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14 SIf someone among you is sick —
let him summon
Vbring in the presbyters of the church, and let them pray over him,
anointing him with oil in the name of the
Sour Lord.
15 And the prayer of faith will save
Sheal the wearied,
V Ssick,
and the
Sour Lord will raise him up.
And if he should have committed any sins, it
Vhe be in sins, they
Ssins have been committed by him, they will be forgiven him.
16 Confess the failings
Nes, then, the sins
V, therefore, your sins to one another
and pray for one another so that you may be healed.
Greatly prevails the prayer of a righteous [man when it is] at work.
Vpersistent.
16 Confess, then, your faults to one another
and pray for one another so that you may be healed.
For great is the power of the prayer with which the righteous [man] prays.
14c–15a anointing + save — Link between Anointing and Eschatological Salvation Two passages from the Iliad echo James’ allusions to eschatological salvation:
14c oil Importance and Meaning of Oil In Ancient Mediterranean culture, olive oil was a staple of daily life and was associated with strength, cleanliness, honor, and good health.
16c Greatly prevails the prayer of a righteous [man when it is] at work Belief that God Hears the Righteous James seems to assume that the righteous person's (G: dikaios) prayer is effective in that God hears it. Cf. Prv 15:29 "The Lord is far from the wicked, but hears the prayer of the just (M: ṣaddîqîm; G: dikaioi)."
14c oil Medicinal Uses of Oil in Second Temple Judaism The use of olive oil for medicinal and healing purposes was very common among Second Temple Jews:
Oil was used to drive out spirits who caused illness:
16a Confess the failings to one another Confession of Sins at Qumran
15b will raise him up "Relieve" or "Comfort" Instead of "Raise Up" Much of the Latin tradition (e.g., →Glossa ord., →C; → 41 sect. 1.11) reads Disp.alleviabit (instead of adlevabit), which, in addition to "raise up," can also be translated as "relieve" or "comfort."
10–20 Use in Lectionary
14f Relationship between Penance, Anointing, and Viaticum Since the early Middle Ages, the Catholic tradition has emphasized the close relationship between the sacraments of penance, the anointing of the sick, and the viaticum (communion given to one about to die).
16–20 Use in Lectionary
14c in the name of the Lord Reference to Consecrating the Oil, or to Invoking the Lord's Name?
14f SACRAMENTOLOGY
Roman Catholic doctrine teaches that Jesus instituted the sacrament of the Anointing of the Sick (traditionally known as “Extreme Unction”), and that James "promulgated" the sacrament (Jas 5:14–15).
The Church recognizes a historical development in the understanding of this sacrament:
By the Middle Ages, the Roman Catholic Church tended to understand the “sick” as referring exclusively to those who were dying; the ritual based on this passage was thus called “Extreme Unction” (extrema unctio), that is, the last anointing.
The Second Vatican Council sought to return to a broader understanding and use of the sacrament.
14bc pray over him + in the name of the Lord — Sacramentology: Form of the Sacrament. In the Roman Catholic tradition, the prayer said during the anointing is understood as the "form" (forma) of the sacrament:
14c anointing him with oil Sacramentology: Matter of the Anointing of the Sick
15c they will be forgiven him Sacramentology: Effects of the Anointing of the Sick.
Reflecting a changed approach after Vatican II, →CCC 1520–1523 speaks of four effects:
14c anointing him with oil Olives and Olive Oil in the Islamic Tradition The Qur’an and subsequent Islamic tradition continue biblical traditions that recognize both the everyday health benefits of olives and olive oil and employ them as eschatological symbols (see Biblical Intertextuality Jas 5:14c; Peritestamental Literature Jas 5:14c; Jewish Tradition Jas 5:14c).
14c anointing him with oil Literary References to Anointing of the Sick
14c anointing him with oil in the name of the Lord : Byz TR Nes | B: anointing with oil in the name B omits "him" after "anointing," and “of the Lord” after "the name."
