Together with his brother Saint John, Saint James was among the first disciples called by Jesus (Matt. 4:21).连同他的哥哥圣约翰，圣詹姆斯是最早的弟子称为耶稣。 （ 4时21分） 。 These sons of Zebedee, called the Boanerges ("Sons of Thunder"), joined the brothers Peter and Andrew, also fishermen by trade, in a close inner circle around Jesus.这些子弟兵zebedee ，被称为boanerges （ "儿子的雷声" ） ，加入兄弟彼得和安德鲁，还渔民按行业，在一个紧密的内在圈靠近耶稣。 James, Peter, and John were the only disciples present, for example, at the Transfiguration (Luke 9) and near Jesus in the Garden of Gethsemane.詹姆斯，彼得，约翰是唯一的弟子，目前，举例来说，在变形（路加福音9 ）和近耶稣在花园gethsemane 。 James was martyred under Herod Agrippa I (Acts 12).詹姆斯是烈属，希律下agrippa我（行为12 ） 。 According to legend, his bones were taken to Spain, and his shrine at Santiago de Compostela was one of the most important pilgrimage centers in the Middle Ages.根据传说，他的骨头被带到西班牙，和他的靖国神社，在圣地亚哥-德是其中最重要的朝圣中心，在中世纪。 Feast day: Apr. 30 (Eastern); July 25 (Western).盛宴的日子： 4月30日（东区） ; 7月25日（西部） 。
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Saint James the Lesser was the Apostle James, son of Alphaeus and disciple of Jesus (Mark 3:18).圣雅各较轻的，是使徒詹姆斯，儿子阿尔菲厄斯和弟子耶稣（马克3时18分） 。 His mother, Mary, was one of the women at the crucifixion and at the tomb (Matt. 10:3; 27:56, Mark 15:40; 16:1; Acts 1:13).他的母亲，玛丽，是其中一名女子，在旷野里，并在墓。 （ 10时03分; 27:56 ，马克15:40 ; 16:1 ;行径1:13 ） 。 This James is sometimes identified with James the "brother of Jesus," although this and other identifications are unproven.这个詹姆斯是确定的，有时与詹姆斯"的兄弟耶稣， "虽然这和其他鉴别工作尚未可知。 Feast day: Oct. 9 (Eastern); May 3 (Western, since 1969).盛宴的日子： 10月9日（东区） ， 5月3日（西部，自1969年以来） 。
(Hebrew Yakob; Septuagint Iakob; NT Greek Iakobos; a favourite name among the later Jews). （希伯来语yakob ; septuagint iakob ;新台币希腊语iakobos ;喜爱的名字，后来犹太人） 。
The son of Zebedee and Salome (Cf. Matthew 27:56; Mark 15:40; 16:1).儿子zebedee和莎乐美（参见马太27:56 ;大关15:40 ; 16:1 ） 。 Zahn asserts that Salome was the daughter of a priest. zahn声称，莎乐美是女儿的一名牧师。 James is styled "the Greater" to distinguish him from the Apostle James "the Less", who was probably shorter of stature.詹姆斯是风格的"大" ，以辨别他从使徒詹姆斯"越少" ，他们可能是更短的地位。 We know nothing of St. James's early life.我们一无所知的圣雅各福群会的早期生活。 He was the brother of John, the beloved disciple, and probably the elder of the two.他的兄弟约翰，我可爱的弟子，恐怕也是老的两个。
His parents seem to have been people of means as appears from the following facts.他的父母似乎已经被人的手段似乎从下列事实。
Zebedee was a fisherman of the Lake of Galilee, who probably lived in or near Bethsaida (John 1:44), perhaps in Capharnaum; and had some boatmen or hired men as his usual attendants (Mark 1:20). zebedee是一名渔民，该湖加利利人，他们大概住在或接近bethsaida （约翰1时44分） ，也许在capharnaum ;了一些船夫或雇用男性作为他一贯的服务员（马克1:20 ） 。
Salome was one of the pious women who afterwards followed Christ and "ministered unto him of their substance" (cf. Matthew 27:55, sq.; Mark 15:40; 16:1; Luke 8:2 sq.; 23:55-24:1).莎乐美是其中一个最虔诚的妇女事后其次是基督" ministered祂的其实质内容" （见马太27:55 ，平方;大关15:40 ; 16:1 ;路加福音8:2平方米; 23时55分-24:1 ） 。
St. John was personally known to the high-priest (John 18:16); and must have had wherewithal to provide for the Mother of Jesus (John 19:27).圣约翰是亲自向高牧师（约翰18时16分） ，而且必须有必要的资源，以提供给母亲的耶稣（约翰19时27分） 。
