St. James the just (cousin of the Lord)

St. James the Just (cousin of the Lord)

Dear Brothers and Sisters in Christ,

Today, I want to revisit and expand on a topic close to my heart: the life and legacy of St. James the Just, known as James the Less, the first Bishop of Jerusalem, and traditionally called the "brother of the Lord." This updated post aims to clarify his relationship to Jesus, explore his pivotal role in the early Church, and reflect on his timeless teachings, all while incorporating fresh insights from recent discussions and scholarship. As we focus solely on James, let’s dive into his story with renewed appreciation for his faith and leadership.

Clearing the Confusion: 

James as Cousin, Not Brother

One of the most debated aspects of St. James’s identity is his designation as the "brother of the Lord" (Galatians 1:19). Let me clarify: in both Catholic and Orthodox traditions, James is not considered a biological sibling of Jesus but rather a cousin or close kinsman. The Greek word adelphoi ("brothers") used in the New Testament (e.g., Matthew 13:55, Mark 6:3) often referred to extended family members in Jewish and Aramaic culture, not just literal siblings.

In the Catholic tradition, the majority view, solidified by St. Jerome in the 4th century (Against Helvidius), holds that James and the other "brethren" were cousins, likely the sons of Mary, the wife of Clopas, who was a relative of the Virgin Mary (John 19:25). This aligns with the doctrine of Mary’s perpetual virginity, a teaching affirmed by the Second Council of Constantinople (553 AD) and upheld in Catholic theology. A few early Western Church Fathers, like St. Ambrose, St. Hilary of Poitiers, and St. Gregory of Tours, explored alternative views, but the cousin interpretation became the standard in the Latin rite.

In the Eastern Orthodox tradition, the prevailing view among Greek Fathers, such as St. Epiphanius of Salamis and the Protoevangelium of James (c. 150 AD), is that the "brethren" were children of St. Joseph from a previous marriage, making them Jesus’ stepbrothers. A minority of Orthodox theologians leaned toward the cousin theory. Both perspectives—East and West—agree that James was not a son of Mary, preserving her role as the ever-virgin Mother of God. Recent scholarship, including posts found on X, continues to debate these interpretations, with some modern Protestants favoring a literal sibling view, though this remains a minority position in historical Christianity.

This distinction matters because it reflects the early Church’s reverence for the mystery of the Incarnation. James’s familial tie to Jesus, whether as cousin or stepbrother, gave him a unique perspective, bridging Jewish tradition and the emerging Christian faith.

Who Was St. James the Just?

James, likely born around the same time as Jesus in Galilee, was the son of Alphaeus (or Clopas) and Mary, according to tradition. Early in Jesus’ ministry, James and his family were skeptical, as seen in Mark 3:21, where they thought Jesus was "out of his mind." Yet, a transformative encounter with the risen Christ (1 Corinthians 15:7) changed everything. James became a devoted follower and a foundational figure in the Jerusalem Church.

By around 44 AD, after the martyrdom of St. James the Greater (one of the Twelve Apostles), James the Just emerged as the first Bishop of Jerusalem. His leadership was crucial during a turbulent period of persecution and theological debate. Known as "the Just" for his piety, asceticism, and fairness, James earned respect from both Christians and Jews. Eusebius, quoting Hegesippus, describes him as a man of intense prayer, with knees "like a camel’s" from constant kneeling, and a lifestyle marked by vegetarianism, abstinence from alcohol, and ritual purity.

A Leader at the Council of Jerusalem

James’s most significant contribution came at the Council of Jerusalem (Acts 15, c. 49-50 AD), a defining moment for early Christianity. The Church faced a critical question: must Gentile converts follow Jewish laws like circumcision? As bishop, James presided over the council, listening to Peter, Paul, and Barnabas before delivering a balanced judgment: "It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God" (Acts 15:19). His decision, rooted in Scripture (Amos 9:11-12), welcomed Gentiles without imposing the full Mosaic Law, enabling Christianity to become a universal faith. This moment showcases James as a unifier, harmonizing Jewish roots with the Gospel’s global mission.