14a is sick Physically The verb astheneô (“being sick”) refers generally to physical illness or weakness (e.g., Mt 10:8; 25:36), in contrast to the broader range of physical, mental, or emotional suffering denoted by the term “suffering” (kakopatheô; V: tristatur, “being gloomy, dismal”), used in v. 13a. See also Christian Tradition Jas 5:14b; Christian Tradition Jas 5:14c; Liturgies Jas 5:14b; Liturgies Jas 5:14c.
16a failings Synonym of Sin The cognate verb para + piptô means "to fall beside," "to miss." The noun paraptôma means "lapse," "misdeed." In the context of classical Greek, the noun refers to literary faults. The noun appears in parallel to hamartia "sin" in Rom 5:20 and Eph 2:1, where both are described as deadly.
16b healed Physically and Innerly The Greek is iaomai.
14c in the name of the Lord Instrumental or Circumstantial? The relationship of this phrase to the action of anointing may be understood as:
See also Christian Tradition Jas 5:14c.
14c anointing Antecedent or Simultaneous Action The aorist participle (aleipsantes) normally denotes an action antecedent to the action of the main verb: “having anointed.” Yet, if the main verb is also aorist—here it is imperative aorist (proseuxasthôsan)—the participle can be simultaneous to the action of the main verb.
13–18 Isotopy of Prayer Every verse in this passage refers to prayer; however, the words used are not simple synonyms.
13–20 Connection between Healing and Conversion Several biblical passages evince the connection between healing (Jas 5:14–16) and conversion from sin (Jas 5:19–20):
14f Gifts of Healing in Paul
15a prayer of faith will save Echo of the Jesus Tradition James echoes Jesus' teaching on prayer (e.g., Mt 21:21; Mk 11:24). The phrase may specifically echo Jesus' own characteristic teaching: "your faith has saved you" (e.g., Mk 5:34; Lk 7:50; 17:19). Compare also stories in the Jesus' tradition in which the faith of an intercessor leads to healing: Mk 2:1–12 (faith of the paralyzed man's friends); Mt 8:5–13 || Lk 7:1–10 (centurion's faith leads to healing of his son or servant); Mt 15:21–28 || Mk 7:24–30 (the Canaanite woman's faith leads to her daughter's healing).
15a will save Physically or Eschatologically?
14f anointing him with oil Depictions of Anointing The sacrament of the anointing of the sick ("extreme unction"), which the Catholic Church considers to be defined in Jas 5:14–15, has been depicted artistically in many ways:
14c anointing him with oil Medicinal Uses of Oil in the Rabbinic Tradition Rabbinic traditions also recognize the medicinal properties of oil:
See also Ancient Texts Jas 5:14c; Biblical Intertextuality Jas 5:14c; Peritestamental Literature Jas 5:14c.
16a Confess : Byz TR | Nes: Confess, then Nes (א B A C) retains oun ("then") after “Confess."
16a Confess, then Association of Confession with Healing and Forgiveness By using the particle oun to link mutual confession and prayer (v. 16) with the reference to healing and forgiveness in v. 15, James may imply that confession and harmony in the community are required before God will answer the prayer of healing. This connection here is similar to that made in the petition of the Lord's prayer, "Forgive us our debts, as we forgive our debtors" (Mt 6:12).
14b presbyters Community Leaders The term presbuteros in Greek is a comparative, referring literally to one who is elder in age (cf. Lk 15:25: "the elder son"). In the OT, NT, and Hellenistic contexts, it refers to a variety of community leaders whose authority may be based on their seniority or their official office (e.g., →BGU 1.195.30: "elders of the village"; →P. Tebt. 1.13.5: representatives of farmers). See also Biblical Intertextuality Jas 5:14b; →Ecclesiastical Vocabulary among the First Christian Communities: episkopoi, presbuteroi, and diakonoi.
