Apostles Anglican Church
Fr. John A. Roop

The Epistle of St. James. Christian Living 101
Chapter 3: Teaching, the Tongue, and Wisdom

The Lord be with you.
And with your spirit.
Let us pray.

Almighty God, your truth endures from age to age: Direct in our time, we pray, those who speak where many listen and write what many read; that they may speak your truth to make the heart of this people wise, its mind discerning, and its will righteous; to the honor of Jesus Christ our Lord. Amen.

Introduction

When our daughter Mary Kathleen started college, she majored in nursing. At the end of her first year she called her mother and me and said she needed to talk with us about school, and she asked if we could meet at Barnes and Noble for coffee. After pleasantries and small-talk there, she plucked up her courage and gave us the bad news; she had decided that she didn’t want to be a nurse after all. She probably thought that we would be upset, but we weren’t. We told her that part of the college experience was finding out what you didn’t want to do. We couldn’t afford for her to do that repeatedly, but once was no problem. Then we asked her if she knew what she did want to do. This is when the discussion took a nose dive. She told us she wanted to be a teacher.

Most of you know — but for the sake of any newcomers I’ll mention it — that her mother Clare and I are both retired high school teachers with a combined teaching experience of half a century; we’ve earned the right to speak about the profession. What followed was an hour long discussion in which we told our daughter all the reasons she most definitely did not want to be a teacher. Now, understand that both Clare and I loved teaching. But we also know how difficult it is and how cultural and sociological and political changes over the past few years have made it increasingly difficult. After giving her many reasons not to be a teacher, I finally told her this: There is only one reason to be a teacher; if you are called to it and you cannot imagine your life spent doing anything else. When she told us that that was the case, I ended the conversation with this: Then you must be the best teacher you can possibly be because it is an important profession and the students deserve the best.

I have long thought of teaching as a noble profession, a high calling, a ministry. If that’s true for public education — what we might describe as secular education, though I dislike that term — it is also true for religious education, for the teaching of the faith within the Church.

From its earliest days the Church has recognized the office of teacher or the ministry of teaching as a spiritual gift necessary for the equipping of the saints and for the traditioning — the passing on — of the faith whole and intact. St. Paul writes to the Church at Ephesus:

Ephesians 4:11–14 (ESV): 11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.

The task of the teacher is not just to pass along information, but to form disciples, to equip the primary ministers of the church for their ministries, to prepare them to withstand the assaults of the world, the flesh, and the devil.

Teaching is a crucial part of the holistic ministry of the Church along with apostolic authority, prophetic witness, evangelistic zeal, and pastoral care; it is a spiritual gift and a holy vocation. It is so important that St. Paul instructs St. Timothy:

1 Timothy 5:17 (ESV): 17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.

Essentially St. Paul says, “Double the pay of those priests/bishops who also preach and teach.” Double honor in this context means a double stipend. But it is also true that honor, in the sense of esteem, was accorded the teachers in the Church; in fact, they were held in such high esteem that apparently some members of the body were seeking to be teachers for the honor and not because they were gifted for that ministry and called to it. This seems to be the situation that James addresses next in his letter, and he uses it as a stepping-off point for the more general issue of speech. If what we do matters — and he has already made the point strongly that it does — then what we say matters, too.

Taming the Tongue (James 3:1-12)

James 3:1–2 (ESV): 1 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.

Remember that James writes from a Jewish perspective. There was a common understanding in Judaism that one generally didn’t take upon oneself unnecessary obligations. For example, Jewish men had religious obligations under the Law from which Jewish women were exempt. Why? Because the domestic obligations typical falling to Jewish women constituted much of their “religious” practice — domestic religion we might call it — and demanded much of their time; other obligations required of men would have been burdensome for women. Why take that on unnecessarily? Similarly, Gentiles who wanted to worship the God of Abraham, Isaac, and Jacob could do so without assuming the full burden of the Law; they did not have to become, and were not encouraged to become, Jewish in order to be righteous. These are the God-fearers that we read about in the New Testament. So, to assume an unnecessary religious burden was somewhat of a foreign concept in Judaism. You do what is commanded, but you don’t necessarily seek out more. There were, certainly, provisions for religious vows, but these were exceptions and not the general rule.

I have sometimes applied this same notion to ordination. I have said about the priesthood that anyone who really wants to be a priest, who just has to be priest either (1) doesn’t know what he’s getting himself into or (2) falsely sees it as a position of honor and perhaps a higher way to holiness than lay ministry. The only reason to become a priest is that God has called you to it, gifted you for it, and you therefore cannot refuse it without being disobedient and unfaithful. It is not to be taken lightly. In the ordination service the Bishop says this to the ordinand, the one who is about to be “priested:”

Remember how great is this treasure committed to your charge. They are the sheep of Christ for whom he shed his blood. The Church and Congregation whom you will serve is his bride, his body. If the Church, or any of her members, is hurt or hindered by your negligence, you must know both the gravity of your fault, and the grievous judgment that will result (BCP 2019, p. 489).

