James the Just, or a variation of James, brother of the Lord (Latin: Iacobus from Hebrew: יעקב, Ya'aqov and Ancient Greek: Ἰάκωβος, Iákōbos, can also be Anglicized as "Jacob"), was, according to the New Testament, a brother of Jesus. James was personally known to Paul the Apostle (Gal 1:19). He was the first leader of the Church of Jerusalem. James was martyred, though the year and manner were disputed; Josephus records his death in 62 AD by being stoned to death on the order of High Priest Ananus ben Ananus, while Hegesippus places his death in 69 AD by being thrown off the pinnacle of the Temple by scribes and Pharisees and then clubbed to death. James, Joses, Simon, and Judas are mentioned as the brothers of Jesus as well as two or more unnamed sisters. (See Matthew 13:55; Mark 6:3.)
Catholics, Orthodox and some Protestants teach that James and others named in the New Testament as brothers of Jesus were not the biological children of Mary, mother of Jesus, but were cousins of Jesus, or step-brothers from a previous marriage of Joseph (as related in the non-canonical Gospel of James). Others consider James to be the son of Mary and Joseph.
The Catholic tradition holds that this James is to be identified with James, son of Alphaeus, and James the Less. It is agreed by most that he should not be confused with James, son of Zebedee also known as James the Great.
Eusebius records that Clement of Alexandria related, "This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church." Other epithets are "James the brother of the Lord, surnamed the Just", and "James the Righteous".
He is sometimes referred to in Eastern Christianity as "James Adelphotheos" (Ancient Greek: Ἰάκωβος ὁ Ἀδελφόθεος), meaning "James the Brother of God". The oldest surviving Christian liturgy, the Liturgy of St James, uses this epithet.
Leader of the Jerusalem Church
The Jerusalem Church was an early Christian community located in Jerusalem, of which James and Peter were leaders. The predominant place and residence of James in the city are implied by Galatians 1:19. Clement of Alexandria, as recorded by Eusebius, says: "Peter and James and John, after the Saviour's ascension, though pre-eminently honored by the Lord, did not contend for glory, but made James the Just bishop of Jerusalem."
According to Eusebius, the Jerusalem church escaped to Pella during the siege of Jerusalem by the future Emperor Titus in 70 AD and afterwards returned, having a further series of Jewish bishops until the Bar Kokhba revolt in 130 AD. Following the second destruction of Jerusalem and the rebuilding of the city as Aelia Capitolina, subsequent bishops were Greeks.
James the Just was "from an early date, with Peter, a leader of the Church at Jerusalem and from the time when Peter left Jerusalem after Herod Agrippa's attempt to kill him, James appears as the principal authority who presided at the Council of Jerusalem."
The Pauline epistles and the later chapters of the Acts of the Apostles portray James as an important figure in the Jewish Christian community of Jerusalem. When Paul arrives in Jerusalem to deliver the money he raised for the faithful there, it is to James that he speaks, and it is James who insists that Paul ritually cleanse himself at Herod's Temple to prove his faith and deny rumors of teaching rebellion against the Torah (Acts 21:18). This was a charge of antinomianism. In Paul's account of his visit to Jerusalem in Galatians 1:18-19, he states that he stayed with Cephas (better known as Peter) and James, the brother of the Lord, was the only other apostle he met.
Paul describes James as being one of the persons to whom the risen Christ showed himself, (1 Corinthians 15:3–8). In Galatians 2:9, Paul mentions James with Cephas (Peter) and John the Apostle as the three Pillars of the Church. Paul describes these pillars as the ones who will minister to the "circumcised" (in general Jews and Jewish Proselytes) in Jerusalem, while Paul and his fellows will minister to the "uncircumcised" (in general Gentiles) (Galatians 2:12), after a debate in response to concerns of the Christians of Antioch. The Antioch community was concerned over whether Gentile Christians need be circumcised to be saved, and sent Paul and Barnabas to confer with the Jerusalem church. James played a prominent role in the formulation of the council's decision. James was the last named figure to speak, after Peter, Paul, and Barnabas; he delivered what he called his "decision" (Acts 15:13-21). The original sense is closer to "opinion". James supported them all in being against the requirement (Peter had cited his earlier revelation from God regarding Gentiles) and suggested prohibitions about eating blood as well as meat sacrificed to idols and fornication. This became the ruling of the council, agreed upon by all the apostles and elders and sent to the other churches by letter.
The Encyclopædia Britannica relates that "James the Lord's brother was a Christian apostle, according to St. Paul, although not one of the original Twelve Apostles." According to Protestant theologian Philip Schaff, James seems to have taken the place of James the son of Zebedee, after his martyrdom, around 44 AD.
Modern historians of the early Christian churches tend to place James in the tradition of Jewish Christianity; whereas Paul emphasized faith over observance of Mosaic Law, James is thought to have espoused the opposite position.
According to Schaff, James was the local head of the oldest church and the leader of the most conservative portion of Jewish Christianity. Scholar James D. G. Dunn has proposed that Peter was the "bridge-man" between the two other "prominent leading figures", Paul and James the Just.
Apart from a handful of references in the synoptic Gospels, the main sources for the life of James the Just are the Pauline epistles, the Acts of the Apostles, Josephus, Eusebius and Jerome, the last two of which also quote the early Christian chronicler Hegesippus, and Epiphanius. There is no mention of James in the Gospel of John or the early portions of the Acts of the Apostles. The Synoptics mention his name, but provide no further information.
In the extant lists of Pseudo-Hippolytus of Rome, Dorotheus of Tyre, the Chronicon Paschale, and Dimitry of Rostov, he is the first of the Seventy Apostles though some sources, such as the Catholic Encyclopedia, state that "these lists are unfortunately worthless".
According to Josephus, in his work Antiquities of the Jews (Book 20, Chapter 9, 1), refers to the stoning of "James the brother of Jesus" by order of Ananus ben Ananus, a Herodian-era High Priest.
Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the Sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned.