostracine, For this most beautiful coping-stone thou didst set upon thy far-extended labors and contests. The cross I celebrate, on which with thy precious and sacred hands stretched out, thou didst glorify thy God and Lord. The cross I celebrate and praise, because it became to thee a fixed ladder, sending straight from earth to heaven … For when he had broken through Egypt, and dwelling in the tents of Cedar a long time among the Egyptians, himself a true Israelite, and among a nation beset with darkness, himself an illuminated inhabitant; and had made all whom he had found worthy sons of light and of day; so at length for all he ascended the cross, in one indeed city of Egypt (they call it Ostracine) a lamb slain, but for all cities and provinces by his passions and torments propitiating Christ. Nor as though he suffered something grievous, or were as it were tortured in mind, was he indignant against the ministers of the cross and punishment; but rather as though he received from them a benefit and gift, so he addressed them and gently smiled, asking that they look to their salvation, exhorting that they emerge from the Egyptian error and superstition, admonishing that they acknowledge the Lord of heaven and earth … With discourses of this kind, O man wonderful in Jesus, excellently philosophizing, confirming the bystanders in faith he dies: and for long hours confirming the bystanders from the cross … and at length ceasing from human colloquy and confessing with thee in silence to the Lord, most placidly and sweetly loosed, thou didst gloriously migrate from the body; and into the place of the wonderful tabernacle, even to the house of God thou didst pass over; and in the voice of exultation of the sound of those that feast, to him who would assume thee by a certain singular reason, with unutterable and glorified joy thou didst enter in to Christ … made like the Saviour by the punishment of the cross: whence also having obtained greater confidence and favor, His intercession is implored. thou art sufficient to intercede with the King and God for the favor of the Church. ^d Thou canst, most benign and most excellent and great son of God, remember also our littleness; and offer suppliant petition to the Lord: that we also, established by the Lord's will, by worthy reckonings of life, may be made partakers of your glory, and may deserve to enjoy the heavenly goods of God with you, in Christ Jesus our Lord.

ANNOTATA.

THE LIFE

OF ST. JAMES THE BROTHER OF THE LORD,

the first Bishop of Jerusalem.

By the Author Simeon Metaphrastes.

James the Apostle, son of Alphaeus, Martyr of Ostracine (S.)

James the Brother of the Lord, first Bishop and Martyr at Jerusalem (S.)

BY THE AUTHOR METAPHRASTES.

PROLOGUE.

[1] Useful and pleasant is the memory of the Saints, Nothing is to a good man and a lover of virtue equally pleasant, and which is less offended by any satiety, than the memory of a just man, and especially, if he has suffered for Christ. For it more excites him to gladness, than gold the lovers of money, and whatsoever things are delightful to the sight the eager for new things. Add that the memory of a just man itself is not only pleasant, but also very useful; since it sends into souls some spur of zeal and emulation, and excites to attempt similar things. and among these of St. James. Come then, let us also bringing the great James into the midst (who truly is and is named Just, and excellently obtained to be called the brother of Christ) take common profit from his affairs and pleasure. For although many others, who set their study in writing Ecclesiastical history, have narrated of this Just one, and before all Hegesippus and Clement: of whom the former indeed in his fifth book, but the latter in the sixth of those which are called hypotyposes, taking some of those things which were done by him, handed down to posterity: yet no one extended himself to all, nor strove to speak of him singly. But the cause is, that it was not their purpose to write of him; but they had indeed another proposed argument: but in part, when it had so happened, they mentioned him.

CHAPTER I.

His country, his epistle written and elucidated. Other virtues.

