James, son of Alphaeus

2.1. Birth and Family Connections

James was the son of Alphaeus and Mary. According to some traditions, his mother, Mary, was a relative of the Virgin Mary, which would make James a cousin of Jesus Christ. This view is supported by Jerome, who proposed that Mary, wife of Alphaeus, was the sister of Mary, the mother of the Lord, and is identified with "Mary of Clopas" mentioned in the Gospel of John. Papias of Hierapolis, an early Christian writer, also relates that Mary, wife of Alphaeus, was the mother of James the Less and Joseph, and a sister of Mary, the mother of the Lord. The ancient historian Hegesippus suggests that Alphaeus is identical to Cleopas, further linking James to Jesus' family through Saint Joseph, Jesus' foster father.

Traditions describe James as a deeply pious individual from his early life. He reportedly lived a strict ascetic lifestyle, abstaining completely from meat and alcohol. He did not concern himself with his outward appearance, wearing only a long outer garment and a cloak, and walking barefoot. His dedication to prayer was so profound that his knees were said to have become calloused like a camel's feet. He also meticulously observed Jewish law daily.

2.2. Calling as an Apostle

James, son of Alphaeus, is consistently named as one of the Twelve Apostles in all three Synoptic Gospels (Matthew 10:3, Mark 3:18, Luke 6:15) and in the Book of Acts (Acts 1:13). While the Gospels detail the calling of other apostles like Peter, Andrew, James, son of Zebedee, and John the Apostle, specific details about James, son of Alphaeus's individual calling are not provided. Some traditions suggest he was also among the Seventy Disciples appointed by Jesus.

3.1. James the Less

James, son of Alphaeus, is widely identified with "James the Less" (Ἰάκωβος ὁ μικρός_{Iakōbos ho mikros}^{Greek, Ancient}), an epithet also translated as "the Minor," "the Little," or "the Younger." This designation serves to distinguish him from James, son of Zebedee, who is often referred to as "James the Greater." The term "James the Less" appears in the Gospel of Mark (Mark 15:40), referring to "Mary the mother of James the younger and of Joses", and in parallel passages in Matthew (Matthew 27:56) and Mark (Mark 16:1) as "Mary the mother of James."

Jerome, a prominent Church Father, explicitly identified James, son of Alphaeus, with James the Less in his work The Perpetual Virginity of Blessed Mary. He posited that "the Mary who is described as the mother of James the Less was the wife of Alphæus and sister of Mary the Lord's mother, the one who is called by John the Evangelist 'Mary of Clopas'." This identification was further supported by Papias of Hierapolis, who stated that "Mary, mother of James the Less and Joseph, wife of Alphaeus was the sister of Mary the mother of the Lord, whom John names of Cleophas."

Modern biblical scholars, however, are divided on the correctness of this identification. While the New Bible Dictionary supports the traditional view, scholars like John Paul Meier find it unlikely, and D. A. Carson and Darrell Bock consider it possible but not certain.

3.2. Distinction from James, son of Zebedee

It is important to clarify that James, son of Alphaeus, is distinct from James, son of Zebedee, who was also one of the Twelve Apostles. The New Testament consistently lists them separately in the apostolic rosters. James, son of Zebedee, often called "James the Greater," was the brother of John the Apostle and was part of Jesus' inner circle, present at significant events like the Transfiguration and the Garden of Gethsemane. The distinction between the two Jameses is clear in the biblical accounts, even when both are mentioned in proximity.

3.3. Identity with James, brother of Jesus

One of the most significant controversies surrounding James, son of Alphaeus, is his potential identification with James, brother of Jesus (also known as James the Just), who became a prominent leader of the early Jerusalem church.

Jerome, reflecting the prevailing opinion of the Early Church and upholding the doctrine of the perpetual virginity of Mary, proposed that James, son of Alphaeus, was indeed James, the brother of the Lord (mentioned in Galatians 1:19). In this "Hieronymian view," the term "brother" is interpreted as "cousin" to reconcile the familial relationship with Mary's perpetual virginity. This perspective became widely accepted within the Roman Catholic Church. However, Eastern Orthodox, Eastern Catholic, and Protestant traditions generally distinguish between James, son of Alphaeus, and James, the brother of Jesus.