14c anointing Related Terms The verb for anointing with oil (aleiphô) is commonly used for physical healing (Mk 6:13) or as a sign of good health (Mt 6:17) in contrast with chriô, the usual Greek term for the ritual anointing of the kings and prophets in the OT. See also Ancient Texts Jas 5:14c; Biblical Intertextuality Jas 5:14c.
15a prayer of faith Echo James' phrase euchê tês pisteôs echoes his earlier teaching on prayer in Jas 1:6, "Let him ask in faith" (en pistei).
14b let them pray Prayers for Healing The OT records several prayers for healing.
The Psalmist often prays for healing.
14c anointing him with oil Connotations of Oil in Scripture
The use of olive oil (Hebrew: šemen and yiṣhār; Greek: elaion) is well attested throughout the Scriptures.
Some OT passages combine prayers for supernatural healing with a use of natural remedies:
In his own healings, Jesus occasionally makes use of natural elements: he uses saliva (Mk 7:33; 8:23; Jn 9:6) and often physical touch (Mk 1:41; 3:10; 5:28–31,41; 6:56; Lk 6:19). His disciples employed olive oil in their healings (Mk 6:13) and also physical touch (Acts 3:7; 5:15; 19:11–12).
16a Confess the failings to one another Confession of Sin in Scripture Confession of sin took place in a variety of contexts.
15c if he should have committed any sins Association of Sin, Sickness, Healing, and Forgiveness of Sins
14b church Meaning of ekklêsia
13f Declarative or Interrogative? The three opening phrases may also be translated as:
13–14a Rhetorical Questions? These opening phrases can be taken as questions (see Grammar Jas 5:13f). This is possible, as James frequently uses questions, and here the rapid series of three questions and responses gives the flavor of an oral give-and-take (cf. Jas 3:13 for the same construction).
16c Greatly prevails the prayer of a righteous [man] Asking for the Intercession of the Righteous
15f Association of Sin and Illness
16c the prayer of a righteous [man] The Effective Prayers of Jacob for Healing The Testaments of the Twelve Patriarchs portray the prayers of Jacob as effective in saving his sons from deadly illnesses sent by God as punishment for their sins:
14b presbyters Identity of the Presbyters
S renders presbuteroi as qšyš’. This word can refer either to one elder in age, or to a priest. S uses the term in Acts 11:30; 20:17 to refer to church leaders (presbuteroi in Greek).
For more, see →Ecclesiastical Vocabulary among the First Christian Communities: episkopoi, presbuteroi, and diakonoi.
15f Association between Forgiveness of Sin and Physical Healing
13–20 Connection between Conversion and Healing As part of the generally assumed connection between illness and sin, conversion and health, many texts parallel James in linking healing (Jas 5:14–16) with references to repentance or conversion from sin (Jas 5:19–20).
The language of physical healing can be used to describe repentance and conversion:
13–18 Parallel with 1 Clement Several themes and some specific vocabulary occurring in Jas 5 appears in a prayer recorded in →1 Clem. 59.4 ( 2003, 1:142–143):
Some scholars posit that 1 Clement is dependent on James, but the relationship may also be seen as a common reliance on early Christian vocabulary and concerns.
16 Interpretations and Applications
15c it will be forgiven him Semiticism The phrase aphethêsetai autôᵢ is likely a Semiticism, indicating the divine passive, as in the Hebrew nslḥ lô. See →, 768.
14b over him An Unusual Preposition The use of the preposition epi (ep' auton) with pray (proseuchomai) is unusual. It may:
16a sins Differing Terms for "sins" Nes (א B A) have tas hamartias, usually rendered in English as "sins." Some minuscules (e.g., 307, 442), Byz, and thus the TR read ta paraptômata, traditionally rendered in English as "trespasses." See comments of Erasmus at Christian Tradition Jas 5:16a.