James makes a similar point about teaching; I think the Bishop’s caution could be said about teachers. Teachers will be judged with greater strictness. This should not dissuade anyone who is called and gifted — we don’t live in fear — but it should lead us to take teaching in the Church with great seriousness. What we say, particularly in the teaching office, matters and matters eternally. But not just what we might say in the teaching office: for all of us, the tongue — for both good and ill — is a powerful force that must be carefully kept in check.

James 3:3–12 (ESV): 3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4 Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! 6 And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. 7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison. 9 With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so. 11 Does a spring pour forth from the same opening both fresh and salt water? 12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

James uses some images to show the power of the tongue. The first two relate to control. If you control the mouth of a horse, you control the whole animal; that is the purpose of a bit and a bridle. If you control the rudder of a ship, you turn the whole vessel. Small things matter — a bit, a rudder, a tongue — and control of them is necessary. James’s final image turns to the destruction that results from failure to control small things: as a small fire is to a forest so is the tongue to the church.

What is the point in the bit and rudder analogies? That control of the whole person starts with control of the tongue or that to control the whole person it is necessary to get control of the tongue.

What about the small fire and the forest analogy? Though it may seem small, the tongue has great destructive power. You’ve heard the old adage:

Sticks and stones may break my bones,

but words will never hurt me.

The first written record of this proverb was in The Christian Recorder, a publication of the African Methodist Episcopal Church from 22 March 1862. I don’t know and so I can’t judge the context, but James would certainly say the statement itself is false. Words can hurt; they can do more damage than breaking bones. We see that, not least, in the psychological and emotional — and I would argue spiritual — damage that social media is doing particularly to our young girls. What we say matters.

I wonder if James had been on the receiving end of damaging words or had seen the damage they had caused in these new Jesus gatherings. He certainly has an overall negative image of the tongue. Of course, it may be — it probably is — that James is using “the tongue” as Paul uses “the flesh.” By the flesh, Paul does not mean the body as such, but the uncontrolled passions that manifest in and use the body for sin. So, when James talks about the tongue, he is certainly not meaning the muscular organ in our mouths but rather the uncontrolled passions that manifest in and use the tongue for sin. It is similar to what Jesus said, as is so much of what James writes:

Luke 6:43–45 (ESV): 43 “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, 44 for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush. 45 The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.

The tongue, or the mouth for Jesus, simply reveals what is in the heart — good or evil. It is even more complex than that, really. The tongue simply reveals what is in the heart — good and evil — because James makes the point that we both bless and curse with the tongue, good and evil coming from the same heart and manifesting through the same tongue. And James reflects on how unnatural that is: a spring doesn’t give us both fresh and salt water, nor does a fruit tree bear two different kinds of fruit. So, why is the tongue so unnaturally divided? The tongue is a blaze set on fire by hell. This is one of way — one of the very powerful ways — that satan does great damage at every level of humanity. Not to get political, but think how much damage is being done by what is said in the midst of this presidential campaign. Think of the slander, the insults, the caricatures, and the outright lies that are the stock-in-trade of our politicians, political action committees, and political parties now. It ought not be, and we ought not be complicit in it.

Now, let’s make this about the church. How does the evil one set our tongues aflame in the church? In what ways do we sometimes speak evil? [Gossip, grumbling, criticism versus critique, clamor]

Knowing how damaging this is in the church, Apostles includes prohibitions against it in the membership covenant:

With God’s help, I will protect the peace and unity of this church: by committing to both love and integrity in my relationships with others…by pursuing reconciliation with other church family members when needed…by refusing to gossip and instead speaking well of others…and by supporting and encouraging godly leadership.

This commitment references Ephesians 4:29 though I would extend that through verse 32:

Ephesians 4:29–32 (ESV): 29 Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

And, I might also adapt St. Paul’s instruction about Christian thought to Christian speech:

Philippians 4:8 (ESV): 8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, [speak] these things.

Finally, let’s talk a bit about spiritual disciplines. We’ve noted that the real problem with our tongues lies in our hearts; the tongue just speaks what overflows from the heart. So, we might think that we have to deal with our hearts first and then our tongues will be automatically sorted out. But, what if we started with the other direction? What if we decided to discipline our tongues? Might that actually affect our hearts? We know that the spiritual affects the physical, but we also know that the physical affects the spiritual. Act in a loving manner toward someone you don’t really care for, and you just might start feeling more loving toward them. Act as if you have forgiven someone, and you just might find a spirit of forgiveness growing in you. Fast and your spiritual ability to say no to temptation might increase. Perhaps holy silence, by which I mean a holy reticence to speak or placing a guard before your tongue might actually begin to change your heart. As a spiritual discipline, commit to speaking only that which is God-honoring and good for building up your brothers and sisters and see what that does to your heart. Let me propose a speech “checklist” for any who might care to adopt it: just a few questions before speaking.

Is this word good, true, and beautiful?

Does this word conduce to faith, hope, and love both for me and for the one receiving it?

Is this word truly motivated by love of God and love of neighbor?

Will this word redound to the glory of God and the welfare of God’s people?