[2] To the divine James therefore his country was Judea, his father ^a Joseph, His country Judea, who on account of remarkable virtue and goodness of manners, was the spouse of the Virgin, who bore our Lord Jesus Christ. But his actions were conformable to his name: for they say he was called ^b Oblias, which indeed wishes to signify the Just. His eye was mild and placid, and truly worthy to obtain mercy from God: his ears altogether open to divine words: his mouth, in which, as it were certain delights, remarkable in manners, the law was perpetually: his hands, which always were moved to do good: his belly, which altogether resisted its appetites: for from living things and wine he so abstained his whole life, in abstinence, that he esteemed water indeed the sweetest drink, as also for nourishment bread, abundantly mixing drops of tears with the drink. The hardened knees of the Just one know, and their as it were dead flesh, the promptitude of his mind. in the assiduity of prayers, Cloth was to him a welcome garment, and linen, when he was to ascend to the sacred rites. Between night and day there was to him no distinction: but by night also he exercised the works of light; and the day, by tranquility of life and vacancy from crowds, imitated plainly the silence of night. To his own he was pleasant, to strangers venerable: for he obtained so great praise of virtue, not only among friends, but also among those ^c ignorant of piety, that some of them also wrote his martyrdom, and said, that not only those suffered penalties who slew the Just one, praised by Josephus the Jew, but the great city also received calamity, in which that execrable crime occurred. To what I say, Josephus bears testimony, in the twentieth book of the Antiquities relating it.

[3] But how shall we recount also the other things, which pertain to the Just one, to you lovers of virtue according to their dignity? After the Lord deigned to assume our flesh, ^d this great James held the rudder of the Church of Jerusalem. he is delighted by contemplation: But since there are two things which lead a man to perfection, contemplation, I say, and action, from which the virtues take their force; it is to be examined, how he was eminent in each. But since chiefly through contemplation is the ascent to God, so far as can be done, let us first narrate of his contemplation, then also let us weigh his action according to our powers. For I think the eye of a Bishop ought before other things to be delighted by the power of contemplating, even if some have thought action to be the ascent to contemplation. Let it be granted therefore, that contemplation precedes action, since to the action of the just one is joined also martyrdom.

[4] his modesty in the inscription of the Epistle, How a Bishop ought to feed the flock with knowledge, he can plainly understand, who reads his Catholic Epistle. And first indeed that, which is excellent in the inscription, is not to be passed over: for forthwith, and, as it is said, from the starting-gates, the modesty of the Saint is signified. But it has thus: James the servant of God and of the Lord Jesus Christ, to the twelve tribes, which are in the dispersion, greeting. For when it was lawful for him to call himself an Apostle, or a Bishop,

or what is greater, the Brother of the Lord, by which names Paul also signified him writing to the Galatians; he seems to be delighted by humbler ones, signifying himself to be the servant of Christ God to the tribes of Israel, having moderation as the especially proper mark of the master, and pleasing himself more by it, than by the dignity of the Episcopate and of the Fraternity. Gal. 1.

[5] and the sincerity of his doctrine, But come, let us pursue, as far as is granted, some things which are read in the Epistle, through which will be manifest the purity of his mind, and his accurate doctrine. For when he had been at the beginning of the Epistle, and with the contemplating eye of his mind had considered, as is consequent, that whosoever approaches God falls into temptations: (For the beginning and root of good is God: but good is virtue: but the way which leads to virtue is rough and difficult, and has many adversities: and therefore it altogether comes to pass that those who approach God whereby he inculcates patience in temptations, fall into unequal things) he exhorts the Saints to invincible and never-yielding patience, imitating the good preceptors of children, and those who know how to contend fitly according to the laws of contention. For he says: Esteem it all joy, my brethren, when you shall fall into various temptations, knowing that the trying of your faith worketh patience: e [And let patience have a perfect work, that you may be wanting in nothing. But if any of you want wisdom, let him ask of God, who giveth to all absolutely, and upbraideth not. Jas. 1. But consider, with how great wisdom he exhorts. For he bids not only to endure, but also to rejoice in temptations rushing on: nor only to rejoice, but also to esteem this all joy. Nor indeed does he say any temptations whatsoever: but, When you shall fall into various temptations. But the cause is: Knowing, he says, that the trying of your faith worketh patience.] Then he subjoins, that in faith there ought to be firmness, and constancy, and no doubting, saying: A man double in mind is inconstant in all his ways.