It is probable, according to Acts 4:13, that John (and consequently his brother James) had not received the technical training of the rabbinical schools; in this sense they were unlearned and without any official position among the Jews.这是可能的，根据行为， 4时13分，约翰（和他的弟弟詹姆斯）却没有得到技术培训，犹太教学校，在这个意义上，他们unlearned并没有任何官方的立场，其中犹太人。 But, according to the social rank of their parents, they must have been men of ordinary education, in the common walks of Jewish life.但是，根据社会秩其父母，他们必须是被男人的一般教育，在社会各界共同的犹太人生命。 They had frequent opportunity of coming in contact with Greek life and language, which were already widely spread along the shores of the Galilean Sea.他们频繁的机会来接触到希腊的生活和语言，它已广为传播，沿海岸的伽利略大海。
Relation of St. James to Jesus有关的圣雅各福群会，以耶稣
Some authors, comparing John 19:25 with Matthew 28:56 and Mark 15:40, identify, and probably rightly so, Mary the Mother of James the Less and of Joseph in Mark and Matthew with "Mary of Cleophas" in John.一些作者认为，比较约翰19时25分与马修28:56和Mark 15:40 ，识别，并可能这样做是正确的，玛丽的母亲詹姆斯较少和约瑟夫马克和马修与"玛丽的cleophas "在约翰。 As the name of Mary Magdalen occurs in the three lists, they identify further Salome in Mark with "the mother of the sons of Zebedee" in Matthew; finally they identify Salome with "his mother's sister" in John.正如其名佑magdalen发生在三个名单，他们进一步找出莎乐美在马克与"母亲的儿子zebedee "马修;最后，他们确定与莎乐美" ，他的母亲的妹妹"在约翰。 They suppose, for this last identification, that four women are designated by John 19:25; the Syriac "Peshito" gives the reading: "His mother and his mother's sister, and Mary of Cleophas and Mary Magdalen."他们猜想，为了这最后的鉴定，这4名妇女都指定由约翰19时25分;叙利亚文" peshito "给人的内容如下： "他的母亲和他的母亲的妹妹，和玛丽的cleophas和玛丽magdalen " 。 If this last supposition is right, Salome was a sister of the Blessed Virgin Mary, and James the Greater and John were first cousins of the Lord; this may explain the discipleship of the two brothers, Salome's request and their own claim to the first position in His kingdom, and His commendation of the Blessed Virgin to her own nephew.如果这最后的假设是正确的，莎乐美是一个姐姐的祝福圣母玛利亚，和詹姆斯更广泛和约翰首次堂兄弟的主，这或许可以解释作门徒的两兄弟，莎乐美的要求和自身的要求，以第一位置在他的王国，他的表扬小圣，以她自己的侄儿。 But it is doubtful whether the Greek admits of this construction without the addition or the omission of kai (and).但是，这是令人怀疑是否希腊语也承认，这方面的建设如果没有添加或遗漏启（和） 。 Thus the relationship of St. James to Jesus remains doubtful.因此，相关的圣雅各福群会，以耶稣仍然是一个疑问。
His life and apostolate他的生活和牧灵
The Galilean origin of St. James in some degree explains the energy of temper and the vehemence of character which earned for him and St. John the name of Boanerges, "sons of thunder" (Mark 3:17); the Galilean race was religious, hardy, industrious, brave, and the strongest defender of the Jewish nation.伽利略出身的圣雅各福群会在一定程度上解释了能源的锻炼和各党派的性格赢得了他和圣约翰的名字boanerges ， "儿子的雷声" （马克3点17分） ;伽利略种族宗教，哈，勤劳，勇敢和最强烈的维护者犹太民族。 When John the Baptist proclaimed the kingdom of the Messias, St. John became a disciple (John 1:35); he was directed to "the Lamb of God" and afterwards brought his brother James to the Messias; the obvious meaning of John 1:41, is that St. Andrew finds his brother (St. Peter) first and that afterwards St. John (who does not name himself, according to his habitual and characteristic reserve and silence about himself) finds his brother (St. James).当施洗约翰宣告了英国的messias ，圣约翰成为门徒（约翰1时35分） ，他是导演，以"上帝的羔羊" ，并随后带同他的弟弟詹姆斯向messias ;显而易见的含义约翰一日： 41岁，是圣安德鲁认定他的弟弟（圣彼得）首先表示，事后圣约翰（谁不自己的名字，据他的习惯和特点，储备和沉默约本人在内）的认定，他的弟弟（圣雅各福群会） 。 The call of St. James to the discipleship of the Messias is reported in a parallel or identical narration by Matthew 4:18-22; Mark 1:19 sq.; and Luke 5:1-11.号召，圣雅各福群会向门徒的messias报道，在一个平行或相同的叙事由Matthew 4:18-22 ;马克1:19平方米;路加福音5:1-11 。 