The connection between Alphaeus and Clopas is also central to this discussion. Some scholars suggest that Alphaeus and Clopas are different Greek or Aramaic pronunciations of the same Hebrew name. Papias of Hierapolis, in a surviving fragment, states that "Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph," was the sister of Mary, the mother of the Lord. This would mean James, the brother of the Lord, was the son of Alphaeus.

Furthermore, two works attributed to Hippolytus of Rome, "On the Twelve Apostles of Christ" and "On the Seventy Apostles of Christ," state that "James the son of Alphaeus, when preaching in Jerusalem was stoned to death by the Jews, and was buried there beside the temple." This account of martyrdom is identical to that traditionally ascribed to James, the brother of Jesus, which lends some plausibility to their identification, although these works are often considered spurious by modern scholars.

The medieval collection of hagiographies, The Golden Legend, compiled by Jacobus de Voragine, explicitly identifies James the Less with the "brother of our Lord," stating he was called "James the Just" for his holiness and "James the son of Alphaeus." It also asserts that he sang the first Mass in Jerusalem and was its first bishop.

3.4. Relationship with Matthew the Apostle

The name Alphaeus also appears in the New Testament as the father of Levi, the tax collector, who is identified as Matthew the Apostle in the Gospel of Matthew (Matthew 9:9). This has led some to infer that James, son of Alphaeus, and Matthew might have been brothers. However, while James is consistently identified as "son of Alphaeus" in the apostolic lists, Matthew is never explicitly referred to as "son of Alphaeus" in the Bible. Furthermore, unlike James and John, who are explicitly named as brothers and sons of Zebedee, the New Testament does not explicitly state that James and Matthew were brothers.

4.1. Mentions in the Gospels

James, son of Alphaeus, is included in the lists of the Twelve Apostles in the Synoptic Gospels:

• Matthew 10:3
• Mark 3:18
• Luke 6:15

The Gospel of Mark is the earliest known source to mention "James, son of Alphaeus" as one of the twelve. Mark also mentions "James the Greater" and "James the brother of Jesus" (Mark 6:3). Mark refers to a James at the Transfiguration (Mark 9:2), the Mount of Olives (Mark 13:3), and the Garden of Gethsemane (Mark 14:33), but does not explicitly clarify which James is being referred to, though the context often implies James, son of Zebedee. Mark 15:40 mentions "Mary mother of James the Younger and Joseph," and Mark 6:3 notes that James, the brother of Jesus, has a brother named Joseph.

The Gospel of Matthew also lists James, son of Alphaeus (Matthew 10:3). Matthew distinguishes between James, son of Zebedee (Matthew 10:2), and James, brother of Jesus (Matthew 13:55). Matthew clarifies that the James present at the Transfiguration (Matthew 17:1) and in the Garden of Gethsemane (Matthew 26:37) is the son of Zebedee. Matthew 27:56 mentions "Mary, the mother of James and Joseph" at the crucifixion, without the epithet "the younger."

4.2. Mentions in the Book of Acts

James, son of Alphaeus, is also listed among the apostles in the Book of Acts:

• Acts 1:13

Beyond this listing, the Book of Acts contains other references to a James who is a prominent figure in the early church. In Acts 12:17, Peter, after miraculously escaping prison, instructs those present to "tell James and the brothers about this." Later, in Acts 15:13-21, James plays a decisive role in the Jerusalem Council. While these later mentions are widely understood to refer to James, brother of Jesus, some traditions, particularly those that identify James, son of Alphaeus, with James, brother of Jesus, would attribute these actions to him.

5.1. Leader of the Jerusalem Church

According to long-standing church tradition, James, son of Alphaeus, served as the first bishop or leader of the Jerusalem church. This role is highlighted in sources like The Golden Legend and is corroborated by early church historians such as Eusebius of Caesarea. After the Pentecost, he was reportedly entrusted with the governance of the Jerusalem church, diligently engaging in missionary activities. He is also credited with establishing various rites for the early Christian Mass, which were later simplified by figures like Basil the Great and John Chrysostom. The ancient Syriac text, The Teaching of the Apostles, emphasizes James's crucial leadership, stating that Jerusalem and the surrounding regions of Palestine, Samaria, Philistia, Arabia, Phoenicia, and Caesarea received their priestly inspiration from him, recognizing him as the law-giver and leader of the Apostolic Church.