[6] But what he afterward says, how great profundity with what gracefulness it has? Let him glory, he says, in riches and poverty the lowly indeed in his exaltation: but the rich in his humiliation. For since riches indeed allure to pride, but poverty to humility and dejection of mind; he on the contrary bids do, that the rich establish his exaltation in modest actions; but the poor esteem this very thing a dignity not to be despised, if with a great and lofty mind he bear poverty. Thus poverty and riches, which are often to many a matter for sinning, he makes a matter for the worship of God. Then again since he knew, of what glory, and of how many goods temptations are conciliators to those who bear themselves bravely, repeating he says: Blessed is the man that endureth temptation: for when he hath been proved, he shall receive the crown of life: by beatitude and the hope of crowns making, that temptations be welcome to good men, and that they esteem them well-nigh as gain, and receive them with pleasure.

[7] nor is temptation to be ascribed to God Neither did he leave uncured the disease of the many, who defending their own lusts, say sin is from nature, and do not even fear to esteem God to be the cause of evils: but as a most excellent physician, using preservative aids, he resists this disease, saying: Let no man, when he is tempted, say: I am tempted by God. For God is not f tempted with evils; and he himself tempteth no man: but every man is tempted by his own concupiscence, drawn away and allured. but to one's own concupiscence alluring to sin: Then concupiscence, when it hath conceived, bringeth forth sin: but sin perfected bringeth forth death. Thus the just man judged justly between men and God: to Him indeed by his testimony attributing, that He was not the author of evils, and persuading the loquacious tongues to be silent; but making, that men should acknowledge their own infirmity and their own sins; and that to themselves, and not to God, they should ascribe the faults, which proceed from evil custom and sloth; and that thus they should learn to bear themselves humbly, and to ask pardon.

[8] Moreover thou wilt see the Just one wisely destroying arrogance and pride, and that all good proceeds from God, which follows a good rightly done, and persuading to ascribe to God rather than to themselves, that which has been rightly done. Do not err therefore, he says, my beloved brethren: Every good gift, and every perfect gift, descendeth from above from the father of lights, with whom there is no change, nor shadow of alteration: for of his own will hath he begotten us by the word of truth, that we might be some beginning of his creatures. These things both empty out arrogance, and show God to be the giver of goods, and to be immutable, nor that alteration falls upon him: and that He is eminent, if compared with created things, and seems to bear the greatest care of man.

[9] After these things he comes to the admonitions which pertain more to morals: he teaches manners in conversation, Let every man, he says, be swift to hear, slow to speak, and slow to anger. For if swift speech is to be guarded against, how much more is caution to be applied, that thou be not quickly angry? But see, how he expresses the figure of the true Christian. Religion pure and undefiled before the father and God is this: To visit the orphans and widows in their affliction, to keep oneself unspotted from the world. Jas. 2. Equally he bids both to recede from the world, and to approach the neighbor: for then truly and sincerely shall we have mercy on the brethren, when we shall separate ourselves from affection toward the world. But by saying, Have not, my brethren, in respect of persons, the faith of our Lord Jesus Christ of glory: he takes away that which is done for ostentation, a right intention toward God teaching that we should not live to please men, nor seek glory from men, thinking humble and abject things: but love God alone, and have Him for the praiser of what is good, and expect remuneration from Him. But by saying that he fulfills the royal law, who loves his neighbor as himself, he excites to the love of the brethren, from the dignity of Him who had given the law, knowing the greatness and beauty of this precept: and that plainly the fulfillment of the law is love toward the neighbor; and this very thing is the sum of goods.