The two sons of Zebedee, as well as Simon (Peter) and his brother Andrew with whom they were in partnership (Luke 5:10), were called by the Lord upon the Sea of Galilee, where all four with Zebedee and his hired servants were engaged in their ordinary occupation of fishing.两个儿子zebedee ，以及西门（彼得）和他的弟弟安德鲁的人，他们分别在合作协议（路加福音17:10 ） ，被称为是基督后，加利利湖畔，那里所有四个与zebedee和他雇用的公务员从事平凡的占领捕鱼。 The sons of Zebedee "forthwith left their nets and father, and followed him" (Matthew 4:22), and became "fishers of men".儿子zebedee "随即离开了他们的英语教师和父亲，并跟随他" （马太4时22分） ，并成为"渔民的男人" 。 St. James was afterwards with the other eleven called to the Apostleship (Matthew 10:1-4; Mark 3:13-19; Luke 6:12-16; Acts 1:13).圣雅各福群会于事后与其他11名被召往apostleship （马太10:1-4 ;马克3:13-19 ;路加福音6:12-16 ;行径1:13 ） 。 In all four lists the names of Peter and Andrew, James and John form the first group, a prominent and chosen group (cf. Mark 13:3); especially Peter, James, and John.在所有四个名单上的名字彼得和安德鲁，詹姆斯和约翰，组成第一集团，一个突出的，并且选择组（参见马克13时03分） ，尤其是彼得，詹姆斯，和约翰。 These three Apostles alone were admitted to be present at the miracle of the raising of Jairus's daughter (Mark 5:37; Luke 8:51), at the Transfiguration (Mark 9:1; Matthew 17:1; Luke 9:28), and the Agony in Gethsemani (Matthew 26:37; Mark 14:33).这三个门徒，仅被录取拟出席股东的奇迹提高jairus的女儿（马克5:37 ;卢克8时51分） ，在变形（马克9:1 ;马修17时01分;路加福音9时28分） ，和烦恼盖特塞马尼（马太26:37 ;大关14:33 ） 。 The fact that the name of James occurs always (except in Luke 8:51; 9:28; Acts 1:13 -- Greek Text) before that of his brother seems to imply that James was the elder of the two.事实的名义出现的詹姆斯始终（除在卢克8时51分; 9时28分;行径1:13 -希腊文） ，然后说，他的弟弟似乎暗示詹姆斯是老的两个。 It is worthy of notice that James is never mentioned in the Gospel of St. John; this author observes a humble reserve not only with regard to himself, but also about the members of his family.它是值得的公告说，詹姆斯从未提及要在福音的圣约翰;笔者观察了谦虚储备，不仅对于自己，而且也为家庭成员。 Several incidents scattered through the Synoptics suggest that James and John had that particular character indicated by the name "Boanerges," sons of thunder, given to them by the Lord (Mark 3:17); they were burning and impetuous in their evangelical zeal and severe in temper.几件事，分散通过synoptics建议詹姆斯和约翰曾表示，尤其是性格表示，由一家名为" boanerges ， "儿子的一声惊雷，给他们主（马克3时17分） ，他们被焚烧和浮躁，在他们的福音的热诚和严重的脾气。 The two brothers showed their fiery temperament against "a certain man casting out devils" in the name of the Christ; John, answering, said: "We [James is probably meant] forbade him, because he followeth not with us" (Luke 9:49).两兄弟现出火热的气质，对"某男子铸造出魔鬼" ，名义上是基督;约翰，回答说： "我们[詹姆斯可能是指：不准他，因为他followeth没有与我们" （路加福音9日： 49 ） 。 When the Samaritans refused to receive Christ, James and John said: "Lord, wilt thou that we command fire to come down from heaven, and consume them?"当撒玛利亚会拒绝接受基督，詹姆斯和约翰说： "主啊，祢说，我们指挥火从天降临，并消耗" ？ (Luke 9:54; cf. 9:49). （路加福音9时54分;比照9时49分） 。
His martyrdom他的殉难
On the last journey to Jerusalem, their mother Salome came to the Lord and said to Him: "Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom" (Matthew 20:21).在最后的旅程到耶路撒冷，他们的母亲莎乐美来到了主，对他说： "说，这就是我的两个儿子，可坐，一个对你的右手，另一对你的离开，在你的王国" （马太20 ： 21 ） 。 And the two brothers, still ignorant of the spiritual nature of the Messianic Kingdom, joined with their mother in this eager ambition (Mark 10:37).和两个兄弟，仍是无知的精神性质的救世主，英国，加入了与他们的母亲在这方面急于野心（标记10:37 ） 。 And on their assertion that they are willing to drink the chalice that He drinks of, and to be baptized with the baptism of His sufferings, Jesus assured them that they will share His sufferings (Mark 5:38-39).以及他们断言，他们是愿意喝chalice ，他喝的，并可以与洗礼的洗礼，他的苦难，耶稣保证，他们将分享他的苦难（马克5:38-39 ） 。
