Good works are a necessary component of the Christian life. But they do not make one a Christian. Faith in Jesus Christ ALONE through HIS GRACE ALONE is what saves. NOT OUR WORKS. [emphasis added]
This is another example of the problems created by the Western way of approaching theology (soteriology included) as an abstract, synthetic science like mathematics, rather than a positive science like physics. The works commended by Christ (and the Abraham's journey into the wilderness with the intent of sacrificing Isaac) are part of faith. The distinction you and Luther draw between faith qua faith and its activity or 'works', is a pure abstraction, of no practical use to those living the Christian life, and in fact, harmful to the Christian life. The distinction, itself, provides a temptation not to engage in good works (which you, yourself, admit are a necessary part of the Christian life) because 'we are save by faith, not by works'--leading to what St. James would call 'dead faith', which is no faith at all.
Those of us in traditional churches, who have in the saints models of the Christian life, know what living, saving faith looks like: it leads old men and women, youths and virgins alike, to endure horrible torments rather than renounce Christ; it leads men like St. Athony the Great and women like Amma Syncletica to take up Christ's command to the rich young ruler giving up their posessions and renouncing all to follow Christ; it heals the sick, visits the captives, succors the poor; . . .
I am not sure why you decided to bold my quote.
Regardless, I don't look at soteriology as a "science" at all. Salvation is simple and I look at it strictly from the Word of God. Your tradition informs your view of salvation more than Scripture. Because the Catholic church says it is this way you refuse to consider that the men leading the church could have gotten it wrong. This is not only dangerous, but ignores the Scriptural admonitions to always look out for false prophets as well as Jesus' words about what will happen on the day of judgment. In that day many will come to him proclaiming "Haven't we done all of these good works in your name?" And he will tell them to depart for he never knew them.
Take heed. If you are trying to get to heaven based upon your work AT ALL, you will not reach your desired destination.
If I understand your post, I think it's really helpful. I remember talking with a very fine Calvinist when we were on duty together and he referred to Baptism as a "work". And I had to do some major internal readjustment to see how he could say that reasonably. I suppose some Sunday mornings I have a minute or two before I haul my sorry self out of bed when I think of going to Mass as a "work". But, emotionally, experientially, phenomenologically it's a gift I receive, not a work I perform.
Consequently sometimes I have the vague feeling in the conversations that I'm talking to people from a very different culture where it seems that eating a fine meal or kissing one's spouse or hugging one's children or rejoicing in the sunrise all are viewed as burdens.
And somebody is saying, "You can have a good time without dong ANY of those things." And I have to say, "Well, yeah, maybe, but why wouldn't I want to do these things?"
Even confession. Before I do my exercises, yeah I have some reluctance to do them. But over time I have sort of formed a reaction. I know that working my muscles to exhaustion will make me feel good in a lot of ways. And now if someone says, "Hey, act your age. Quit with the Charles Atlas act," I want to say,"But I LIKE it and I'm lucky I can do it!"
Not that they're wrong or anything that clear. It's just that we're coming from very different places.