Catholic (General) EpistlesCatholic (General) Epistles

James; 1 and 2 Peter; 1, 2, James; 1 and 2 Peter; 1, 2, and 3 John; and Judeand 3 John; and Jude

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See Textbook, Chapter 15, “General Epistles and a Vision of End Time”, pp. 505-506 and 508-516.

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Introduction:

Catholic Epistles:

- intended for the Church at Large;

- called epistles because most of them are formal communications intended for public reading in many different churches;

- thus, they differ from Paul’s epistles that were intended for specific recipients;

- however, the term epistle does not adequately describe their diverse literary forms;

- all attributed to prominent leaders of the original Jerusalem church;

- three are ascribed to “pillars” of the Jerusalem church: Peter, James, and John (Galatians 2.9);

- practice of attributing works to well-known but deceased persons is called pseudonymity.

- in this, early Christians followed the lead of the Jews of the Hebrew Scriptures (e.g., Psalms of David and the Wisdom of Solomon);

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James:

- A Jewish-Christian anthology of ethical instructions;

- most scholars question the claim that the work was written by James, “the Lord’s brother” (Mt 13.55; Mk 6.3; Gal 1.19);

- the author never refers to either Jesus or his gospel;

- according to Josephus (Antiquities. 20.9.1), James was martyred ca. 60-62 CE;

- a compilation of ethical advice (59 of 108 verses are in the imperative) made between 80 and 100 CE;

- one of the last NT books to be accepted into the canon;

- addressed to the “Twelve Tribes dispersed throughout the world” (1.1); resembles a sermon more than a letter; its advice is mostly general;

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James’ Concept of Religion:

- Defines religion as typically Jewish good works (1.26-27);

- charitable practices that will save the soul and cancel a multitude of sins (5.19-20);

- the type of religion that God approves is practical:

- helping “orphans and widows” ; and

- keeping “oneself untarnished by the world” (1.27);

- James’ religion cannot be formulated into doctrines, creeds, or rituals.

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James’ Teaching on Faith:

-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);

- see 2.24;

- the implication is that one earns divine approval through hard work and service to others;

- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;

- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;

James’ Teaching on Faith:

-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);

- see 2.24;

- the implication is that one earns divine approval through hard work and service to others;

- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;

- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;

James’ Teaching on Faith:

-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);

- see 2.24;

- the implication is that one earns divine approval through hard work and service to others;

- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;

- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;

James’ Teaching on Faith:

-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);

- see 2.24;

- the implication is that one earns divine approval through hard work and service to others;

- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;

- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;

James’ Teaching on Faith:

-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);

- see 2.24;

- the implication is that one earns divine approval through hard work and service to others;

- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;

- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;

James’ Teaching on Faith:

-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);

- see 2.24;

- the implication is that one earns divine approval through hard work and service to others;

- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;

- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;

James’ Teaching on Faith:

- James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);

- see 2.24;

- the implication is that one earns divine approval through hard work and service to others;

- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;

- Martin Luther rejected James’ argument, describing the work as “strawlike” because of its failure to regonize the primacy of divine grace;

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Attack on the Rich:

-Criticism of the rich (4.13-5.4);

- Denunciation of Christian merchants and landowners who use their wealth and power to exploit their economic inferiors (Deut 24.14-15);

- employers defraud their employees;

- such injustice outrages the Creator;

- A note of optimism:

- sinners can hope for recovery;

- God’s healing grace operates through congregational prayer for the afflicted;

- the power of a good person’s prayer (5.13-20).

Attack on the Rich:

- Criticism of the rich (4.13-5.4);

- Denunciation of Christian merchants and landowners who use their wealth and power to exploit their economic inferiors (Deut 24.14-15);

- employers defraud their employees;

- such injustice outrages the Creator;

- A note of optimism:

- sinners can hope for recovery;

- God’s healing grace operates through congregational prayer for the afflicted;

- the power of a good person’s prayer (5.13-20).

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1 Peter:

- Scholars question the authorship of the work;

- addressed to churches in Asia Minor (1.1);

- written “through Sylvanus [Silas]” (5.12); thus, the reason for its excellent Greek;

- the work is probably pseudonymous and probably written after apostolic times;

- author refers to himself as “an elder” (5.1) – a church official;

- many scholars date it to the time of Domitian (ca. 95 CE) or Trajan (ca. 112 CE);

- greetings from “her who dwells in Babylon” (5.13) – the Christian code word for Rome;

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1 Peter:

- A baptismal sermon or a real letter:

- presents readers with a vivid survey of both the privileges and dangers involved in adopting the Christian way of life;

- Outline:

- 1. The privileges and values of the Christian calling (1.3-2.10);

- 2. The obligations and responsibilities of Christian life (2.11-4.11);

- 3. The ethical meaning and suffering as a Christian (4.12-5.11).

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1 Peter:

1. The privileges and values of the Christian calling (1.3-2.10):

- to an audience who does not know Jesus;

- the author emphasizes the value of the faith transmitted to them;

- use their present trials and difficulties as means of showing their commitment and quality of their love (1.3-7);

- Christians are a new “chosen race”, “a royal priesthood”, “a holy nation”, and a people claimed by God for his own (2.9-10).