15a wearied Range of Meanings The Greek verb kamnô has a broad array of meanings:
15b raise Two Basic Meanings The Greek verb egeirô has two possible meanings:
13–18 Exhortations on Prayer, Proper Speech, and Physical and Spiritual Healing The passage focuses on prayer (Literary Devices Jas 5:13–18). After warning the reader that he must ask God in faith, not doubting (Jas 1:5–8), and that he must not ask wrongly (Jas 4:2–3), James here gives examples of proper, effective prayer.
The passage also relates to James' concern with proper speech: after giving many admonitions against improper speech (e.g., Jas 5:9,12), James here gives example of the proper use of speech in praying and singing. See also →Speech in James.
The passage presents a holistic view of illness and healing: here, these two elements are closely associated: physical illness and “spiritual illness” (sin) on the one hand, and physical healing and forgiveness of sin on the other, are closely linked. There is also a strong link between understanding the anointing ritual as providing healing (both spiritual and physical) in this life, and understanding the anointing and prayer as preparation for ultimate healing in the resurrection and eternal life. This holistic emphasis reflects the theme of wholeness and integrity found throughout the letter. See further →Perfection / Wholeness in James.
Catholic tradition has drawn out the meaning of Jas 5:14–15 in various ways, primarily through the development of the teaching on the sacrament of the anointing of the sick. The tradition has at various times emphasized the different aspects of James’ integral vision: spiritual healing (Origen, John Chrysostom, Council of Trent), physical healing (an early tradition of anointing among the laity, Vatican II’s emphasis on a broader understanding of healing), and the eschatological dimension (the traditional emphasis on “extreme unction” as preparation for eternal life). See also Christian Tradition Jas 5:14f; Theology Jas 5:14f.
This section, and the letter, ends with James' exhortation to community members to turn back a straying fellow-believer (Jas 5:19–20). James thus reiterates his characteristic concern for harmony within the community. The history of interpretation generally interpreted the ambiguous passage to mean that a person who converted another from sin would in turn receive pardon of his own sins; this took its place in a traditional list of ways in which one could seek pardon for sins. See also Christian Tradition Jas 5:20c.
14b presbyters Informal and Formal Community Leaders In the OT, the term can refer to the leaders of a community, e.g., Ru 4:2 "the elders (M: zᵉqēnîm; G: presbuteroi) of the city." A key passage is Moses' selection of seventy elders to help him lead the Israelites.
The title "presbyters / elders" is given frequently to official Jewish leaders in the Gospels and Acts, named often alongside the chief priests and scribes (e.g., Mk 14:43; Acts 4:23). The "presbyters / elders" sent by a centurion to Jesus in Lk 7:3 may reflect a more informal use of the term.
In several NT books the term is used to designate church leaders (e.g., Acts 15:2; 2Jn 1; 3Jn 1; see especially the same phrase “presbyters of the church” in Acts 20:17). A group of presbyters helped to lead the first Jerusalem church (e.g., Acts 15:2). Paul and Barnabas appoint presbyters in their churches (Acts 14:23), as does Paul's co-worker (Tt 1:5). 1Tm 5:17 lists preaching (logos) and teaching as two of the duties of a presbyter; cf. the literal reference in 1Tm 5:1 to men older in age.
The terms "presbyter" and "bishop" (episkopos) are not always clearly distinguished: in Paul's letters, the Ephesian presbyters are also called episkopoi. Both terms have a broader literal meaning (presbyter = "elder" in terms of age; episkopos = "overseer"), and it is not always clear when the term is to be taken in its broader literal sense and when it refers to a specialized office of the church. See also →Ecclesiastical Vocabulary among the First Christian Communities: episkopoi, presbuteroi, and diakonoi.
15ab save + raise up — Syllepsis: Ambiguity between Literal and Metaphorical Meanings James likely has an intentional play on the literal and metaphorical meanings of the two verbs.
James may thus suggest an intimate connection between healing from a sickness and eternal salvation:
See further Christian Tradition Jas 5:15a; Christian Tradition Jas 5:15b.
