Mark Taylor on the Structure of James (Part 4)

Here's my fourth post on M. Taylor's, A Text-Linguistic Investigation into the Discourse Structure of James. The next few posts will probably concentrate on Taylor's sixth (and final) chapter on the structure of James. Since this is probably the most important (and detailed) chapter in the book, I'll probably do one post for every chapter in the actual letter of James. Here is a summary of Taylor's analysis of James 1.

* Taylor begins his discussion of James 1 by noting that most scholars now see this chapter as a summation of central ideas and themes that will be discussed in the remainder of the letter (i.e., an introduction)
* Taylor suggests that the author develops James 1 as an introduction by:
i. the creation of a double inclusion at 1:2–4 and 1:12, 25 through the notion of being blessed when one endures trials (100)
ii. parallels between James 1 and James 2:1–13 (see above)
iii. the clustering of third-person imperatives in James 1:4–19 and James 5:12–20 (such verb forms occur only elsewhere at James 3:13 and 4:9)
iv. the transitional nature of James 1:26–27, which serves something of a foundational role for the remaining instruction
* Regarding the actual structure of James 1, Taylor places great stress on the 'double inclusion' he discerns at 1:2-4, 12 and 1:12, 25. On the basis of this 'double inclusion', Taylor argues that 1:13-27 is "a balanced literary unit in close relationship to 1.2-12" (104). Taylor also argues that the repeated references to deception (1:16, 22, 26) should play an important role in this discussion.
* Taylor proposes the following parallel arrangement of James 1:2-27:
i. 1:2–4 =The Spiritual Benefit of Trials// 1:13–15 =Don’t Be Deceived Regarding Temptation
ii. 1:5–8 =The Need for Righteous Wisdom// 1:16–25 =Don’t Be Deceived Regarding Righteous Wisdom
iii. 1:9–11 =Wise Attitudes for Rich and Poor// 1:26–27 =Don’t Be Deceived Regarding Religious Practice.

A few comments are certainly in order. First, I find Taylor's discussion of the relationship between James 1 and the remainder of the letter extremely helpful. This is especially true of his suggestions regarding the use of imperatives in James 1 and 5, as well as the central role of James 1:26-27. I also think his summary descriptions of the individual sections of James 1 generally represent the author's thought. However, I'm not entirely convinced that James 1:16-25 should be read together (Taylor himself notes the presence of several major breaks at 1:18-19 and 1:20-21; these observations are probably pertinent at this point).
Finally, while I'm open to the presence of a 'double inclusion' in James 1 (Taylor seems to suggest that to "persevere" in v. 25 parallels "remaining steadfast under trial" in v. 12; note also the repetition of the adjective "blessed" in v. 25), at this point I'm only comfortable stating that the presence of this inclusion need not require one interpret James 1:2-12 and James 1:13-27 in parallel fashion, as Taylor does. The key factor would be the internal data and if James 1:16-25 should be broken into two or three individual sections (as I suggest above), the internal data would not seem to allow for this parallel arrangement. Nonetheless, Taylor's analysis seems quite thorough and his proposal very intriguing. More study on this point is certainly needed.

Mark Taylor on the Structure of James (Part 3)

Here's my third post on M. Taylor's, A Text-Linguistic Investigation into the Discourse Structure of James. This post is basically a summary of the remainder of Taylor's analysis of the relationship between the major sections in James. Given the detailed nature of this part of Taylor's study, I've tried to trace his general argument and concentrate on highlighting how Taylor sees the author linking the various units of thought.