James won the crown of martyrdom fourteen years after this prophecy, AD 44.詹姆斯夺得冠殉难十四年后，这个预言，专案44 。 Herod Agrippa I, son of Aristobulus and grandson of Herod the Great, reigned at that time as "king" over a wider dominion than that of his grandfather.希律agrippa ，我的儿子aristobulus和孙子希律伟大，在位时，当时为"国王" ，在一个更广泛的Dominion比他的祖父。 His great object was to please the Jews in every way, and he showed great regard for the Mosaic Law and Jewish customs.他的伟大目的在于讨好犹太人在以各种方式，而他表现出极大的方面多为马赛克法和犹太人的习俗。 In pursuance of this policy, on the occasion of the Passover of AD 44, he perpetrated cruelties upon the Church, whose rapid growth incensed the Jews.根据这项政策，以纪念逾越节的专案44个，他所犯下的残酷行为后，教会，其快速增长不彰的犹太人。 The zealous temper of James and his leading part in the Jewish Christian communities probably led Agrippa to choose him as the first victim.这个热心的脾气，詹姆斯和他的领导参加了犹太人的基督教社区，可能使agrippa选择他作为第一个受害者。 "He killed James, the brother of John, with the sword." "他杀死了詹姆斯的兄弟约翰，与剑" 。 (Acts 12:1-2). （使徒行12:1-2 ） 。 According to a tradition, which, as we learn from Eusebius (Hist. Eccl., II, ix, 2, 3), was received from Clement of Alexandria (in the seventh book of his lost "Hypotyposes"), the accuser who led the Apostle to judgment, moved by his confession, became himself a Christian, and they were beheaded together.根据一项传统，其中，因为我们从尤西比乌斯（ hist. eccl 。第一，二，九，二，三） ，收到了克莱门特的亚历山德里亚（在第七本书的，他失去了" hypotyposes " ） ，原告，他们带领使徒来判断，提出由他的供词，成为自己是一个基督徒，他们被砍头在一起。 As Clement testifies expressly that the account was given him "by those who were before him," this tradition has a better foundation than many other traditions and legends respecting the Apostolic labours and death of St. James, which are related in the Latin "Passio Jacobi Majoris", the Ethiopic "Acts of James", and so on.作为克莱门特证明明确表示，该帐户给他， "那些人在他面前， "这个传统，有较好的基础，比其他许多传统和传说尊重教廷的劳苦和死亡的圣雅各福群会，是有关在拉丁语" passio雅可比majoris " ， ethiopic行为"的詹姆斯" ，等等。
St. James in Spain圣雅各福群会在西班牙
The tradition asserting that James the Greater preached the Gospel in Spain, and that his body was translated to Compostela, claims more serious consideration.传统声称詹姆斯更大宣扬福音，在西班牙，他的尸体被翻译成孔波斯特拉，索赔更认真的考虑。 According to this tradition St. James the Greater, having preached Christianity in Spain, returned to Judea and was put to death by order of Herod; his body was miraculously translated to Iria Flavia in the northwest of Spain, and later to Compostela, which town, especially during the Middle Ages, became one of the most famous places of pilgrimage in the world.根据这一传统，圣雅各福群会更大，因宣扬基督教在西班牙，回到了朱迪亚和付诸死刑的命令，被希律;自己的身体奇迹般地转化为iria （ Flavia在西北的西班牙，并在此后孔波斯特拉，其中城特别是在中世纪，成为其中最有名的地方朝圣，在世界上。 The vow of making a pilgrimage to Compostela to honour the sepulchre of St. James is still reserved to the pope, who alone of his own or ordinary right can dispense from it.该发誓的决策朝拜孔波斯特拉履行坟墓的圣雅各福群会仍是保留给教宗，他们仅他自己的，或一般的权利，可以免除来自它。 In the twelfth century was founded the Order of Knights of St. James of Compostela.在12世纪创立的顺序骑士的圣雅各福群会的孔波斯特拉。
With regard to the preaching of the Gospel in Spain by St. James the greater, several difficulties have been raised:就以宣扬福音，在西班牙由圣雅各福群会更大，一些困难得到提高：
St. James suffered martyrdom AD 44 (Acts 12:2), and, according to the tradition of the early Church, he had not yet left Jerusalem at this time (cf. Clement of Alexandria, "Strom.", VI; Apollonius, quoted by Eusebius, "Hist. Eccl." VI, xviii).圣雅各福群会遭受殉难广告44条（行为12:2 ） ，并按照传统的早期教会的，他还没有离开耶路撒冷在这个时候（参见克莱门特的亚历山德里亚， " strom " ，第六章; apollonius ，引用尤西比乌斯"的历史。 eccl "六，十八） 。