5.2. The Jerusalem Council

James played a pivotal role in the Council of Jerusalem, as recorded in Acts 15. When a dispute arose concerning whether Gentile converts needed to be circumcised and adhere to the Mosaic Law to be saved, James delivered the final judgment. After Peter's address, James affirmed that salvation comes through the grace of the Lord Jesus Christ and rebirth, not through circumcision. He proposed that Gentile believers should only be enjoined to abstain from things polluted by idols, from sexual immorality, from what is strangled, and from blood (Acts 15:13-21). This decision was crucial for the integration of Gentile believers into the nascent Christian community and demonstrated James's authority and wisdom in guiding the early church. His success in bringing many Jews to faith is also noted in Acts 21:20.

6.1. Debate on the Authorship of the Epistle of James

The Epistle of James is traditionally attributed to a James, and while some traditions link it to James, son of Alphaeus, critical scholarship often attributes it to James, brother of Jesus, or another James. The Epistle itself introduces its author simply as "James, a servant of God and of the Lord Jesus Christ" (James 1:1), without explicitly claiming apostleship or a direct familial relationship to Jesus.

The Epistle of James is considered the first of the seven Catholic Epistles in the New Testament. Its primary focus is on the practical application of Christian faith in daily life, emphasizing the importance of good works as a demonstration of genuine faith (James 1:22, 2:14, 2:17). The letter also contains the only biblical reference to the Anointing of the Sick (James 5:14-15). The author's vivid descriptions and comparisons, such as those related to farming and nature (e.g., James 1:10-11, 3:3, 5:7), have led some commentators to suggest that the author had a background in agriculture.

7.1. Biblical Account (Acts 12)

The Book of Acts records the martyrdom of a James in Acts 12:1-2, stating that King Herod Agrippa I "had James, the brother of John, put to death with the sword." This James is explicitly identified as the brother of John, who is known to be James, son of Zebedee (Matthew 4:21). Therefore, most scholars, including Robert Eisenman and Achille Camerlynck, conclude that the James mentioned in Acts 12 is James, son of Zebedee, and not James, son of Alphaeus, as the latter is not explicitly stated to have a brother named John in the biblical accounts. Herod Agrippa's persecution also extended to Peter, whom he intended to execute as well.

7.2. Traditional Accounts of Martyrdom

Despite the biblical account of James, son of Zebedee's death, various traditions describe the martyrdom of James, son of Alphaeus:

• Stoning:** According to a tradition recorded in the works attributed to Hippolytus of Rome, James, son of Alphaeus, was stoned to death by the Jews in Jerusalem and buried near the temple. This account aligns with the traditional martyrdom of James, brother of Jesus. The Korean tradition elaborates that the Pharisees, jealous and wary of him, forcibly brought him to the Jerusalem Temple during Passover. After he steadfastly refused to deny his faith, they pushed him from the pinnacle of the temple and then stoned him to death.
• Crucifixion:** Another tradition states that James was crucified at Ostrakine in Lower Egypt, where he had been preaching the Gospel. This event is believed to have occurred around 62 AD.
• Sawn Apart:** In Christian art, James the Less is often depicted holding a fuller's club or a saw. The saw as a symbol is linked to a tradition that his body was sawn into pieces as part of his martyrdom.

8.1. Feast Days and Veneration

James, son of Alphaeus, is venerated as a saint across various Christian denominations. His feast days include:

• Roman Catholic Church:** May 3 (shared with Philip the Apostle).
• Eastern Orthodox Church:** October 9 and June 30 (Synaxis of the Apostles). Some Eastern Orthodox calendars also list October 23.

8.2. Historical Significance and Assessment

Although direct biblical accounts of James, son of Alphaeus's life are sparse, his traditional roles as the first bishop of Jerusalem and a key figure at the Jerusalem Council underscore his importance in the formative years of Christianity. His ascetic lifestyle and unwavering piety, as described in tradition, highlight a model of devotion for early believers. He is considered a patron saint of pharmacists, hat makers, and those near death, as well as various cities and countries. His legacy is one of quiet leadership and steadfast faith, contributing significantly to the establishment and direction of the early Christian church.