Jean-Noël Aletti, «James 2,14-26: The Arrangement and Its Meaning», Vol. 95 (2014) 88-101
The main goal of this essay is to demonstrate that the author of the Letter of James knows how to reason according to the rules of arrangement then in place in the schools and elsewhere, rules that he uses with originality. His rhetoric is not Semitic: for him, Greek is not only a language or a style but also what structures the development of his thought. The choice of a chreia as the pattern of arrangement allowed him to repeat an opinion that had become common in some Christian communities and criticize it, showing that it was erroneous. By presenting this common opinion as a maxim (gnoee), he did not need to cite Paul and thereby avoided attributing to him what was only an erroneous recapitulation of his doctrine of justification.
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JAMES 2,14-26
terion that allows pinpointing the sub-units constituted by the proofs.
Thus, the two positive examples in vv. 21-25 form two sub-units
linked by two adverbs and a coordinating conjunction (o`moi,wj de.
kai, in v. 25) that clearly are inviting the reader to discern two proofs
and thus put together vv. 21-24. Later, one will also see that v. 19 is
not the semantic center of the passage: what determines the thrust of
an argumentation is the defended thesis and not any of the proofs. If
v. 19 were not followed by vv. 21-25, it would clearly not suffice in
showing that justification is obtained by works (of faith).
There are many other criticisms that could be made concerning
this type of arrangement that is called “Semitic†by those who ad-
vocate it. But what is more useful is to present the pattern followed
by James in order to expound and justify his thesis on the connec-
tion between faith, works and justification.
II. The Chreia as a Model of the Arrangement of Jas 2,14-26
1. Chreiai at the time of the New Testament
For those who know the techniques of arrangement of the time,
this passage is typical of chreiai and more precisely of maxims. As
rightly noted by specialists in the history of ancient rhetoric, the ar-
gumentation called chreia was very widespread at the time of the
New Testament. It was one of the preferred exercises in the program
of the progymnasmata, but it was also utilized by students in ad-
vanced courses. It is customarily defined as a system of elementary
exercises on argumentation and literary arrangement whose ultimate
purpose was ethical: to furnish criteria of action and comportment 11.
If it was agreed upon to call this type of argumentation chreia,
ancient rhetors, nevertheless, distinguished the chreia from the
maxim and from the reminiscence. In this respect, a passage from
the Progymnasmata of Theon is representative:
11
On this type of argumentation, see, in particular, R.F. HOCK – E.N.
O’NEIL, The Chreia and Ancient Rhetoric. Vol. 1: The Progymnasmata (SBL
Texts and Translations 27; Atlanta, GA 1986); R.F. HOCK – E.N. O’NEIL, The
Chreia and Ancient Rhetoric. Vol. 2: Classroom Exercises (Writings from the
Greco-Roman World 2; Atlanta, GA 2002).