14c in the name of the Lord Healing in the Name of the Lord Calling on the name of the Lord, or referring to the power and authority represented by the Lord's name (Grammar Jas 5:14c), forms a regular part of Christian healing (Acts 3:6; 4:10), exorcism (Mk 9:38; 16:17; Lk 10:17), and baptism (Acts 2:38; 8:16; 10:48; 19:5). See Biblical Intertextuality Jas 5:10b; Christian Tradition Jas 5:14c.
15f
Different Scriptures witness to the various ways in which sin and illness are associated.
James says significantly in Jas 5:15, "if he should have committed any sins," those sins will be forgiven to the sick person. Thus James sees no necessary, causal connection between sin and sickness.
In its holistic view of the human being, several OT passages presuppose a close connection between forgiveness of sin and healing, just as some connection between sin and illness was assumed.
Jesus presumes the connection between sin and disability in his healing of the paralytic (Mt 9:1–8). In two further passages, however, Jesus denies a causal relation: those who suffer oppression or accident are no worse sinners than those who do not (Lk 13:1–5), and disability can be an opportunity to reveal God's works (Jn 9:3).
Jesus’ own healing is holistic. His healing of the paralytic is associated with forgiveness of sin in Mt 9:1–8 (cf. Mk 2:17 “It is not the healthy who need the doctor, but the sick. I came to call not the upright, but sinners).” His healings are regularly associated with a call for faith (cf. Mk 2:5; 5:34,36; 9:23), and are understood as signs that the kingdom of God has come near (cf. Mt 11:5). See also Theology Jas 5:15b and →; →.
14 Prayers and Anointing of the Sick Many liturgical texts contain prayers for consecrating oil. In general, the oil for anointing the sick is pure olive oil (Greek: elaion; Latin: oleum). Chrism or myron (oil mixed with perfume; Greek: chrisma, muron; Latin: unguentum) is used for such post-baptismal anointings.
The Sacramentary of Sarapion is a mid-fourth century Egyptian liturgical book.
The sacramentary also has two other prayers for blessing oil:
In addition, the sacramentary also has general prayers for the sick (→Sacr. Serap. 21) and for the laying on of hands on the sick (cheirothesia nosountôn; →Sacr. Serap. 30).
Other ancient prayers of blessing include:
In the 20th century, Anglican, Lutheran, United Church of Christ, and Presbyterian Churches have developed rituals involving the use of healing oil (→, 37–40. Anglicans revived the anointing rite found in the first 1549 Book of Common Prayer, but not in later editions.
The revised Roman Rite: Ritual of Anointing (→Rom. Rit. An.) offers several options for the prayer after anointing:
14a someone among you is sick Intended for All the Sick in General, or for the Dying?
14c anointing him with oil Various Applications
Caesarius and Ouen refer to this passage within a polemical context: they warn sick members of their congregation to not seek healing by employing non-Christian methods, but instead to come to the church to receive the Body and Blood of Christ and for anointing. Listed among the non-Christian practices to be avoided are:
One should be cured from such practices:
15 Effect of the Anointing: Physical and Spiritual Healing Two major interpretations of the effect of the anointing ritual in Jas 5:14–15 are evident in the tradition:
All three of the above passages are in the context of Caesarius' admonishing of people to attend church regularly; he closely links anointing with the reception of the Body and Blood of Christ.
Origen's list is found in an adapted and expanded form in → 20.8. Cassian's list in turn forms the basis for a list in a 7th-century Irish work used in the Merovingian Empire, The Penitential of Cummean, an influential manual for confessors that details penances for various sins (cf. Coll.→Poen. Big. pref.). Another list virtually identical to Cummean's is found in → 13. All these works quote Hom.Jas 5:14–15, but cite it as an example of the efficacy of intercessory prayer.
15b the Lord will raise him up Oil and Eschatological Salvation / Resurrection Several early Christian texts connect olive oil with the tree of life in the Garden of Eden, and thus with future eternal life:
See also Vocabulary Jas 5:15b; Peritestamental Literature Jas 5:14c–15a; Theology Jas 5:15c.