Will I be comfortable defending this word on the last great day when I give an account for every idle word I have spoken (Mt 12:36)?

Probably any one of these questions will do.

Wisdom from Above (James 3:13-18)

We started this chapter with a caution to aspiring teachers. I noted then that only those who are spiritually gifted for teaching and are called to it by God should exercise that ministry. We have discernment committees for aspirants to holy orders — deacons and priests — but not generally for other ministries. But, suppose we did. Suppose you were on a discernment committee of someone aspiring to be a teacher in the church. What questions might you ask this person? What characteristics would you look for?

Well, several things come to mind: a good knowledge of Scripture and the Tradition of the Church, an appreciation for the Anglican Way of being Christian, the ability to communicate clearly, a welcoming personality, propriety in personal relationships.

So, James began with teachers and then moved into what might seem a long excursus about the tongue. But the two topics are surely related; the teacher conducts his ministry through speech, perhaps both oral and written. So, an aspiring teacher who cannot control his tongue is certainly disqualified.

Now, James turns his attention to wisdom. Is wisdom a required qualification for teaching? James seems to think so. Now, again, imagine you are on the discernment committee. What would you look for to discern if an aspirant has the requisite wisdom needed to teach?

James 3:13–18 (ESV): 13 Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. 15 This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. 16 For where jealousy and selfish ambition exist, there will be disorder and every vile practice. 17 But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. 18 And a harvest of righteousness is sown in peace by those who make peace.

First, James approaches this in a negative manner: what are some red flags that would show someone lacks wisdom? What does he say?

Bitter jealousy and selfish ambition: This is someone who sees the ministry of teaching as a position of honor/prestige and envies those who exercise it. These are the ones who demand to be heard, who are certain they have a right to be heard, the ones who always know more and better than others. James says that this is a boast and is false to the truth. He even says that such “wisdom” is earthly, unspiritual, and demonic.

Disorder and vile practice: Look at the quality of the aspirant’s life. Does chaos follow him everywhere? Look at the quality of his moral life. Is it grace-filled or disgraceful?

Wisdom is more than knowledge, and knowledge is not enough for a teacher or for any disciple of Christ.

Now James turns to the positive. Here are the hallmarks of the kind of wisdom we are looking for and to which we aspire. I think it is possible to correlate these characteristics to the Beatitudes.

Pure: Blessed are the pure in heart, for they shall see God (Mt 5:8).

Peaceable: Blessed are the peacemakers, for they shall be called sons of God (Mt 5:9).

Gentle: Blessed are the meek, for they shall inherit the earth (Mt 5:5).

Open to reason: Blessed are the poor in spirit, for theirs is the kingdom of God (Mt 5:3).

Impartial and sincere: Blessed are those who hunger and thirst after righteousness, for they shall be satisfied (Mt 5:6).

Full of mercy and good fruits: Blessed are the merciful, for they shall receive mercy (Mt 5:7).

I don’t know that James had any of this in mind directly, but there is a good correlation. What do we want in our teachers? Beatitude people — people whose lives are blessed in that way so they can be a blessing. This is what true wisdom looks like.

Conclusion

Now, I don’t know about you, by I am left with a question. If a teacher must be gifted and called, must be in control of his tongue, must live a beatific life exemplifying all the characteristics of spiritual wisdom that James enumerated, who is able to fulfill that vocation? Not me, and I say that with no false humility. Just this past week my unbridled tongue humbled me. What I said was not evil; it did not stem from ill intent, and it did — thanks be to God — no serious or lasting harm. But, what I said was ill advised, and had I thought more before I would have spoken less or not at all. That episode reminded me of my need for vigilance in this area. Saints, the real Saints, have this level of mastery. Consider this: in its entire, two thousand year history, the Roman Catholic Church has recognized only thirty-six Doctors of the Church, saints known for their teaching, writing, and scholarship, among them St. Ambrose who received Augustine into the Church; St. Augustine who perhaps influenced the teaching of the Western Church more than any other teacher; St. Jerome, foremost Western scholar and translator of the Scriptures; St. Gregory the Great, the creator of Gregorian Chant; St. Athanasius who stood alone contra mundum — Athanasius alone against the world — contending for the doctrine of the Trinity; St. Basil the Great who defended orthodoxy against the heresy of Arianism; St. Gregory of Nazianzus who presided over the Council of Constantinople (381 A.D.) which gave the Church the final form of the Nicene Creed; and St. John Chrysostom, the golden-mouth preacher who composed the Byzantine liturgy still used in the Eastern Church. These are the people the Church needs as teachers, but it is stuck with people like me. The best we mere Christians can do is to teach aspirationally, to teach knowing how far short we fall of the ideal and to keep aspiring and striving to reach that ideal. And the truth is that God condescends to use such people, to empower them by his Spirit to teach the truth that they themselves have not yet fully grasped. God takes the few loaves and fishes that we have to offer, blesses them, breaks them, gives them away, and miraculously a multitude is fed. And that is true for all disciples of Christ, teachers or not.