* Relationships Between Discourse Units in James

* Suggests that James 1:26–27 plays an important role in the development of James 2:1–13
i. the poor man is welcomed with inappropriate speech
ii. note the lack of mercy shown to the poor man
iii. the external standard of judgment described in James 2:1–13 exhibits the worldly influence warned against in James 1:27
* Suggests that James 2:14–26 is loosely connected to James 1:22–25 through the use of key-words such as “doer,” “work,” “faith,” and words in the tel- word group. Taylor also suggests that James 2:14–26 is closely related to James 2:1–13 through the use of various parallels (eg. “My brothers . . . faith” – 2:1, 14; kalws poieite, 2:8// kalws poieis, 2:19) (92)
* Suggests James 3:1–12 is linked to James 1 through their identical opening address (“my brothers”), key-words (eg. teleios, dunatos), and similar descriptions of the tongue (cf. 1:13–14, 26–27; 3:6, 8). Taylor also suggests James 3:1–12 is linked to James 2:1–13 and 2:14–26 in various ways, including their similar opening addresses, use of words in the tel– word group (cf. 2:22; 3:2); references to stumbling (cf. 2:10; 3:2)
* Regarding James 3:13–18, Taylor suggests that it is best viewed as a transitional section (as is James 4:11–12). He thus places a break in topic at 4:1 and describes this as the “emotional climax” of the entire composition (93)
* Regarding the relationship between James 4:1–10 and James 1, Taylor notes that the problems and vices described in 4:1–10 build upon “the author’s discussion of temptation, lust and the ultimate outcome of death described in 1.14–15 and the issue of proper vs. improper ‘asking’ raised in 1.5–7” (93–94). Taylor also notes that the term dipsuchoi occurs in 1:8 and 4:8. Finally, Taylor proposes that several key-words link James 4:1–10 with 3:1–18 (melesin – 3:6, 4:1; kakws/ kakos – 3:8, 4:3; meizon/ meizona – 3:1, 4:6)
* Taylor suggests that James 4:13–5:6 is linked to James 1 by means of their common warning regarding improper speech (1:13, 19, 26; 4:13–16). Taylor also suggests these texts are linked by the contrast between the promised “crown of life” in 1:12 and the author’s description of the precariousness of life in 4:14. Taylor admits that this is a tenuous connection but argues that “there may be intentional thematic ties with 1.9–11 and the emphasis upon the future destiny of the ‘rich’ who will pass away in their pursuits” (94–95). He also suggests these texts are linked by means of key-words (eg. hamartia – 1:15, 4:17; kauchasthw/ kauchasthe – 1:9, 4:16). Regarding the relationship between James 4:13–5:6, Taylor notes that both address conceited attitudes (esp. 4:6, 13–16). Taylor again notes that various key-words establish a link between James 4:13–5:6 and James 4:1–10 (kardias – 4:8, 5:5; phoneuw/ ephoneusate – 4:2, 5:6). Taylor also notes the presence of an inclusion at 4:6 and 5:6. Finally, he notes the presence of distant hook words at 4:9 and 5:1
i. palaipwrhsate / klausate (4:9)
ii. klausate / palaipwriais (5:1)
* Taylor suggests James 5:7–20 is linked to James 1 by means of the “endurance” motif (cf. 1:3, 4, 12; 5: 7, 11). He also notes the conceptual similarity between the “prayer of faith” in 5:15 and the “asking in faith” in 1:6. Taylor also proposes that “the concern for recapturing the brother who has wandered from the truth appropriately ends the letter and indicates what the author has been attempting to do for the readers throughout the composition” (96). He then suggests that James 5:19–20 and 1:16–21 are linked through such key-words as planaw, alhtheia, thanatos, and hamartia.

Mark Taylor on the Structure of James (Part 2)

Here's my second post on M. Taylor's, A Text-Linguistic Investigation into the Discourse Structure of James. As one reads through this book, the final two chapters seem particularly weighty and detailed. I'll therefore split these chapters up into several posts. The following is my summary of the first major portion of Taylor's discussion on the relationship between the various major sections in James.

Chapter 5 – Relationship Between Discourse Units in James
· Taylor seeks to explain how individual units with James “work together to present a unified message” (72)
· Notes that unity is achieved in James through
1. the use of imperatives;
2. use of catchwords;
3. references to God and the community;
4. the use of the tel- word group (allows for the development of the “perfection” theme);
5. the development of ‘double-minded’/ ‘world’ theme (this is the antithesis of the "perfection" theme);
6. the "law" theme;
7. the "salvation"/ "judgment" theme;
8. the "proper speech" theme;
· Suggests the author uses the following transition devices:
1) ‘hook words’ ("a common word at the end of one section and at the beginning of the next thus yielding a transition between the two," p. 77);
2) ‘hooked key words’ ("a transition being effected by (1) a characteristic term used in teh second unit and introduced in conclusion of the first, (2) a characteristic term in the first unit used in the introduction of the next, or (3) a combination of the two, p. 78)
3) ‘distant hook words’ ("key lexical items that appear to have some transitional/linking function but are separated by one or more intervening units," p. 80)
4) parallel introductions (Taylor here notes several parallels between the introductory statements of 1:2–25 and 2:1–13/ Taylor also suggests that several successive passages begin in similar ways- eg. 3:13; 4:1)
5) ‘overlapping constituents’ (when a passage both serves as the conclusion of a unit and the introduction of another unit) /Taylor here primarily identifies James 1:12, which he argues concludes 1:1–11 and introduces 1:13–25
6) proverbial statements (Taylor suggests that these statement primarily function as “transitional/summary statements linking larger units”) (83)