16a Confess the failings to one another Confessing to Priests or Laity? The tradition is divided on whether James refers to confessing sins to priests or to laypeople.
16c Greatly prevails the prayer of a righteous [man when it is] at work What Makes Prayer Prevail? The passage has drawn many comments on what makes prayer effective.
14b presbyters Sacramentology: Ministers
14b presbyters Historical Background and Debate on the Ministers of the Anointing
Those insisting that the ministers of the sacrament of the anointing of the sick are priests often refer to Jas 5:14–15 as well:
Within the Christian tradition, one sees evidence of anointings of the sick by both lay people and clergy. Following are some examples of the variety of practice:
Caesarius of Arles quotes Jas 5:14–15 three times, instructing his congregation on the anointing of the sick with oil. Note the differences in the third reference:
Ouen records St. Eligius' sermon warning against various pagan practices, including an admonition to the sick faithful to avoid seeking out sorcerers or magicians or “diabolical phylacteries."
This warning against pagan practices and the appeal to anointing appear verbatim in → 5 (PL 40:1172–1173). It is notable that Ouen's quotation of James omits the reference to anointing with oil, and focuses on the efficacy of the prayer of faith. Rect. cath.
For more, see →Ecclesiastical Vocabulary among the First Christian Communities: episkopoi, presbuteroi, and diakonoi.
1:1–5:20 James Depictions of James
Depictions of James, the author of the epistle, in paintings, statues, manuscript illustrations, engravings, woodcuts, and embroidery on liturgical vestments are particularly prominent in the Middle Ages. A common consensus of the artists is that the author of the epistle is James the Just, leader of the Jerusalem church; he is typically further identified with James, son of Alphaeus, one of Jesus' Twelve (Mk 3:18), and "James the Less" (Mk 15:40; →Jameses near Jesus). The iconography of James draws particularly on accounts of James recorded in → 2.23 and Hist. eccl.→ 2, who in turn draw on accounts from Clement of Alexandria and Hegesippus ( Vir. ill.→Introduction). Several prominent features of these portrayals may be noted:
The following images are noteworthy:
James holds a club.
James, who resembles his brother Jesus, is second from his left. This full-scale copy was the main source for the—unfortunate—twenty-year restoration of the original (1978–1998). It includes several lost details such as Christ's feet, the transparent glass decanters on the table, and the floral motifs of the tapestries that decorate the room's interior. It was first mentioned in 1626 by the author Bartolomeo Sanese as hanging in the Certosa di Pavia, a monastery near Pavia, Italy, but it is unlikely that it was intended for this location. At some point, the upper third of the picture was cut off, and the width was reduced. Giampietrino is thought to have worked closely with Leonardo when he was in Milan. A very fine, full-size copy of this painting, before it was cut down, is installed at Tongerlo Abbey in Westerlo, near Antwerp, Belgium.
The side and central panels describe a great hall with blue grey walls and three-colored tiles. In the side panels are depicted the half-sisters of the Virgin Mary —called after their fathers Mary Cleophas (left) and Mary Salome (right)—together with their husbands.
Left panel: Mary Cleophas and Alphaeus (with the features of Frederick the Wise) with their two sons, the Apostles James the Less (at her breast) and Joseph Justus, called Barnabas, depicted with a book as annunciator of the Gospel according to Matthew.