[10] But how does he move to mercy? terrifying by the merciless and inevitable judgment, which is there, the love of neighbors, he says: Judgment without mercy to him, who hath not done mercy: by this granting, that mercy glory more than judgment, inasmuch as it gives it the victory. Nay also he thus says that faith has need of action, as the body needs the spirit: but without it to be dead and useless, that we should not confide in this alone that we believe, and vainly glory. But this he proves at once, adducing Abraham and Rahab in testimony: him indeed, who with faith offered also Isaac: but her who sent the spies by another way. And what need is there, that I enumerate each thing? Jas. 3. Scarcely any of the moral virtues did he pass over, he prescribes laws for the tongue to which he did not incite the pious and religious man, with much probability, grace and pleasantness. He gave a law for the tongue, as one who would accurately teach both when there must be silence in time, and when speaking in time. He paternally teaches indeed to follow the truth, but to abstain from the false. Moreover he very much accuses also the slanderous and calumnious tongue. And to detract secretly from a neighbor, or even to judge him, he drives far from the minds of men. Jas. 4 & 5

[11] of riches and poverty, Thy work is, O Just one, to admonish again also the rich and the poor: those indeed, that they confide not in riches: but these, that they bear evils patiently, as those who are to receive the reward of endurance, which cannot be taken away: and to those indeed to object riches as an argument of infidelity, as those who confide in them, and not in the bosom of God, which is never exhausted: but to these, as a prophet to announce, that he stands before the doors who judges. But that, not perjury only, but even the oath itself altogether ought to be declined, whose else but of the just tongue was the admonition, saying: Before all things, my brethren, he forbids the oath, swear not at all, neither by heaven, nor by the earth, nor any other oath: but let your speech be, Surely surely, and, No no, that you fall not under judgment. Those who are of serene and tranquil mind, he teaches, that they fortify themselves with prayer: those who are sick, that they use oil with the prayer of the Priest for unction, and have it for the medicine of disease, inasmuch as prayer, to which works bring aid, can effect the greatest things. What need is there to pursue all things which this Epistle contains, since he who wishes can read it, and thence draw as from a fountain, and by tasting prove it by deeds, and thus be a trustworthy witness of those things, which are beautifully said by James?

ANNOTATA.

CHAPTER II.

The Synod held at Jerusalem. His singular esteem among the Apostles and Jews. His Martyrdom.

[12] Moreover hence also can be known, how great was the authority and faculty of speaking of him. Acts 15 There was once a question at Antioch, In the Council of Jerusalem he discourses excellently: whether it behooved those, who from the Gentiles came to the word of truth, to be circumcised thereafter in the Mosaic manner. The brethren therefore who were at Antioch, the Apostles dwelling at Jerusalem, committed the judgment to them, using Paul and Barnabas as ministers to propose that concerning which the question was. But when the Church which was at Jerusalem was congregated for this, and Peter the first of the Apostles presided over the faith, and laid the seeds of piety: Men brethren,

said James, Simon hath set forth, how God first visited to take of the Gentiles a people to his name; and to him the Prophets consent. Then when he had subjoined the words of one Prophet, concerning those things which were inquired he gave this opinion: I judge, saying, that those are not to be molested, who from the Gentiles are converted to God: but that we should write to them, that they abstain from the pollutions of idols, from fornication, and from blood, and from the strangled. So he said, and what he had said was brought to effect: and what had been decreed by James, was written by the Apostles, and was delivered to the Church for a form. So great among the Apostles was his reverence.