Taylor then devotes careful attention to James 1:12, 1:26–27; 2:12–13; 3:13–18; 4:11–12; 5:9; 5:12, which he argues are significant transitional/summary statements of proverbial character. He concludes, “In summary, 1.12, an overlapping transition, unites the opening chapter around the theme of the ‘blessed’ person who endures. The chapter closes with 1.26–27, a unit that brings the opening to an appropriate conclusion and anticipates the major emphases of the rest of the letter. James 2.12–13 summarizes the lead essay of the body proper (2.1–11), anticipates thematically the following two major units (2.14–26, 3.1–12), and stands in a unique relationship to 4.11–12. The pericope on wisdom, 3.13–18, significantly relates to what precedes and follows and stands as a major turning point in the letter. The remaining transition passages (4.11–12, 5.9, 5.12) have common structures and reinforce to the reader the key themes of speech and judgment. Collectively, these dynamics argue for a well-structured, intentionally arranged discourse” (90)

Mark Taylor on the Structure of James (Part 1)

I came across this very interesting book on the structure of James last week: A Text-Linguistic Investigation into the Discourse Structure of James, by Mark Taylor. Anyone who has done even the slightest amount of research on this letter knows the difficulty involved in following James' train of thought. Here's a brief summary of the contents of chapters 1-4.

Chapter 1 - Approaches to the Structure of James

• Concludes that most scholars are beginning to see James as a literary whole


• Notes the overthrow of Dibelius’ suggestion that James is a collection of somewhat random pericopes


• Suggests unity achieved through the use of various devices such as catchwords, thematic expansions, and recapitulation


• Notes that most scholars argue that James 1 presents the “key” to the structure of the entire letter


• Observes that while there is a general consensus that James is a literary whole, there is little agreement regarding how individual units function within the larger discourse

Chapter 2- Methodology

• Begins with a discussion of text-linguistics and its application to New Testament studies


• Explains the particular approach, cohesion shift analysis - developed by G. Guthrie - he employs in this analysis


• Cohesion Shift Analysis essentially refers to the attempt to determine a composition’s structure by carefully analyzing various linguistic phenomena (eg. genre, verbal aspect, person reference) in order to observe specific “breaks in the text” (42-43)

Chapter 3 - Cohesion Shift Analysis

• Seeks to determine where “cohesion shifts” (i.e., “breaks in the text”) occur in James with a view to better understanding its structure


• Concludes that important cohesion shifts occur at James 1:9, 12, 13, 16, 19, 21; 2:1, 5b, 14, 21, 25; 3:1, 13; 4:1, 7, 11, 13; 5:1, 6, 12 , 16, 19


• Also notes that “significant shifts occur before and after 1.12, 1.16, 4.11-12, 5.6 and 5.12 thus indicating their independent character in that they are " ‘isolated’ from the surrounding context, at least as far as the cohesion dynamics are concerned” (58)

Chapter 4 - The Use of Inclusio in James

• Seeks to determine how the presence of inclusions helps reveal the letter’s structure


• Helpfully notes (following Guthrie) that repetition of words, phrases, etc. does not necessarily indicate the presence of an inclusio. The presence of repetition may thus serve other functions.


• Argues for the presence of inclusions at the following points of the letter:
  James 1:2-4// 1:12 (does see 1:12 as creating a “bridge” into the next section)
  James 1:12// 1:25 (also suggest 1:25 is a summary statement)
  James 1:16// 1:19
  James 1:13//1 :21 [Taylor concludes his discussion of inclusions in James 1 by suggesting, “a sustained argument is developed relating to the character of God, the demands of his word and his actions upon believers” (64)]
  James 2:1// 2:9
  James 2:12-13// 4:11-12 [Taylor suggests this is “perhaps the most important, yet overlooked, uses of inclusio by the author of James” (64)]
  James 2:14-16// 2:26
  James 2:14// 2: 6-17
  James 2:20// 2:26
  James 3:1// 3:12
  James 4:1// 4:3
  James 4:7// 5:6
  James 5:7-11


• Taylor actually argues for the presence of several inclusions in James 5:7-11, suggesting that this is “a highly structured, carefully balanced section” (68)


• Taylor’s representation of the structure of James 5:7-11:

• A “Grand Inclusio” at James 1:25 and 5:7-20
  o Here Taylor follows P. Davids, W. Wuellner, and T Penner in arguing for the presence of “several significant connections between 1.2-25 and 5.7-20” (69)
  o Taylor states, “Thematically, both the opening [1:2-25] and the closing [5:7-20] convey an eschatological outlook. The eschatological reversal of 1.9-11, the crown of life in 1.12, and the promise of future blessing to the one who obeys in 1.25 correspond to the promised return of the Lord in 5.7-11. Likewise, the telos kuriou, with reference to the testing of Job in 5.11, encourages further reflection on the eschatological outcome of trials promised in 1.2-4 (cf. the use of teleios) (70)

MORE TO COME SOON.