The Epistle of James: A Guide for Christian Living

Tradition attributes the Epistle of James to him, a concise yet powerful letter written around 45-50 AD to Jewish Christians scattered abroad (James 1:1). Often compared to wisdom literature like Proverbs, it emphasizes practical faith: enduring trials, controlling speech, caring for the marginalized, and living out belief through action. The famous verse, "Faith by itself, if it does not have works, is dead" (James 2:17), complements Paul’s teachings on justification by faith, showing that true faith manifests in love and service. Recent discussions on X highlight the epistle’s enduring relevance, with users noting its call to authenticity in a world of performative spirituality.

Martyrdom and Legacy

James’s unwavering faith led to his martyrdom in 62 AD. According to Flavius Josephus (Antiquities of the Jews, Book 20, Chapter 9), James was stoned to death on the orders of the high priest Ananus during a gap in Roman governance. Eusebius adds that James was thrown from the Temple’s pinnacle and clubbed to death while praying, "Father, forgive them, for they know not what they do"—an echo of Jesus’ words. His death solidified his reputation as a martyr and a model of Christlike forgiveness.

Today, St. James is venerated across Christian traditions. Catholics celebrate his feast on May 3 (with St. Philip), while Orthodox Christians honor him on October 23. His relics are said to rest in the Armenian Cathedral of St. James in Jerusalem, a pilgrimage site. On X, users recently shared reflections on his leadership, with one post calling him "the steady hand that kept the early Church grounded."

Why James Matters in 2025

In our polarized world, St. James the Just offers a timeless example of faith in action, unity in diversity, and courage under pressure. His ability to bridge divides—between Jewish and Gentile Christians, tradition and innovation—speaks to our need for dialogue and compassion today. His epistle challenges us to live authentically, ensuring our faith bears fruit in justice and mercy.

For those eager to explore more, I recommend reading the Epistle of James, delving into Eusebius’s Ecclesiastical History, or visiting online resources like the Catholic Encyclopedia or OrthodoxWiki for deeper insights. Let’s take inspiration from James to live boldly for Christ, just as he did.

In Christ, Matthew E Treviño 

Share your thoughts on St. James in the comments below or on X! How does his example inspire your faith journey?

Queen of Heaven???

Is Mary Really the Queen of Heaven?

The simple answer is yes. In this blog, I'll be unpacking a Biblical Tradition and a funny misstep some may take.

If you’ve ever heard someone call Mary, the mother of Jesus, the "Queen of Heaven and Earth," you might wonder where that title comes from. Is it just a fancy Catholic tradition, or is there something deeper rooted in Scripture? Spoiler alert: it’s deeply biblical, tied to an ancient Jewish tradition that goes all the way back to King David. But not everyone sees it that way—some folks, like our friends in the Seventh-day Adventist (SDA) community and a few other sects of Protestants and Evangelicals, grab a verse from Jeremiah and think they’ve cracked the case against it. Let’s unpack this, explore the roots of Mary’s queenship, and have a chuckle at how a certain critique misses the mark.

The Davidic Roots of Mary’s Queenship

In Catholic theology, Mary is honored as the Queen of Heaven and Earth because her Son, Jesus, is the ultimate Davidic King, the "King of kings" (Revelation 19:16). This isn’t just a poetic title—it’s grounded in the ancient Jewish tradition of the gebirah, or queen mother. Back in the days of kings like David and Solomon, the king’s mother held a special role. Why not the king’s wife? Well, kings often had multiple wives (hello, polygamy), so elevating one wife above the others could get messy. Instead, the king’s mother was given the role of queen, acting as an advisor and intercessor, often seated at the king’s right hand.

Take Bathsheba, for example. In 1 Kings 2:19, we see her as queen mother under her son Solomon’s reign: "So Bathsheba went to King Solomon to speak to him for Adonijah, and the king rose to meet her and bowed down to her. Then he sat on his throne and had a seat brought for the king’s mother, and she sat on his right." That’s a big deal! This pattern of the queen mother’s prominence repeats throughout the books of Kings and Chronicles for the Kingdom of Judah. Fast forward to the New Testament, and Catholics see Mary as the ultimate gebirah—the mother of Jesus, the eternal Davidic King whose kingdom surpasses all earthly ones.