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1 Peter:

2. The obligations and responsibilities of Christian life (2.11-4.11):

- The responsibilities and moral conduct of God’s people;

- this section contains Pauline ideas especially relative to matters of Christian behaviour and obedience to the Roman state (compare Romans 13 and 1 Peter 3.13-15, 2.18, and 3.1-2);

- references to Jesus descent into the Underworld (Hades):

- 3.18-20 and 4.6.

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1 Peter:

3. The ethical meaning and suffering as a Christian (4.12-5.11):

- The ethical meaning of suffering as a Christian;

- As followers of Christ, they must expect to share his suffering (4.12-16);

- What will happen to the wicked (4.17-19)?

- Elders must shepherd the flock with loving care; young people must submit to their rule (5.1-7);

- All must remain alert because the devil prowls the earth (5.8);

- the faithful who resist the devil will share in Christ’s reward (5.10).

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Jude:

- Author: “Jude, a servant of Jesus Christ and brother of James” (1.1);

- however, the work itself indicates that the time of the apostles is past (1.17);

- scholars think that the work is pseudonymous;

- composed ca. 125 CE;

- perhaps in Rome;

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Jude:

- The work castigates an unidentified group of heretics (1.4);

- Its intent is to persuade the recipients to defend orthodox Christian traditions (1.3);

- The author does not try to correct the errors of the heretics rationally;

- For this reason, the work is seen as the least creative book of the NT;

- The author verbally abuses and insults the heretics (vv. 4 and 10);

- They are doomed to suffer divine wrath (1.11);

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Jude:

- Jude cites several nonbiblical sources;

- For example, in 1.14-15 the author cites Enoch;

- Does this mean that some early Christian groups regarded Enoch as authoritative?

- Work refers to a postbiblical legend about the archangel Michael contenting for Moses’ body (1.9);

- Is this from “Assumption of Moses”, another pseudepigraphical work?

- The ending of the work is a remarkable doxology (1.24-25).

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2 Peter:

- Incorporates most of Jude into Chapter 2;

- written in the second century in Peter’s name;

- probably in Rome ca. 140-150 CE;

- late date indicated by the incorporation of Jude, a reference to Paul’s letters as “Scripture” (3.16), and its concern with the delayed Parousia (Ch. 3);

- early lists of NT books omit 2 Peter;

- one of the last works to be accepted into the NT canon;

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2 Peter:

- The author presents his credentials (1.17-18; 1.14; 3.1; 3.15);

- Against “false teachers” who pervert the apostolic traditions (2.1);

- Judgment will fall upon them (2.4-6);

- the primary goal of the work is to set forth the early Christian apocalyptic hope of the Parousia (Second Coming) (Chapter 3);

- a prediction of a holocaust (3.7, 10);

- a third world will replace the previous two destroyed – by water (Noah’s time) and by fire;

- “new heaven and a new earth” were there will be true justice, the eschatological kingdom of God (3.13);

- from God’s vantage point, the Parousia is not delayed;

- God’s slowness to act is because God wills to save all people (3.8-9).

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1, 2, and 3 John:

- traditionally ascribed to the apostle John;

- The author of 2 and 3 John identifies himself as the “Elder” (presbyteros) (2 John 1.1; 3 John 1.1);

- The author of 1 John does not mention his function or office in the church;

- most scholars believe that the same person wrote the three works;

- but the author is not identified with either the apostle John or the author of the Gospel according to John;

- the letters are generally dated to ca. 100-110 CE;

- the letters give insight into the Johannine community or “the community of the beloved disciple” that produced and used the Fourth Gospel as its standard of belief.

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1 John:

- A sermon against former members who have recently withdrawn from the Johannine community;

- they are the “anti-Christs” (2.18-19);

- the Elder is of the opinion that the “last hour” has arrived (2.18);

- the problem as to how the believer was to determine which among opposing “inspirations” was truly from God;

- the Elder is the first Christian writer to propose how believers can distinguish “the spirit of error” from “the spirit of truth (4.1-6);

- the believers are asked to “test the spirits” critically (4.1) to evaluate the reliability of the competing messengers.

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1 John:

-The Elder’s Christological test of true faith:

- Jesus (the man) and Christ (the heavenly being) were one person, “in the flesh”;

- those who deny this “light” now walk in “darkness”.

The community’s cardinal rule:

- 1 John 3.11

- people who do not love cannot know God because “God is love” (4.8-9);

- to love God is also to cherish God’s human creation (4.19-21);

- loving God necessitates keeping his commandments (5.1-5);

- this means living as Jesus did, serving others’ welfare (2.6).

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2 John:

- The author’s purpose is to warn of the “anti-Christ”, the one who teaches that Jesus Christ did not live as a material human being (1.7);

- He urges the letter’s recipients not to welcome such Christians into their homes (1.10-11);

- He cites one cardinal rule, the love that is their community’s sole guide (1.5-6).

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3 John:

- The form of a private letter from the Elder to a certain Gaius;

- The Elder’s private note to his friend Gaius asking him to extend hospitality to some Johannine missionaries (1.8);

- A rival leader denies hospitality to the missionaries and expels from the community any persons who attempt to aid them;

- This leader does not practice the community’s essential commandment.

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“Questions for Review”, pp. 515-116 in the Textbook;

“Questions for Discussion and Reflection”, p. 516 in the Textbook;

“Terms and Concepts to Remember”, p. 516 in the Textbook.