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6; Epiph. Hoer. I-iii. 14). The traditions vary, and are of doubtful reliability, but they show that James of Jerusalem was remmbered as a Christian loyal to the Torah; and this memory is not consistent with what has been q u e d above as to the attitude of the author of the epistle to 'law'. James of Jerusalem, of all people, might be expected to appreciate the impact of the Pauline slogan of >ustification by faith and not by works'. The author of the epistle, then, has adopted the m v m t i o n of pseudonymity familiar in both Jewish and GraaxrRoman literature.
Ii. 7). T I I M i I i w Chmilim Colrh"r. Cunbdgc 1940, pp. 22-66: and E. G. SdTho Fir11 E P i I b oIS1 P&r, 2nd e d 4 Loodm 1917. Euuy II pp. l. 4. B o i m d . p o w hymw & P l * M L s &Pmnah d. npeldIy pp. 1051. ud 133 t 19 THE EPISTLE OF JAMES - amztion of the believing community (if bapismal forms detected in the epiale, this would then provide a &ng against t w rigid an assmiation of form with sittution). James and Peter may thus he seen m draw alike m the common stock of Christian ethical teaching.
And its a h a s of a h s populm philolophies would also fall into plan. % and not, as for him, involving a radical disjunction from Judaism. (It may well be that the origins of Christianity in Rome, already established Wore Paul's contact with it. R o m i. ) J a m s is 'Jewish Christian' in the lrnw that Judaism has provided for nonJa bridge to Christianity, and the elements attractive to them in it are r e u i n d in their Christianity, together, it would perm, with the u a of forms of organisation that would have been familiar fmm the synagogue: Beside the ways in which an understanding of Christ has, for Paul and the authors of Hebrews and the Revdation.