St. Paul in his Epistle to the Romans (AD 58) expressed the intention to visit Spain (Romans 15:24) just after he had mentioned (15:20) that he did not "build upon another man's foundation."圣保禄在他的书中说，罗马（公元58 ）表示有意访问西班牙（罗马书15时24分）后，他所提到的（ 15:20 ）说，他并没有"建立后，另一人的基础" 。
The argument ex silentio: although the tradition that James founded an Apostolic see in Spain was current in the year 700, no certain mention of such tradition is to be found in the genuine writings of early writers nor in the early councils; the first certain mention we find in the ninth century, in Notker, a monk of St. Gall (Martyrol., 25 July), Walafried Strabo (Poema de XII Apost.), and others.论点当然silentio ：虽然传统詹姆斯成立一个使徒看到，在西班牙是当前在今年第700条，没有一定提到这种传统，就是要找到真正的著作早期作家，也不是在初期议会;第一某些提我们发现在第九世纪，在notker ，一名僧人圣胆（ martyrol. ， 7月25日） ， walafried斯特拉博（版本德第十二apost件） ，及其他。
The tradition was not unanimously admitted afterwards, while numerous scholars reject it.传统没有得到一致的承认之后，虽然许多学者拒绝。 The Bollandists however defended it (see Acta Sanctorum, July, VI and VII, where other sources are given).该bollandists但是辩护（见学报sanctorum ， 7月，第六和第七，而其他来源获得） 。
The authenticity of the sacred relic of Compostela has been questioned and is still doubted.真伪神圣的遗迹孔波斯特拉一直质疑，我们还是毋庸置疑的。 Even if St. James the Greater did not preach the Christian religion in Spain, his body may have been brought to Compostela, and this was already the opinion of Notker.即使圣雅各福群会越大，没有宣扬基督教在西班牙，他的尸体可能已被带到孔波斯特拉，而这已是民意的notker 。 According to another tradition, the relics of the Apostle are kept in the church of St-Saturnin at Toulouse (France), but it is not improbable that such sacred relics should have been divided between two churches.根据另一种传统，文物的使徒存放在教堂的圣- saturnin在图卢兹（法国） ，但它并不是难以琢磨的，这种神圣的遗物，应已分为两个教会。 A strong argument in favour of the authenticity of the sacred relics of Compostela is the Bull of Leo XIII, "Omnipotens Deus," of 1 November, 1884.一个强有力的论点，反对者的真实性神圣遗迹的孔波斯特拉是牛市的利奥十三世， " omnipotens deus " ， 1884年11月1日。
Publication information Written by A. Camerlynck.出版信息写甲卡梅兰克。 Transcribed by Paul T. Crowley.转录的，由保罗汤匙柯劳利。 Dedicated to Mr. James Fogerty, Mr. James Horne, Mr. James Montemarano, and Mr. James Thomas and Families The Catholic Encyclopedia, Volume VIII.致力于先生詹姆斯fogerty先生，詹姆斯霍恩先生，詹姆斯montemarano先生和詹姆斯托马斯和家庭天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
THE IDENTITY OF JAMES身份詹姆斯
The name "James" in the New Testament is borne by several:命名为"詹姆斯" ，在新约圣经是应由几个：
James, the son of Zebedee -- Apostle, brother of John, Apostle; also called "James the Greater".詹姆斯的儿子zebedee -使徒，兄弟约翰，使徒，也被称为"詹姆斯越大" 。
James, the son of Alpheus, Apostle -- Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13.詹姆斯的儿子alpheus ，使徒-马太1 0时0 3分;马克3时1 8分;路加福音6 :15;行径1 :13。
James, the brother of the Lord -- Matthew 13:55; Mark 6:3; Galatians 1:19.詹姆斯，兄弟的主-马太1 3时5 5分;马克选手;加拉太1 :19。
Without a shadow of doubt, he must be identified with the James of Galatians 2:2 and 2:9; Acts 12:17, 15:13 sqq.没有影子的疑问，他必须确定与詹姆斯加拉太2:2和2点09分;行为13:36 2006年15时13 sqq 。 and 21:18; and I Corinthians 15:7.和21时18分;哥林多前书15时07分。
James, the son of Mary, brother of Joseph (or Joses) -- Mark 15:40 (where he is called ò mikros "the little", not the "less", as in the DV, nor the "lesser"); Matthew 27:56.詹姆斯的儿子，玛丽的弟弟，约瑟夫（或作者） -马克1 5:40（他是所谓ò小的"小" ，而不是"少" ，因为在D V等，也不是"小" ） ;马修27:56 。 Probably the son of Cleophas or Clopas (John 19:25) where "Maria Cleophæ" is generally translated "Mary the wife of Cleophas", as married women are commonly distinguished by the addition of their husband's name.大概是儿子的cleophas或clopas （约翰19时25分） ， "玛丽亚cleophæ "一般是翻译成"玛丽的妻子cleophas " ，因为已婚妇女普遍尊敬，以加入其丈夫的名字。
