St. James (2026)

By Fr. Conor Donnelly

(Proofread)

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

My Lord and my God, I firmly believe that you are here, that you see me, that you hear me. I adore you with profound reverence. I ask your pardon for my sins and grace to make this time of prayer fruitful. My Immaculate Mother, Saint Joseph, my father and lord, my guardian angel, intercede for me.

Saint James was from Bethsaida. He was the son of Zebedee and the brother of John. He is one of the three disciples to witness the Transfiguration and the agony in the garden, besides other important events of Our Lord’s public life. He and his brother’s impetuous zeal caused Our Lord to name them the sons of thunder. James developed his apostolate in Judea and Samaria, and according to tradition, he preached the Gospel in Spain. On his return to Palestine about the year 44, he became the first apostle to suffer martyrdom at the order of Herod Agrippa. His mortal remains were later brought to Santiago de Compostela in Spain, which became a popular medieval pilgrimage site and a sanctuary of the faith for all in Europe.

We’re told in Saint Matthew, walking by the Sea of Galilee, Jesus saw James and John, the sons of Zebedee, mending their nets, and called to them, giving the name Boanerges, which means sons of thunder (cf. Mark 3:17). It all began when a few fishermen on Lake Tiberias were called by Jesus of Nazareth to follow him. They responded to Our Lord’s call, followed him, and lived with him for nearly three years. They shared his daily life and were witnesses of his prayer, his mercy toward sinners, and those who suffer, and his power. They listened attentively to his words, the like of which they had never heard before. In the three years they spent together, the disciples experienced a reality that was to possess them forever. In a word, life with Jesus.

It was an experience that broke the threads of their prior existence. They had to leave everything, their family, their trade, and their possessions to follow him. In short, they were introduced to a new way of living. One day, Jesus invited James to follow him. He was the brother of John and the son of Salome, a woman who served Jesus with all she had and ultimately was present on Calvary. James knew Jesus before he was called. Together with Peter and his brother, the apostles enjoyed a special predilection from Our Lord. He was one of the three present at the Transfiguration on Mount Tabor. He was also present at the raising of the daughter of Jairus, and one of those who accompanied Our Lord in Gethsemane towards the beginning of the Passion.

Our Lord was so taken by the impetuous zeal of James and John that he nicknamed them Boanerges, the sons of thunder. We’re told that Jesus had finished speaking about his impending passion and death in the holy city. Saint Matthew says, “We’re going up to Jerusalem, and the Son of Man will be given over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day” (Matt. 20:18–19).

Our Lord feels the need to share with his disciples the innermost sentiments that fill his soul. Then the mother of the sons of Zebedee drew near to him with her sons, and bowed down at his feet to make a request. She asked him to reserve two eminent places for her sons in his seemingly imminent kingdom. Jesus turns to the brothers and asks them if they can share the same fate with him. He offers them his cup. To offer one another one’s chalice to drink from was considered a great sign of friendship in antiquity. They immediately respond, “We can.”

These words express generous docility. They reflect an attitude that belongs to all the young at heart and to all Christians, says John Paul II, especially those who are willing to be apostles of the good news. Our Lord accepts the generous response of the two disciples straight away, and tells them, yes, you will drink from my cup. You will participate in my sufferings, and you will complete my passion in your own bodies.

Sometime later, in the year 44, James was to die by decapitation. John was tried with innumerable sufferings and persecutions throughout his long life. Ever since Christ redeemed us on the cross, all Christian suffering consists in drinking from the cup of the Lord through participation in his passion, death, and resurrection. By means of our suffering, we complete in a certain way his passion that is thus prolonged in time with its saving fruits. Human suffering becomes redemptive when it’s closely associated with the ignominy that Our Lord endured. In his mercy, he lets us share in his cup.