Central panel: Joseph, who seems to seems to sleep, the Virgin dressed in blue with yellow lining, Anna and the Christ Child on her knee, who is stretching out his hand towards an apple given to him by the Virgin Mary. Anna's three husbands following → are shown in the background in the matroneum: on the left Joachim, who is attracted by the holy women in front of him and whose relation is also shown by the corresponding blue and yellow color of his dress, Cleophas (with the physiognomy and chain of Emperor Maximilian I), and Salomas (with the physiognomy of Sixtus Oelhafen von Schöllenbach, secretary of Frederick III, Maximilian I, and Charles V), who are talking to each other. There is an architectural structure by a great stone bench in the foreground of the central panel with two marble columns on the sides, over which is stretched a cloth of gold. On the right column is a tablet with date and signature: LVCAS CHRONVS FACIEBAT ANNO MDIX (1509). The parapet of the matroneum is decorated by a sculptured frieze with dancing putti holding six escutcheons with the six fields of the electorate of Saxony. In the hall are shown the 17 members of the The Holy Kinship. In the central panel are shown two more children of Mary Cleophas and Alpheus: the Apostles Simon, patron saint of weavers, dyers, tanners, and saddlers, and Jude, who went on mission. They suffered their martyrdom together and therefore are regularly depicted together. Leg. aur.
Right panel: Mary Salome and Zebedee (with the features of Frederick III, Elector of Saxony, and his brother Herzog Johann der Beständige). Mary Salome, dressed in gold with dark red lining, is combing her son James the Greater, while John the Evangelist is hiding in her dress.
James is shown holding a Bible, symbolizing his status as a scriptural writer, in one hand. James is depicted in the Mannerist style with elongated form and without any of the traditional iconographic symbols
The risen Jesus appears to James and breaks bread with him (based on an account recorded in → 2, said to be drawn from the Gospel according to the Hebrews). Vir. ill.
James holds a book and club.
James, resembling Jesus, prays on his knees with outstretched arms. It perhaps reflects Hegesippus' statement that James spent so much time in prayer that his knees were as hard as a camel's.
The inscription bearing the name of the saint has disappeared, but the iconography—facial features and beard shape—suggest that the icon is of James. Byzantine art places him among the founding fathers of the Church. As the creator of the first liturgy containing memorial services and the author of the message that speaks of the healing power of prayer (Jas 5:14–16), he was worshipped in ancient times as a healer. In Novgorod, James is prayed for the end of the epidemics. In sacred iconography, the representations of James alone are very rare. On icons he is represented with other saints: James the brother of the Lord, Nicholas the Thaumaturgist, and Ignatius the God-Bearer (end of the 15th c.); James the brother of the Lord, Cosmas, and Damian (2nd quarter of the 16th c.).
14c,15b the Lord Ambiguous Reference of the Divine Name James has two references to "the Lord" in this section on healing:
In James, the title "Lord" refers to both God and Jesus: →Kurios in James. Given the close association of Jesus with the power of healing in Christian belief (including calling on the name of Jesus in healing; cf. Biblical Intertextuality Jas 5:14c), a reference to Jesus is likely here. It is also possible that James is intentionally ambiguous in order to suggest that Jesus and God share the divine name ("Lord"), and thus the divine power of healing.
14c anointing him with oil Type of Oil and Method of Anointing
Christian tradition distinguishes different types of oil for liturgical use.
→CCC 1294 distinguishes the meaning of the oils used in the different sacramental anointings.
By medieval times, the sick were anointed on various parts of the body as representative of the various senses:
15a the prayer of faith will save Centrality of the Prayer
14c–15a anointing + save — Anointing and Salvation in Second Temple Judaism James' link between the anointing ritual and eschatological salvation (Literary Devices Jas 5:15ab) reflects the Second Temple Jewish connection between anointing with oil and final salvation.
14f Foundational Text for the Sacrament of the Anointing of the Sick? → taught that James "recommended to the faithful and promulgated ( Extr. unct.fidelibus commendatum ac promulgatum)" the sacrament of "extreme unction" in Jas 5:14–15 (→ 1695; cf. Theology Jas 5:14f). The exact relationship between this passage and the sacrament, however, has been a subject of controversy within the tradition.
Several decrees from the Carolingian era seek to regulate the practice of anointing the sick, perhaps as a response to the custom of lay anointing. Reference is made to Jas 5:14–15: