It is helpful to differentiate the two by meditating on the use of Abraham as an exemplar in both Pauline and Jamesian positions of justification. Paul and James used Abraham to elucidate their doctrine, but they did not choose the same incident of his life. Paul, points to an earlier time in Abraham’s life, before he had Ishmael or Isaac, expounding from Genesis to affirm that this was when Abraham was justified by faith. Abraham believed God, and because of his faith, he was considered righteousness.. James does not quarrel with the truth that Abraham is, in fact, justified by faith. However, James points to an event in Abraham’s life which takes place long after the moment when he offers up Isaac. James is arguing that when Abraham displayed his implicit faith by his works by being tested. God had long before taken inventory of his faith, and yet the world and even Abraham had not received full witnesses of it as it had yet to be tested and give testimony.  Another beneficial tool for gaining perspective from both writers is the theme of “works.” Yes, in Romans Paul does instruct that works are unnecessary. Moreover, yes, James teaches that works are essential. Only if the reader assumes that both James and Paul are defining “works” in the same context is there a contradiction. The assumed contradiction resolves when we make the finer distinction that Paul was evaluating the good works that an unsaved person attempts to offer to be justified, gain God’s approval or work his way to heaven. James, on the other hand, was referring to those good works that a saved person performs which is evidential of saving faith. James then is not instructing that good works be  necessary to obtain justification and obtain salvation, and Paul never teaches that good works are unnecessary. Faith alone saves, but faith that is unaccompanied is not the genuine article. And not saving faith. 
	Apparently, Martin Luther came to this settled theological balance at some point in his life concerning saving faith producing justification and good works. We should ponder these words of Luther “Faith is a living, restless thing. It cannot be inoperative. Works do not save us; but if there be no works, there must be something amiss with faith.”  At one point Catholics challenged Luther with the argument that if Sola Fide is true, then one could say, "Faith without works justifies, Faith without works is dead. Therefore, dead faith justifies."  Luther countered with: “We say that justification is effective without works, not that faith is without works. For that faith which lacks fruit is not an efficacious but a resigned faith. "Without works" is ambiguous, then. For that reason, this argument settles nothing. It is one thing that faith justifies without works; it is another thing that faith exists without works.” 
So we can grasp that even though Luther’s opinion concerning the Epistle of James was not regarded as high as the Paulin Epistles, there was still agreement held by Luther with its teaching on works and faith. We must pan out over Luther’s life to include his other statements concerning the Epistle in their time, setting, and context. Luther progressed and made other testimonials defending a balanced position concerning faith and works. Admittedly, when adopting a narrow view concerning the epistle, there are several “thorny” moments concerning its agreement with Pauline theology.  We must take a larger view and pan out to consider the full picture that James offers to understand the balance of grace and works. This is perhaps one of the greatest attributes of its canonicity. 