We’re told in The Furrow, in the face of difficulties, sickness, or pain, Jesus puts the same question to us: Can you drink from my cup? If we are united to him, we will respond positively and bear what is humanly disagreeable for his sake. In union with Christ, even our pain and failure are converted into joy and peace. The great Christian revolution has been to convert pain into fruitful suffering, to turn a bad thing into something good. We have deprived the devil of this weapon, and with it we can conquer eternity.

From the time Saint James made his not entirely ambitions known until the hour of his martyrdom, there’s a long interior development. That same zeal of his, earlier directed against the Samaritans who did not want to receive Jesus—the people would not receive him because, we’re told in Saint Luke, “His face was set towards Jerusalem” (Luke 9:53)—was later to be transformed into a zealous concern for souls. Little by little, without losing the vigor of his own personality, James learned that zeal for the divine interests cannot be violent or bitter. The glory of God alone is the only worthwhile ambition.

Clement of Alexandria relates how when the apostle of Spain was taken before the tribunal to be judged, his integrity was so apparent that his accuser approached him afterwards to ask his pardon. James thought about it and then embraced him, and said to him, “Peace be with you.” The two of them together then received the crown of martyrdom.

While meditating on the life of the Apostle James, it helps a great deal for us to see evidence of his defects and those of the other eleven that the Lord had chosen. They weren’t powerful or wise or simple. We see them at times being ambitious and argumentative. James was the first apostle to be martyred. Clearly, the help of God can work wonders in us. How thankful to God James will be in heaven for leading him along paths quite different from the ones he dreamt of earlier in his life.

Since Our Lord is good, infinitely wise, and loving beyond what we can realize, on many occasions he does not give us what we ask for, but what is most appropriate for us, and therefore the best. Like the other apostles, James has clear and undeniable defects and weaknesses that are clearly seen in the Gospel accounts. Nevertheless, together with these shortcomings, he had a great soul and a big heart. Jesus was always patient with him and with the others too. The master allowed them time for them to learn the lessons that he imparted with divine wisdom and affection.

Saint John Chrysostom says, let us examine how Our Lord’s way of questioning is equivalent to an exhortation and a stimulus. He does not say, can you bear defeat? Are you capable of shedding your blood? His words are, can you drink from the cup? To encourage them to the task, he adds, from which I am to drink. The prospect of drinking from the Lord’s very cup leads them to a more generous response. He gives the name baptism to his passion to emphasize that his sufferings would be the cause of a great purification for the whole world, says Saint John Chrysostom.

Our Lord has also called us. May we not give in to discouragement if our defects and weaknesses become manifest. If we approach Jesus for help, he will give us the courage to continue on our path with greater fidelity, since he is ever patient and allows us the time we need to improve.

In the second reading of the Mass, Saint Paul reminds us “We bear this treasure in vessels of clay so that it may be clearly seen that our power comes from God and not from ourselves” (2 Cor. 4:7). We are rather fragile creatures and not very constant. But nevertheless, we are capable of bearing in ourselves an incomparable treasure, since God works marvels in men despite their weaknesses. Just to show that it is he who acts and grants efficacy to our desires, Our Lord wants to “choose the weak to confound the strong, and the vile and scorned of the world as well as those who are not, to destroy the things that are, so that any human flesh should pride itself before the creator,” says Saint Paul (cf. 1 Cor. 1:27–29).

Amazingly enough, one who was formerly a persecutor of the Church of God wrote these words filled with humility. We Christians, by bearing God in our soul, can live at the same time both in heaven and on earth, divinized, but knowing that we are of the world and made of clay. An earthen pot which Our Lord has deigned to use in his service, with the frailty that is typical of such fragile material. When the vessel is cracked or broken, we will seek the seals that are put on pitchers in need of repair so that they may continue to be useful.

Like the prodigal son, we can say, “Father, I have sinned against heaven and against you” (Luke 15:21). God grants efficacy to those who have the humility to feel themselves as vessels of clay, the ones who bear in their own body the mortification of Jesus and who drink from the cup of the passion which Jesus drank.

