2) Faith Again: The Problem of James

In the Christian world today, one means through which the idea of faith is distorted is through what I believe to be misled interpretations of the gospel of James, specifically chapter 2 verses 14-26.  Not that I contend that the whole book should be thrown out and considered uncanonical; I’m sure that there are plenty of informed people with such an opinion, but being myself brutally uneducated, I am forced to operate on the a priori assumption that James was, in fact, divinely inspired upon writing his letter.  James’s repeated assertion in verses 17, 20, and 26 that “faith without deeds is dead” is often cited by those who vouch for a works-based soteriology (by this, I am referring to a plan of salvation dependent entirely upon the individual’s good deeds).  

Christians with a faith-based soteriology (that is, a plan of salvation dependent entirely upon the individual’s faith in Christ) counter by reminding such people that a works-based soteriology is simply impossible to square with the overall message of the gospel of John, specifically 3:15-16, 6:40, and 8:24.  In addition, there are several instances within Paul’s epistles where he clearly advises against a works-based soteriology, while at the same time upholding a faith-based soteriology:

For we maintain that a man is justified by faith apart from observing the law (Rom. 3:28 NIV, see also Rom. 8:3-4, Gal. 3:23-25, 5:4-6, Eph. 2:8-9, Phil. 3:9, Col. 2:13-14, and Tit. 3:4-5).

Paul’s beliefs are affirmed also in the letter written to the Hebrews by an unknown author, possibly even Paul himself:

The former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better hope was introduced, by which we draw near to God (Heb. 7:18-19, see also Heb. 10:1-4).

Peter and John affirm this soteriology to lesser degrees in their own letters (1 Pet. 1:9 and 1 John 5:11-12).  I agree with these contentions entirely, but in regards to deriving a works-based soteriology from the gospel of James, I would like to make an even bolder argument.  Even if the epistle of James is allowed to stand alone, verses 14-26 in the second chapter of James cannot support a works-based soteriology.