James, the brother of Jude -- Jude 1:1.詹姆斯的兄弟裘德-裘德1 :1。 Most Catholic commentators identify Jude with the "Judas Jacobi", the "brother of James" (Luke 6:16; Acts 1:13), called thus because his brother James was beter known than himself in the primitive Church.大部分天主教评论家确定裘德与"犹大雅可比" ， "哥哥的詹姆斯" （路加福音6时16分;行径1:13 ） ，因此，所谓的，因为他的弟弟詹姆斯beter已知的，比他在简陋的教堂。
The identity of the Apostle James (2), the son of Alpheus and James (3), the brother of the Lord and Bishop of the Church of Jerusalem (Acts 15, 21), although contested by many critics and, perhaps, not quite beyond doubt, is at least most highly probable, and by far the greater number of Catholic interpreters is considered as certain (see BRETHREN OF THE LORD, where the chief argument, taken from Galatians 1:19, in favour of the Apostleship of St. James the brother of the Lord, is to be found).身份使徒詹姆斯（ 2 ） ，儿子alpheus和詹姆斯（ 3 ） ，兄弟耶和华和主教的教会的耶路撒冷（使徒15 ， 21 ） ，尽管有争议，许多批评者，也许不大毫无疑问，至少是最可能的，并远远超过更大数量的天主教口译员被认为是某些（见弟兄的主，凡首席说法，从加拉太1:19 ，在赞成该apostleship圣詹姆斯的兄弟主，是可以找到） 。 The objection moved by Mader (Biblische Zeitschrift, 1908, p. 393 sqq.) against the common statement that "Apostles" in Galatians 1:19 is to be taken strictly in the sense of the "Twelve" has been strongly impugned by Steinmann (Der Katholik, 1909, p. 207 sqq.).异议提出mader （ biblische ： Zeitschrift ， 1908年，第393 sqq ）对共同声明说： "使徒" ，在加拉太1:19 ，是采取严格意义上的" 12 "已被强烈非难的，由斯氏（明镜katholik ， 1909年，第207页sqq ） 。 The James (5) of Jude 1:1 must certainly be identified with James (3), the brother of the Lord and the Bishop of Jerusalem.詹姆斯（ 5 ）的裘德1:1 ，一定要找出与詹姆斯（ 3 ） ，兄弟耶和华和主教的耶路撒冷。 The identification of James (3), the brother of the Lord and James (4), the son of Mary, and probably of Cleophas or Clopas offers some difficulty.鉴定詹姆斯（ 3 ） ，兄弟耶和华和詹姆斯（ 4 ） ，儿子佑，并可能对cleophas或clopas提供了一些困难。 This identification requires the identity of Mary, the mother of James (Matthew 27:56; Mark 15:40), with Mary the wife of Cleophas (John 19:25), and, consequently, the identity of Alpheus (2) and Clopas (4).这个鉴定要求的身份玛利亚的母亲詹姆斯（马太27:56 ;大关15:40 ） ，与玛利亚的妻子cleophas （约翰19时25分） ，并，因此，身份alpheus （ 2 ）及clopas （ 4 ） 。 As Clopas and Alpheus are probably not two different transcriptions of the same Aramaic name Halpai (see CLEOPHAS), it must be admitted that two different names have been borne by one man.作为clopas和alpheus可能并不两种不同抄录的同时阿拉姆语名字halpai （见cleophas ） ，但必须承认，两个不同的名称，已承担的一名男子。 Indeed, there are several examples of the use of two names (a Hebrew and a Greek or Latin name) to designate the same person (Simon-Petrus; Saulus-Paulus), so that the identity of Alpheus and Cleophas is by no means improbable.事实上，有几个例子，使用两个名字（一希伯来语和希腊语或拉丁语名称）指定同一人（西蒙- Petrus餐厅; saulus -鲍鲁斯） ，使的身份alpheus和cleophas绝非是难以琢磨。
On the whole, although there is no full evidence for the identity of James (2), the son of Alpheus, and James (3), the brother of the Lord, and James (4), the son of Mary of Clopas, the view that one and the same person is described in the New Testament in these three different ways, is by far the most probable.就整体而言，虽然目前还没有充分证据的身份詹姆斯（ 2 ） ，儿子alpheus ，和詹姆斯（ 3 ） ，兄弟的主，和詹姆斯（ 4 ） ，儿子佑的clopas ，认为是一个与同一人所描述的是在新约圣经，在这三个不同的方式，是目前最有可能的。 There is, at any rate, very good ground (Galatians 1:19, 2:9, 2:12) for believing that the Apostle James, the son of Alpheus is the same person as James, the brother of the Lord, the well-known Bishop of Jerusalem of the Acts.因此，在任何速率，非常好的地面（加拉太1:19 ， 2时09分， 2时12分） ，以为使徒詹姆斯，他们儿子的alpheus是同一人詹姆斯的兄弟主井众所周知主教在耶路撒冷的行为。 As to the nature of the relationship which the name "brother of the Lord" is intended to express, see BRETHREN OF THE LORD.至于这种关系的性质，其中命名为"兄弟主" ，是有意表达，见弟兄的主。