Tradition recalls the preaching of Saint James throughout Spain. His great zeal for souls led him to the very limits of the known world. We also learn from accounts passed on to us of the difficulties he encountered in the beginnings of his evangelizing, and how Our Lady appeared to him to offer encouragement. It’s possible that we too may feel disheartened on occasion and baffled by the obstacles that obstruct our desires to bring other souls to Christ. We may also encounter misunderstanding, mockery, oppositions of all sorts, calumnies. However, we know that Our Lord will never abandon us. We will approach the Lord and be able to tell him with confidence like Saint Paul, “We are sore pressed but not destitute. We endure persecution but are not forsaken. We are cast down but never perish” (cf. 2 Cor. 4:8–9).

Our Lord says to his apostles, “I came to cast fire upon the earth, and would that it were already kindled” (Luke 12:49). Just like any true friend, Our Lord reveals to his disciples his most intimate thoughts. He has a holy impatience to ignite the flame of charity in men’s hearts and offer his holocaust to the Father on Calvary for the sake of mankind. “I have a baptism to be baptized with, and how I am constrained until it is accomplished” (Luke 12:50). There on the cross, the fullness of God’s love for his creatures was made manifest. “Greater love than this no man has, than that he lay down his life for his friends” (John 15:13).

We prove we are Christ’s friends if we struggle to follow him. Saint Augustine commented on this passage that people who believe in him are enkindled. They receive the flame of charity. That’s why the Holy Spirit appeared in this form at Pentecost. We’re told in the Acts, “There appeared to them tongues as of fire distributed and resting on each one of them” (Acts 2:3). Set aflame by this fire, the apostles set out across the entire world to inflame others, including their enemies. What enemies? says Saint Augustine. Well, those who had forsaken God their creator for the worship of man-made idols.

The faith of such as these has been smothered to ashes. It is good for them, says Saint Augustine, that they be set alight by this holy flame so that they may once again shine forth in Christ’s glory. This crucial task of setting the world on fire has been passed on to today’s Christians. This fire of love and peace will strengthen and purify souls. We need to go to the university, to the factories, into public life, to our homes. If one were to set fires at different locations throughout a city, even if they were modest fires, they would quickly consume the whole metropolis. Likewise, if in a city at the most separated points, one were to ignite the hearts of the inhabitants with the fire that Jesus brought to the world, then the good will of those people would quickly overrun the city, lighting it up with love for God.

The fire that Jesus has brought to the world is himself. It is the fire of love. This is the love which not only unites souls to God, but also unites souls to one another. In each city, these souls shall emerge from families, father and mother, son and father, mother and mother-in-law. This phenomenon can take place in parish life, in organizations, in schools, in offices, anywhere. One writer says each small flame for God necessarily kindles other flames. Divine providence takes care to distribute these souls on fire where they can best serve the process. Through their action, many places in the world will be restored to the warmth of the love of God and renewed hope.

Our apostolate in the middle of the world should spread like a flame of peace. Apostolate in the middle of the world should spread like wildfire. Each Christian who lives the faith seriously becomes a point of ignition at his or her place of work, among their friends and acquaintances. But this phenomenon will only occur if we make concrete the advice that Saint Paul gave to the Philippians: “Have this in mind among yourselves, which was also in Christ Jesus, who, though he was by nature God, did not consider being equal to God a thing to be clung to, but emptied himself, taking the nature of a slave and being made in the likeness of men. He became humble and obedient, even obedient to a cross” (Phil. 2:5–8).

Opus Dei’s author says the apostle challenges all Christians to live out in their lives as much as possible those sentiments which filled the divine Redeemer when he offered himself up as a sacrifice. Imitate his humility and present to God Almighty all the adoration, honor, praise, and thanksgiving. This offering is carried out primarily in the Mass, the unbloody renewal of the sacrifice of the cross.

