Episode 3327: The Epistle of James should come with a caution Sticker

I receive a song from a Deacon called “James should come with a warning sticker” which was created by J. Michael West. It was very well done in a modern way but before I play it for you let me provide some context first.
The Council of Trent very clearly built its teaching on the exact points where Luther clashed with the Epistle of James especially on justification, works, and the possibility of losing grace.
1. Luther vs. James: the Setup
Luther taught:
• We are justified by faith alone (sola fide)
• Good works are not involved in justification
• James is an “epistle of straw” and less important theologically
• Justification is mainly a legal declaration (imputed righteousness), not an interior renewal
James, on the other hand, says:
“You see that a man is justified by works, and not by faith alone.” (James 2:24)
The Council of Trent (1545–1563) was convened largely in response to the Protestant Reformation, including Luther’s teaching. Its Decree on Justification (Session 6, 1547) is the key text where James stands behind its doctrine.
2. Trent’s Core Teaching on Justification (Session 6)
Trent teaches that:
• We are justified by God’s grace through the merits of Christ.
• Justification is not only a legal declaration, but also an interior renewal of the soul.
• Faith is the beginning, foundation, and root of justification.
• But faith alone, without hope and charity, does not justify.
This is exactly James:
• Faith must be living.
• Living faith is shown in works of charity.
• “Faith without works is dead” (James 2:17, 26).
Trent doesn’t constantly quote James by name, but its theology tracks James point for point against Luther’s “faith alone.”
3. Where Trent Echoes James Directly
A. Canon 9 – Condemning “Faith Alone” as Luther Meant It
Canon 9 of the Decree on Justification:
If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification… let him be anathema.
That’s James 2 in canon form.
James says:
• “You see that a man is justified by works, and not by faith alone.” (2:24)
Trent says:
• Anyone who claims faith alone, with no cooperation, justifies is condemned as contrary to the true faith.
They don’t put “(cf. James 2:24)” after it, but they didn’t need to. Everyone knew James was the Scripture Luther struggled with and minimized.
B. Justification as Something That Can Increase (James 2’s Dynamic View)
Trent also teaches that justification can grow:
“Having been justified… they are further justified… by the observance of the commandments of God and of the Church, faith cooperating with good works.”
This clearly reflects:
• Abraham being “justified by works” when he offered Isaac (James 2:21–22)
• Faith being “made perfect” by works (James 2:22)
This opposes Luther’s view that:
• Justification is a one-time, complete legal act
• Works do not increase justification, only show it
Trent sides with James: justification is living, growing, perfected by works.
C. The Necessity of Keeping the Commandments
James warns:
• It’s not enough to “believe”; we must do.
• Breaking even one commandment makes someone “guilty of all” (James 2:10).
• The faith that saves is always joined with obedience and mercy toward others.
Trent echoes this by teaching:
• The justified must keep God’s commandments.
• Anyone who says it’s impossible or unnecessary to keep the commandments is condemned.
• Works done in grace are truly pleasing to God and play a role in our final salvation.
This directly counters Luther’s suspicion of “good works” language and his fear that it undermines Christ’s merits. Trent, like James, insists: Christ’s grace produces real obedience and that obedience matters.
4. James and the Possibility of Losing Grace
James warns believers:
• About judgment
• About allowing sin to grow
• About needing to be brought back if they stray:
“He who brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins.” (James 5:20)
Trent likewise teaches:
• Justified people can fall from grace through mortal sin.
• They must be restored through the sacrament of Penance.
• Final perseverance is a gift that must be humbly asked for.
This contradicts later Protestant ideas like “once saved, always saved” and harmonizes with James’ sober warnings.
5. Sacramental Overtones: Confession, Priests, Anointing
James 5:
• “Is any among you sick? Let him call the priests of the Church…”
• “Confess your sins one to another…”
• The “prayer of a righteous man” and the lifting up of the sick
Trent doesn’t quote James every time here, but:
• Session 14 (On Penance) and Session 14 (On Extreme Unction) reflect James’ theology closely.
• Confession of sins, priestly ministry, sacramental anointing all appear in Trent’s sacramental teaching and are grounded in texts like James 5.
Again: Luther rejected sacramental confession as necessary for justification; Trent, following James, affirms it strongly.
6. Why This Is “Using James Against Luther”
In short:
• Luther:
o Downgraded James
o Emphasized faith alone
o Treated justification as a legal covering, not an interior transformation
o Was wary of works, merit, sacraments, and falling from grace
• Trent:
o Insisted that faith without works is dead
o Taught that we are justified by grace, but we cooperate with that grace
o Used James’ categories: living faith, perfected by works, judged by deeds
o Structured its canons to exclude Luther’s reading while embracing James’ teaching
So even without constantly saying “James 2:24,” the Council of Trent’s doctrine of justification is basically:
A systematic defense of James (and the full Catholic reading of Paul) against Luther’s narrowing of Paul and rejection of James’ implications.