JAMES IN THE SCRIPTURES詹姆斯在念经
Had we not identified James, the son of Alpheus with the brother of the Lord, we should only know his name and his Apostleship.如果我们没有发现詹姆斯，他们儿子的alpheus同兄弟的主，我们应该只知道他的名字和他的apostleship 。 But the identity once admitted, we must consequently apply to him all the particulars supplied by the books of the New Testament.但身份一旦被接纳，我们一定要因此适用于他的所有细节，由书籍的新约圣经。 We may venture to assert that the training of James (and his brother Jude), had been that which prevailed in all pious Jewish homes and that it was therefore based on the knowledge of the Holy Scripture and the rigorous observance of the Law.我们可以大胆断言，培训詹姆斯（和他的兄弟犹大书） ，已被认为弥漫在所有虔诚的犹太家园，并表示，因此，它的基础上，知识是神圣的经文和严格遵守的法律。 Many facts point to the diffusion of the Greek language and culture throughout Judea and Galilee, as early as the first century BC; we may suppose that the Apostles, at least most of them, read and spoke Greek as well as Aramaic, from their childhood.许多事实表明，以传播希腊语言和文化在整个朱迪亚和加利利地区，早在公元前一世纪，我们可以假设认为使徒，至少他们大部分，阅读和以希腊语以及阿拉姆语，从他们的童年。 James was called to the Apostolate with his brother Jude; in all the four lists of the Apostles, he stands at the head of the third group (Matthew 10:3; Mark 3:18; Luke 6:16; Acts 1:13).詹姆斯被称为向使徒与他的兄弟犹大书，在所有四个名单的使徒，他站在元首的第三组（马太10时03分;马克3时18分;卢克6时16分;行径1:13 ） 。 Of James individually we hear no more until after the Resurrection.詹姆斯的个人，我们没有听到更多直到复活之后。 St. Paul (1 Corinthians 15:5-7) mentions that the Lord appeared to him before the Ascension.圣保罗（哥林多前书15:5-7 ）提到，上帝出现在他面前时前阿森松。
Then we lose sight of James till St. Paul, three years after his conversion (AD 37), went up to Jerusalem.那么我们忽略詹姆斯圣保禄，三年后，他的转换（公元37 ） ，上升至耶路撒冷。 Of the Twelve Apostles he saw only Peter and James the brother of the Lord (Galatians 1:19; Acts 9:27).的十二使徒，他只看见彼得和詹姆斯的兄弟主（加拉太1:19 ;行为9时27分） 。 When in the year 44 Peter escaped from prison, he desired that news of his release might be carried to James who held already a marked preeminence in the Church of Jerusalem (Acts 12:17).当在今年44彼得从监狱逃脱，他想要的消息证实他的获释可能进行詹姆斯持已是一个明显超群，在教堂的耶路撒冷（使徒12时17分） 。 In the Council of Jerusalem (AD 51) he gives his sentence after St. Peter, declaring as Peter had done, that the Gentile Christians are not bound to circumcision, nor to the observance of the ceremonial Mosaic Law, but at the same time, he urged the advisability of conforming to certain ceremonies and of respecting certain of the scruples of their Jewish fellow-Christians (Acts 15:13 sqq.).在安理会的耶路撒冷（公元51 ）他给他的判决后，圣彼得大教堂，宣布由于彼得做了，该gentile基督徒不一定要割包皮，也必须遵行的礼仪镶嵌法，但在同一时间内，他要求宜符合一定的仪式和尊重一定的顾忌自己的犹太同胞基督徒（使徒15时13 sqq ） 。 On the same occasion, the "pillars" of the Church, James, Peter, and John "gave to me (Paul) and Barnabas the right hands of fellowship; that we should go unto the Gentiles, and they unto the circumcision" (Galatians 2:9).在同一场合， "支柱"的教会，詹姆斯，彼得，约翰， "给我（保罗）和巴纳巴斯了右手的奖学金;我们应该去祂外邦人的，而他们所不欲，包皮环切术" （加拉太2时09分） 。 