The Second Vatican Council teaches us concerning the contribution of the laity. It says, for all their works, prayers, and apostolic endeavors, their ordinary married and family life, their daily occupations, their physical and mental relaxation, if carried out in the spirit, and even the hardships of life, if patiently borne—all these become spiritual sacrifices acceptable to God through Jesus Christ. Together with the offering of the Lord’s body, they are most fittingly offered in the celebration of the Eucharist. Thus, as those everywhere who adore in holy activity, the laity consecrate the world itself to God (cf. Lumen Gentium, 34).

A Christian life ought to be an imitation of the life of Christ, a participation in his divine sonship. Through this way of life, we will learn from Jesus how to relate to other people. We are told in Saint Matthew that “When Jesus saw the multitude, he had compassion on them, for they were like sheep without a shepherd” (Matt. 9:36). Life held no meaning for them. Jesus had compassion on these people. His love was so great that he went to the extent of giving up his life for them and us on the cross. This is the divine love which should fill our hearts.

Then we too will have compassion on the people around us who perhaps have strayed from the Lord. With the help of God’s grace, our genuine friendship, hopefully, we will bring these souls back to the master. In the holy Mass, a surging current of divine love is transmitted from the Son to the Father through the Holy Spirit. The follower of Our Lord participates in this love, since he or she is incorporated into Christ. The Christian then extends this love to other people and to all earthly realities, which are thereby sanctified and made into a fitting offering to God.

We’re told in Friends of God, our apostolate should have its roots in the Mass, and should from there draw its efficacy. For the Mass is nothing less than the realization of the redemption in our time by means of apostolic Christians. Jesus came on earth to redeem everyone, because he wished all men to be saved. There is not a single soul in whom Christ is not interested. Each soul has cost him the price of his blood. If we truly imitate Our Lord’s example, we can never be indifferent towards any soul.

When a Christian participates in the Mass, the prayers should be concerned first of all with their brothers and sisters in the faith. One writer says the Christians should feel more and more closely united to them in the bread of life and in the cup of eternal salvation. This is the time to pray for everyone, and especially for those who are most in need. We should grow in the spirit of charity and fraternity, because the Eucharist makes us all one. As a consequence, we therefore treat one another as family. The Eucharist unites the children of God into one family closely related to Christ and to one another.

Following this unique encounter with the Lord, we will experience the same joy as was felt by the sick in Palestine once they had been cured by Jesus. They were so overjoyed at this manifestation of God’s mercy they went about the towns and villages of Palestine singing the Lord’s praises. When a Christian receives communion at Mass, he should be moved to share this wonderful grace with others as well as the need to communicate it to other people. This was how Christianity grew so quickly in its early years. From people like Saint James, it spread like a conflagration of peace and love which no one could extinguish.

We could resolve to center our life upon the Mass. Then we will find peace and serenity, as well as the need to communicate it to other people. Throughout the course of our day, we will want to let our friends know about the treasure of this sacrament. If we attend Mass, as Saint Josemaría says in Christ is Passing By, if we attend Mass well, surely we are likely to think about Our Lord during the rest of the day, wanting to be always in his presence, ready to work as he worked, and to love as he loved.

We will learn to thank Our Lord for his kindness in not limiting his presence to the time of the sacrifice of the altar. He has decided to stay with us in the host which is reserved in the tabernacle. The tabernacle should be a Bethany for us, a quiet and pleasant place where Christ resides, a place where we can tell him about our worries, our sufferings, our desires, our joys, with the same sort of simplicity and naturalness as Martha, Mary, and Lazarus. We will find in the tabernacle the strength we need to do Our Lord’s work in union with many other Christians.

With Saint James, we could repeat the Lord’s cry, “I came to cast fire upon the earth, and would that it were already kindled” (Luke 12:49). This is the fire of divine love which will bring peace and joy to souls, to families, and to society as a whole. We can also seek the intercession of Our Lady, Queen of Apostles. In her we will find the courage and the joy to proceed on our way, just like the Apostle Saint James did.

I thank you, my God, for the good resolutions, affections, and inspirations that you have communicated to me during this meditation. I ask your help to put them into practice. My immaculate mother, Saint Joseph, my father and lord, my guardian angel, intercede for me.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

EW