[13] But it is permitted also to hear, what Paul writes of him to the Galatians: I went up, he says, to Jerusalem to see Peter. Gal. 1 he is esteemed by St. Paul, But other Apostle I saw not, except James the brother of the Lord; inasmuch as it was a great thing, and worthy to be commended to memory, to see James. But with what admonitions toward Paul James used, he will plainly know, who has read the Acts of the Apostles. For when we (says Luke) had come to Jerusalem, all the brethren received us. Acts 24 But on the following day Paul entered with us to James, and all the presbyters came together: whom when he had saluted, he set forth singly each one of the things, which God did among the Gentiles by his ministry. But they when they had heard, glorified God, saying to Paul: Thou seest, brother, how many thousands there are among the Jews of those who have believed, and they are all zealots for the law: but of thee they have heard, that thou teachest a departure from Moses to all the Jews who are among the Gentiles. But do this, which we tell thee: we have four men, having a vow upon them: these being taken, sanctify thyself with them, and bestow on them, that they may shave their heads: and all shall know, that the things which they have heard of thee are nothing. But it altogether behooves to think these words to be of James, as one who was the prince of that Church: for therefore was this excellently added by Luke: Paul entered with us to James. So much among the Apostles was attributed to James, and so illustrious was he, and was held in so great honor, partly indeed having this from virtue, but partly having obtained this from the fact, that he was the Brother of the Lord.

[14] But Jude, who wrote the seventh of the Catholic Epistles, by what thing does he signify himself, and St. Jude writing himself his brother. and how does he make the inscription? Jude the servant of Jesus Christ, but the brother of James, to those who are beloved in God the father. Not from imperial and vain dignities do they who are splendid in the world attribute to themselves so much brightness, as he knew how to glory from this, that he was and was called the brother ^a of James. But if it is Jude's glory, to be called the brother of James: how much greater is it to James himself, that he is named the brother of Christ? For he alone obtained these privileges, and was held worthy, who alone ^b was called the brother of the Lord.

[15] The first Bishop at Jerusalem enters into the Holy. This great and divine James therefore was holy (as the sacred eloquences say) from his mother's womb. Wherefore at once after God, the first Pontiff, he receives the rudder of the Church of Jerusalem, and alone into the Holy ^c of holies perpetually enters. For not once, as to those who served the law and the shadow of heavenly things, was entrance granted: but he so entered, as one who alone could enter on account of his purity. But entering, he bowed himself upon his knees: and for the people conciliated remission of sins, better than Moses: so that like camels his knees grew hard, because he bent them assiduously: for thus God, who was made man, delivers to us that we should pray. But on account of his remarkable justice he was called, the Just ^d Oblias, which in our tongue signifies the comprehension of the people and justice.

[16] But, as the ^e Prophets before signified, certain ones of the seven heresies, of whom the leader was ^f Ananus, ^g (But Ananus was then priest, when Paul having appealed to Caesar, was sent bound by Festus to Rome to Nero) when they had been frustrated of the hope of the snares, intercepted by the Jews, which they had laid against Paul, turn against James the brother of the Lord. Acts 23 But these things against him they dared to do. When they had intercepted the Just one in the midst, they sought from him a denial of the faith in Christ before all the people, and from him they were raised up: Tell us, O Just one, saying, what is the ^h door. But he confirming their word, and willing to seem such as he was called the Just, sent forth likewise a just voice. This is, saying, he professes the faith of Christ: the son of God Jesus Christ. And some indeed believed those things, which were said by James: but others believed not at all, and contradicted, agreeably to a not right tradition and error. For certain heresies among the Jews (as the divine eloquences say) neither held the resurrection, nor believed that God would come, to render to each one according to his works. And many indeed on account of James were reckoned in the number of believers: but a great murmuring arose among the princes of the Jews, inasmuch as the Pharisees and Scribes said that the whole people came into peril, expecting Jesus Christ.