He publicly commended the great charter of Gentile freedom from the Law, although he still continued the observance in his own life, no longer as a strict duty, but as an ancient, most venerable and national custom, trusting to "be saved by the grace of the Lord Jesus Christ" (Acts 15:11).他公开赞扬了大宪章的gentile免于法律，但他仍继续遵守在自己的生活中，不再是作为一个严格的责任，但作为一个古老的，最古老和民族习俗，信任，以"救恩典的主耶稣基督" （使徒15时11分） 。 When afterwards some came from James to Antioch and led Peter into dissimulation (Galatians 2:12), his name was used by them, though he had given them no such commandment to enforce their interpretation of the concordat which, on his proposal, had been adopted at the Council of Jerusalem.当事后一些来自涂谨申安提和带领彼得到分化（加拉太2时12分） ，他的名字是他们所使用的，虽然他已经给了他们没有这样的诫命，去执行自己的诠释协约，对他的提议，已被通过在安理会的耶路撒冷。 When St. Paul after his third missionary journey paid a visit to St. James (AD 58), the Bishop of Jerusalem and "the elders" "glorified the Lord" and advised the Apostle to take part in the ceremonies of a Nazarite vow, in order to show how false the charge was that he had spoken of the Law as no longer to be regarded.当圣保罗后，他第三次传教之旅拜访了圣雅各福群会（公元58 ） ，这位主教在耶路撒冷和"长老" ， "赞美主" ，并建议使徒来参加这项仪式，一个把拿细耳人发誓，为了显示如何虚假电荷的是，他谈到了法律不再被视为。 Paul consented to the advice of James and the elders (Acts 21:1 sqq.).保罗同意的意见，詹姆斯和长辈（使徒21时01 sqq ） 。 The Epistle of St. James reveals a grave, meek, and calm mind, nourished with the Scriptures of the Old Testament, given to prayer, devoted to the poor, resigned in persecution, the type of a just and apostolic man.该坟墓的圣雅各福群会揭示了坟，温和，冷静的态度，滋养与圣经的旧约，给祈祷，专门向穷人辞职，在迫害，类型的公正和使徒的人。
JAMES OUTSIDE OF THE SCRIPTURES詹姆斯之外念经
Traditions respecting James the Less are to be found in many extra-canonical documents, especially Josephus (Antiq., XX, ix, 1), the "Gospel according to the Hebrews" (St. Jerome, De vir. ill., II), Hegesippus (Eusebius, "Hist. eccl.", II, xxiii), the pseudo-Clementine Homilies (Ep. of Peter) and Recognitions (I, 72, 73), Clement of Alexandria (Hypot., vi, quoted by Eusebius, "Hist. eccl.", II, i).传统的尊重詹姆斯较少，是可以找到很多课外的典型文件，特别是约瑟夫（ antiq. ， XX条，第九条， 1 ） ， "福音根据希伯来人" （圣杰罗姆，德源。病患，二） ， hegesippus （尤西比乌斯"的历史。 eccl 。 " ，第二章二十三） ，伪克莱门泰颂歌（ ep.彼得）及型录（一， 72 ， 73 ） ，克莱门特的亚历山德里亚（ hypot. ，六，引述尤西比乌斯"的历史。 eccl "第一，二，一） 。 The universal testimony of Christian antiquity is entirely in accordance with the information derived from the canonical books as to the fact that James was Bishop of the Church of Jerusalem.普遍的证词基督教古物，是完全按照该信息来自典型的书籍，以事实詹姆斯主教教堂的耶路撒冷。 Hegesippus, a Jewish Christian, who lived about the middle of the second century, relates (and his narrative is highly probable) that James was called the "Just", that he drank no wine nor strong drink, nor ate animal food, that no razor touched his head, that he did not anoint himself or make use of the bath, and lastly that he was put to death by the Jews. hegesippus ，一个犹太人基督徒，他们大约生存中的第二个世纪，是关乎（和他的叙事，是极有可能） ，詹姆斯被称为"公正" ，即他没有喝葡萄酒，也没有强有力的饮料，也吃动物性食物，即没有剃刀触及他的头部，他不傅油自己或使用该浴，最后，他把死刑的犹太人。 The account of his death given by Josephus is somewhat different.该帐户他的死因作出的约瑟夫是有点不同。 Later traditions deserve less attention.后来传统值得较少受到关注。
Publication information Written by A. Camerlynck.出版信息写甲卡梅兰克。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume VIII.与感谢圣玛丽教堂，美国俄亥俄州阿克伦城天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
For bibliography see EPISTLE OF SAINT JAMES; Protoevangelium Jacobi and Liturgy of St. James.为参考书目见坟墓的圣詹姆斯; protoevangelium Jacobi与礼仪中的圣雅各福群会。
This subject presentation in the original English language这一主题演讲，在原有的英语
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