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Moreover, in reading the sixth session of Trent, it seems clear that by grace and grace alone we are saved, though we must do good works

Nothing postures double-speak like the Councils of Trent.

So is it grace "alone" or are good works "necessary?"

Because if our good works are "necessary," then it isn't faith "alone"; it's grace AND good works.

Without our assent of will, our co-operation (working with God), we cannot be saved.

The natural man cannot "assent" to God because He does not understand the things of God and all his works are as filthy rags to God because "whatever is not of faith is sin."

The only person capable of an "assent of will" and good works is one who first has been reborn by the Holy Spirit. His will has been changed from self-love to God-glorifying, and thus he will want to obey and be saved.

No "cooperation" required.

Only the free, unearned gift of the Holy Spirit to guide our understanding of Scripture and bring us to Christ in faith.

"Eternal life can be understood as a reward given to those who have saving faith as shown by works, as texts like Mt. 25:34-36 seem to show, and one can have confidence of his salvation in the light of a faith evidenced by works of faith, (1Jn. 5:13). But Rome claims is that of salvation by grace thru merit, and it infers moral merit, and in any case what is effectually conveyed is faith in one's moral fitness, and faith in Rome itself, and not coming to God as one destitute and damned, and becoming born again with repentant faith in the risen Lord and His sinless shed blood, to the glory of God.

the Roman Catholic Council of Trent "infallibly" defines that one is,

"justified by the good works that he performs by the grace of God and the merit of Jesus Christ", and that his justification is increased by personal works. (Council of Trent, Canons 24, 32) The more recently Roman Catholic catechism states,

"Moved by the Holy Spirit, we can merit for ourselves and for others the graces needed for our sanctification and for the attainment of eternal life (Catechism of the Catholic church, Part 3, Life in Christ, Merit, 2010)

The term “merit” refers in general to the recompense owed by a community or a society for the action of one of its members..., (Catechism of the Catholic Church, #2006)

Trent concludes that,

"nothing further is wanting to the justified [baptized and faithful], to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life." (Trent, Chapter XVI; The Sixth Session Decree on justification, 1547)

“Hence, to those who work well unto the end and trust in God, eternal life is to be offered, both as a grace mercifully promised to the sons of God through Christ Jesus, and as a reward promised by God himself, to be faithfully given to their good works and merits.” (Trent, Chapter XVI; The fruits of justification, that is, the merit of good works, and the nature of that merit)

Canon 32 similarly states,

"If anyone says that the good works of the one justified are in such manner the gifts of God that they are not also the good merits of him justified; or that the one justified by the good works that he performs by the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit an increase of grace, eternal life, and in case he dies in grace, the attainment of eternal life itself and also an increase of glory, let him be anathema." (Trent, Canons Concerning Justification, Canon 32. Also see The Canons and Decrees of the Council of Trent, in Philip Schaff, The Creeds of Christendom, Grand Rapids: Baker, 1919 ed., Decree on Justification, Chapters V, VI, VII, X, XIV, XV, XVI) (emphasis mine)

For those who do not cooperate with grace enough to gain Heaven directly upon death (as canonized saints are held as having done), Rome provides a place called ''Purgatory'', where they are said to suffer to various degrees for an indeterminate time, before being granted entrance into the abode of God. “It is a divinely revealed truth that sins bring punishments inflicted by God's sanctity and justice. These must be expiated [atoned, be compensated] either on this earth through the sorrows, miseries and calamities of this life and above all through death, or else in the life beyond through fire and torments or 'purifying' punishments.” (INDULGENTIARUM DOCTRINA; cp. 1. 1967)

But as said in post 94 of 117, with its doctrine of justification and assurance, etc., Rome says two things in this regard, as it teaches that because a faith without works is dead, then one truly merits eternal life by works done by God, while it also affirms baptism by desire (”Baptismus flaminis sive Spiritus Sancti”) and perfect contrition ( “contritio caritate perfecta” ) - the latter which allows for sola fide, though as with the Reformers, it must be a kind of contrite faith that shows forth works, if and when able.

“if the contrition be perfect (contritio caritate perfecta), then active justification results, that is, the soul is immediately placed in the state of grace even before the reception of the sacrament of baptism or penance, though not without the desire for the sacrament (votum sacramenti). If, on the other hand, the contrition be only an imperfect one (attritio), then the sanctifying grace can only be imparted by the actual reception of the sacrament.” (cf. Trent, Sess. VI, cc. iv and xiv)

This perfect contrition is the only way Rome sees Prots as obtaining forgiveness, after baptism.