cularly plain. Among the numerous
proofs of this connection we must content ourselves with noticing the
agreement as to the spiritual view of the Law (Jas. i. 25; ii. 8, 12,
13; Matt. v. 17-44), the blessings of adversity (Jas. i. 2, 13; ii. 5;
v. 7, 8; Matt. v. 3-12), the dangers of wealth (Jas. i. 10, 11; ii. 6,
7; iv. 13-16; v. 1-6; Matt. vi. 19-21, 24-34), the true nature of
prayer (Jas. i. 5-8; iv. 3; v. 13-18; Matt. vi. 6-13), the necessity of
forgiving others (Jas. ii. 13; Matt. vi. 14, 15), the tree known by its
fruits (Jas. iii. 11, 12; Matt. vii. 16-20), the prohibition of oaths
(Jas. v. 12; Matt. v. 34-37), the Judge before the door (Jas. v. 9;
Matt. xxiv. 33). Many other coincidences can be found. The "perfect
law" upheld by St. James, a law both "free" and "royal," irresistibly
reminds us of the legislation of the Messianic King in our first Gospel.

In v. 14-16 we have a direction given with regard to the anointing of
the sick by the presbyters of the Church. This rite, perverted by the
Gnostics in the 2nd century, survived that perversion. The first full
directions for it in a Catholic document are in the prayers of Bishop
Sarapion of Thmuis in Egypt, about A.D. 350. In the Eastern Church the
oil used for this purpose may be consecrated by presbyters, contrary to
the usual practice of the West, which requires it to be consecrated by
a bishop.

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ANALYSIS

Salutation (i. 1).

Human trial and the wisdom which enables us to profit by it, a warning
against double-mindedness, Christianity exalts the lowly, riches are
transitory, trial brings blessing, trial due to lust is not a trial
from God but from self, God is the Source of all our good (i. 2-18).

We must receive the divine word with humility and act upon it, kindness
and purity are the best ceremonial (i. 19-27).

Christian behaviour towards rich and poor to be based on the royal law
of love; violation of that law is a breach of God's command, which
embraces motive as well as action (ii. 1-13).

Intellectual faith is no substitute for godly works, Abraham and Rahab
were justified by works (ii. 13-26).

The responsibility of teaching, the difficulty and importance of
controlling the tongue (iii. 1-12).

Christian wisdom contrasted with the animal wisdom of faction (iii.
13-18).

The cause of quarrelling is selfish desire, which infects even your
prayers, the adultery of a soul which indulges in worldliness and
pride, cease from f