I know you are busy, and this is true, but Rome teaches that believers are accounted to have "truly merited eternal life" by those “very works which have been done in God.” And that eternal life is both a gift as well as reward to their good works and merits, (Trent, Chapter XVI; The Sixth Session Decree on justification, p. 43; cf. Canon 32, 1547) that believers merit graces needed for the attainment of eternal life. (Catechism of the Catholic church, Part 3, Life in Christ, Merit, 2010)
Thus while “works of the law” are disallowed as salvific, Rome attributes salvific merit to works of faith. This implies that the reason for the use of the term “works of the law” in such places as Romans 4 is to place such in contrast to “works of faith.” However, other texts do not specify works of the law, but broadly refers to works, which it sets in contrast to faith. And the law being holy just and good, (Rm. 7:12) “if there had been a law given which could have given life, verily righteousness should have been by the law,” (Gal. 3:21) while the “righteousness of the law” is never abrogated. (Rm. 8:4)
Thus the problem is not with the manner of righteousness which the law upholds, but the manner of attaining it, which is not by any manner of merit of law-keeping, but by recognizing yourself as a law breaker and trusting in the mercy of God in Christ to save you by his blood, and which faith is imputed for righteousness. To be sure, the only manner of faith which is salvific is that which is of a confessional quality, meaning it confesses Jesus as the Lord in word and deed, with baptism being the first official expression of that faith.
The key difference as I see it between this and what Catholicism teaches is that it is not by any “merit of works of righteousness which we have done, but according to his mercy he saved us,” (Titus 3:5) not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. (2Tim. 1:9) And while Roman Catholicism seeks to make eternal life a gift as well as a merited reward, “rendered to their good works and merits,” it is either one or the other.
Do we Catholics love the Protestants? We love you all, and we hate your theology because your theology is false and leads you away from the Holy Church, the pillar and foundation of truth. How can we, as we love you, not hate that?
You seem to be one who is diligent in your faith, and according to esteem of truth one can understand the mutual feeling. Yet your statement cannot necessarily say is that Protestant theology leads one to eternal damnation, as Rome overall recognizes that those “separated Churches and Communities” as such such as “who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal,.. in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power,” also stating. “For the Spirit of Christ has not refrained from using them as means of salvation.”
But what your statement implies is that Catholicism manifests a greater degree of grace, which is her stance, while the multitudes of those who left Catholicism for Evangelical churches (which has far more been the case than the opposite), testifies otherwise. To be continued..
First, thank you for a thoughtful response. It is cogent posts like this that make my participation in this thread a joy.
Yes, that is a correct summary. Works done in obedience of law (Jewish or otherwise) or for social gain (e.g. "to boast", Eph.2:9), or for wages, do not count toward salvation, even though they can contribute to it indirectly by avoiding sin in cases where sin is also a crime. Works of faith otherwise known as works of love or works of charity, often referred to by the Scripture as "good works" have a direct salvific effect.
other texts do not specify works of the law, but broadly refers to works, which it sets in contrast to faith
Well, that would not be surprising given that works are not exactly the same as faith, even though passages like Hebrews 11 or James 2 explain that at least true faith is inseparable from good works. But let us see what examples you cite.
Rm. 7:12
... simply says that the law is just and good, I don't see any reference to works in general here. It is our presumption that a law is always aiming at something good, or at forbidding something bad, is it not?
Gal. 3:21
Let me quote that passage:
[21] Was the law then against the promises of God? God forbid. For if there had been a law given which could give life, verily justice should have been by the law. [22] But the scripture hath concluded all under sin, that the promise, by the faith of Jesus Christ, might be given to them that believe. [23] But before the faith came, we were kept under the law shut up, unto that faith which was to be revealed. [24] Wherefore the law was our pedagogue in Christ, that we might be justified by faith. [25] But after the faith is come, we are no longer under a pedagogue.Here law in its pedagogical value is contrasted to faith. I don't see good works being contrasted to faith.
while the “righteousness of the law” is never abrogated. (Rm. 8:4)
Indeed, see my comment above. The work of the law are not salvific, that is one obeying the law simply because it is law may be avoiding certain sins, but other than that he is not advancing his sanctification and therefore is not advancing his salvation. He simply does, like the unfaithful servant, "what is required of him" (Luke 17:7-10).
I do not see an example of "other texts do not specify works of the law, but broadly refers to works, which it sets in contrast to faith" anywhere here.
The key difference as I see it between this and what Catholicism teaches is that it is not by any “merit of works of righteousness which we have done, but according to his mercy he saved us,” (Titus 3:5) not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. (2Tim. 1:9)
How is that not what Catholicism teaches? Christ did not indeed to to the Cross because we were righteous or law-abiding. He did so because He is God and God loves us and all He creates. None of that negates the need for us to love God back, and indeed "faith without works is dead" (James 2:17-26), and we must "excel in good works" (Titus 3:8, the same passage that reiterates that "works of justice do not save us" (one you cite, verse 5).
You also cite 2Tim. 1:9 and, of course there, as well, the same thought is expressed: that while God saved us and, in that case, gave some of us the calling of episcopacy, "according to his own purpose and grace", we must have a response: "labour with the gospel, according to the power of God" and "stir up the grace of God which is in [us]", "[in the] spirit of power, and of love, and of sobriety" (2 Tim 1:6-9).
So no, I do not see a prooftext of faith and good works being "either one or the other". Each passage you cite affirms the Catholic teaching: The sovereign purpose of God is love for us; works of the law (or works of justice) do not have a salvific merit; works of faith or good works done in the spirit of love are a necessary part of our response to grace. "By works faith [is] made perfect" (James 2:22).
your statement cannot necessarily say is that Protestant theology leads one to eternal damnation
Of course, and as you rightly note, that is not the Catholic position at all. Man can be sanctified by the diligent study of the scripture, and therefore can be saved. what your statement implies is that Catholicism manifests a greater degree of grace, which is her stance, while the multitudes of those who left Catholicism for Evangelical churches (which has far more been the case than the opposite), testifies otherwise
Indeed. The fullness of faith is inthe Catholic faith. As I stated many times, one who seriously and attentively studies the Hoyl Scripture will perhaps not become a Roman Rite Catholic (for that one would also need certain esthetic preference), and perhaps he would not even become formally a Catholic but rather join an Eastern Orthodox Church. But even in becoming Orthodox rather than formally Catholic he will embrace the Catholic theology and most congenial to him Catholic praxis.
What do the numbers of conversions mean? Not much. In 4c the Christendom was overwhelmingly Arian. Today, the Protestant, especially Evangelical theology caters very well to the mentality of a middle class American. I am surpised anyone in the Western world, except few nuts like me, remains Catholic, yet in my Church it is standing room only unless you come early, and the faithful spill over to the narthex on holidays. We are doing amazingly well for a medieval institution.