[17] When therefore they had come to James: We greatly beg thee, O Just one, they said, restrain the people: for it has been led into error concerning Jesus, that he himself is the Christ: and make, that to those who shall have assembled on the day of the Passover, thou persuade concerning Jesus, that they be not deceived concerning him. For thee we believe, and to thee we bear testimony, and the whole people, that thou art just, and acceptest not the person: but this testimony, that he was just, and accepted not the person, they therefore attributed to him, that from this name of Just they might allure him to themselves, and persuade him, that he should accept their persons, set upon the pinnacle of the temple. corrupted by flattery. Ascending therefore, they say, stand upon the pinnacle of the temple, that thou mayest be discerned by the whole people, and thy words be heard: for on account of the Passover all the tribes have assembled with the ⁱ Gentiles. The Scribes and Pharisees therefore set James upon the pinnacle of the temple, and with a loud voice said: O Just one, we all ought to believe thee. Since therefore the people errs after Jesus, whom we all know to have suffered death under Pontius Pilate, declare to us, what seems to thee concerning Jesus.

[18] When therefore the time called, that the brave man should resist the lie, he cries that Jesus sits at the right hand of the Father he did not delay, nor for fear betray the truth: but most free both in mind and in tongue, and straightway sending forth a great voice: Why ask ye me, he says, concerning Jesus? He sits in heaven at the right hand of the power of his father, about to come hereafter in the clouds of heaven, to judge the earth in justice. But when many had been persuaded by this testimony of James, and cried out and said, Hosanna to the son of David: the Scribes and Pharisees were seized with great repentance of what had been done, and said among themselves, We have done ill, that we have given such testimony to Jesus. Come then, let us cast James down, that the people retarded by fear may not believe Jesus. When they had so said, with a great voice they cried out: O ho, the Just one also hath erred.

[19] When therefore they had ascended into the pinnacle of the temple, they straightway cast him down. cast down he prays, And not even thus desisting from madness, they said: Let us overwhelm the Just one with stones. And they began to throw stones at him, since cast down he was not dead. But turning, (O holy soul) he fixes his knees on the ground saying: Lord God father, forgive them, for they know not what they do; the divine James also sending forth the same voice as Stephen. When therefore they so assailed him with stones, one of the priests, he is stoned, who were sons of Recham, sons of the Rechabim, of whom Jeremiah the ^k prophet bears testimony, cried out, saying: Cease: what do ye? The Just one prays for us. But a certain one of them, having taken a club from a fuller's workshop, he is killed. with which he pressed clothes, strongly strikes his head: and so the Just one delivered up his soul. Whom they took and buried near the temple of God.

[20] But whoever were, in the city moderate and upright, and seemed to keep the laws accurately, took this grievously, Ananus the Pontiff is deposed. and secretly send to Agrippa, (for he was successor of the tetrarchy of Herod) asking, that he would write to Ananus, that he should not dare such things. For they said he had not done rightly, what he had done to the great James. But certain ones of them going also to meet Albinus, coming from Alexandria (for Caesar chose him after Festus as procurator of Judea) teach him, that it was not lawful for Ananus without his opinion to sit in council. Albinus therefore, believing those who had spoken, angry writes to Ananus, threatening that he would give penalties for the crime committed. But King Agrippa, Ananus being deposed from the Priesthood, when he had been Pontiff not more than three months, constituted another in his place. But extreme evils invaded the Jews after the death of James: of these Josephus the Jew is witness, who concealed nothing of the truth.

[21] These things so happened, and the Saint was added to the Saints, the Martyr to the Martyrs, to the Just ones he who was and was named Just, and who first among Bishops was crowned with the martyr's crown. St. James the first Pontiff Martyr. For among Deacons indeed Stephen went before, among Apostles James of Zebedee: but now a Pontiff followed Christ the first Pontiff: a Martyr him, who for the whole world offered his own blood. How many crowns of how many divine dignities are owed to thee, the Disciple, the Pontiff, the Just one, the brother of God, the Martyr? who whatever good anyone says, has it from abundance: to the glory of the Father, the Son and the Holy Spirit, which is one and inseparable divinity, and whom all honor and magnificence becomes, now and always, and forever and ever, Amen.

ANNOTATA.

into which daily entered the Priests. And although St. James was not a Priest of the Jews, yet the esteem of his sanctity had conciliated to him so great authority, that to him entering into the Holy no one resisted.