Henry Krabbendam - James - World Evangelical Alliance

throughout Scripture because of its filth (2 Pet. 2:1-22), is a cause for militant
action, and must be dealt with immediately and forcefully regardless the consequences.
That all this requires the bedrock of incessant prayer, for friend and foe
alike, goes without saying. After all, it requires 20-20 vision to determine
when and where the violation of truth and holiness does and must break up
unity and peace. One dare not compromise truth and holiness, when and
where eternity is at stake. Neither, however, dare one shred unity and peace,
when and where eternity is not at stake. To illustrate, it has appropriately
been called a tragedy that in time of the Reformation sacramentology drove a
wedge between Luther on the one hand, and Calvin and Zwingli, on the
other. 308 At the same time, it was a solemn obligation that sacramentology
opened up an unbridgeable rift between the Reformation and Rome. The differences
between the Reformers did not affect the cause of either saving truth
or of holiness, the differences between the Reformation and Rome most definitely
did both. The breach among the Reformers damaged the cause of
Christ, the rift between the Reformation and Rome promoted it.
At any rate, it is hardly a coincidence that the twofold pattern of both
truth and holiness on the one hand, and unity and peace, on the other, is found
in James as well. Throughout the Epistle we encounter very strong language
that is uncompromising in the emphasis upon practical godliness and the
teaching that undergirds it. At the same time the emphasis upon unity and
peace is equally uncompromising. The next characteristics of wisdom give us
more than just a glimpse of “the other side.”
3. Wisdom is gentle. That is, it shows moderation and kindness in censures,
opinions, and conduct (See also Acts 24:4; 2 Cor. 10:1; Phil. 4:5; 1
Tim. 3:3; Tit. 3:2; 1 Pet. 2:18). A gentle man does not get angry quickly.
Neither is he rude, overbearing, belligerent, argumentative, or combative. In
conflicts he does not stand on his own rights, and is willing to submit to mediation.
He is considerate, reasonable, forbearing, forgiving, merciful, quickly
redresses injustices, has no harsh bone in his body, displays a compliant attitude,
and cultivates a short memory in the face of unkindness and mistreatment
(Phil. 2:3) (PDavids, 90; Mitton, 140). In short, he yields the right of
308 See Phillips, 197-203. Under the title “Luther’s Rage” Phillips prints a report of what transpired
between Luther and Zwingli in a meeting on the subject of the sacraments. The meeting
resulted in a Formula of Concord that was signed by both, but the latter only papered over
the differences because the agreed upon wording of the doctrine of the Lord’s Supper allowed
for divergent interpretations. History tells that the verbal Concord, even if it was signed, did
not mean much. It was “signed,” all right,” but not “sealed and delivered!” So the rift among
the Reformers remained as wide as ever, and did lots of damage.
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