This connection makes Mary’s title as Queen of Heaven and Earth a natural extension of her role as Jesus’ mother. She’s not divine, but she’s uniquely honored as the mother of the King, interceding for us just as the queen mothers did in ancient Israel. It’s a beautiful, biblical analogy that ties the Old and New Testaments together.

The SDA Critique: A Biblical Misstep

Now, here’s where things get interesting—and a bit funny. Some groups, like Seventh-day Adventists, reject the idea of Mary as Queen of Heaven. They argue that it’s unbiblical and even idolatrous, often pointing to a couple of verses in Jeremiah to make their case. Specifically, they cite Jeremiah 7:18, which says, "The children gather wood, the fathers kindle the fire, and the women knead dough, to make cakes to the queen of heaven and to pour out drink offerings to other gods, to provoke Me to anger." They also lean on Jeremiah 44:17-19, 25, where the people of Judah defiantly burn incense and make offerings to this "queen of heaven," believing it brought them prosperity.

For SDAs, these verses are a warning against false worship, and they see the Catholic title for Mary as a dangerous echo of this pagan goddess (likely Ishtar or Astarte). They’ll often argue that calling Mary the Queen of Heaven risks slipping into idolatry, and they point to these texts as proof that the Bible condemns such a title outright. Sounds convincing, right? Well, not so fast.

Here’s the irony—and it’s kind of chuckle-worthy. The "queen of heaven" in Jeremiah is a pagan deity, totally unrelated to the Jewish gebirah tradition or to Mary. The passages in Jeremiah are about idol worship that angered God, not about the legitimate role of a king’s mother in the Davidic line. By equating Mary’s queenship with this pagan figure, SDAs are cherry-picking verses and missing the broader biblical context. It’s like saying all kings are bad because some worshipped Baal! The gebirah tradition, exemplified by figures like Bathsheba, is a completely different concept, rooted in God’s covenant with David and fulfilled in Jesus’ eternal kingdom.

Why the Disconnect?

So why do SDAs lean so hard on Jeremiah? It’s likely because those verses are the only places in the Bible that explicitly mention a "queen of heaven," and they sound like a handy rebuttal to Catholic teaching. But it’s a classic case of reading something out of context. The Catholic understanding of Mary’s queenship doesn’t come from pagan goddess worship—it comes from the very biblical, very Jewish tradition of the Davidic kingdom. Mary’s role as queen mother flows from her unique relationship with Jesus, not from some ancient fertility cult.

In fairness, SDAs are passionate about sola scriptura and avoid anything that smells like idolatry. They see Mary’s exalted titles and worry it elevates her above what Scripture allows. But the humor lies in how they grab those Jeremiah verses, thinking it’s a checkmate, when really it’s a swing and a miss. The Catholic view of Mary as Queen of Heaven isn’t about making her divine—it’s about honoring her role in salvation history as the mother of the King, rooted in a tradition that’s as old as Israel’s monarchy.

Wrapping It Up

The idea of Mary as Queen of Heaven and Earth is a beautiful thread woven through Scripture, from the Davidic queens like Bathsheba to the ultimate fulfillment in Jesus and His mother. It’s not about worshipping Mary but recognizing her unique place in God’s plan as the gebirah of the eternal kingdom. The SDA critique, while well-intentioned, trips over a misunderstanding, conflating a pagan "queen of heaven" with a biblical tradition that’s entirely different. Next time someone throws Jeremiah 7:18 at you, just smile, point them to 1 Kings 2:19, and maybe have a little laugh at the mix-up. After all, the Bible’s story is bigger—and more connected—than a single out-of-context verse.

What do you think? Have you run into other arguments about Mary’s role that seem to miss the mark? Let’s keep the conversation going in the comments!