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St. Paul didn’t teach Sola Fide.

Riiiiiigggghhhht.

Try reading Romans. Paul teaches it all through Romans.

Again -- if you're going to be snarky, try to be accurate.

Hoss

I've read Romans. I just don't reach the same conclusion as yourselves. St. Vincent of Lerins writes in his Commonitorium around 434 AD: Chapter 8.

Exposition of St. Paul's Words, Gal. i. 8.

[21.] When therefore certain of this sort wandering about provinces and cities, and carrying with them their venal errors, had found their way to Galatia, and when the Galatians, on hearing them, nauseating the truth, and vomiting up the manna of Apostolic and Catholic doctrine, were delighted with the garbage of heretical novelty, the apostle putting in exercise the authority of his office, delivered his sentence with the utmost severity, Though we, he says, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed. Galatians 1:8

[22.] Why does he say Though we? Why not rather though I? He means, though Peter, though Andrew, though John, in a word, though the whole company of apostles, preach unto you other than we have preached unto you, let him be accursed. Tremendous severity! He spares neither himself nor his fellow apostles, so he may preserve unaltered the faith which was at first delivered. Nay, this is not all. He goes on Even though an angel from heaven preach unto you any other Gospel than that which we have preached unto you, let him be accursed. It was not enough for the preservation of the faith once delivered to have referred to man; he must needs comprehend angels also. Though we, he says, or an angel from heaven. Not that the holy angels of heaven are now capable of sinning. But what he means is: Even if that were to happen which cannot happen—if any one, be he who he may, attempt to alter the faith once for all delivered, let him be accursed.

[23.] But it may be, he spoke thus in the first instance inconsiderately, giving vent to human impetuosity rather than expressing himself under divine guidance. Far from it. He follows up what he had said, and urges it with intense reiterated earnestness, As we said before, so say I now again, If any man preach any other Gospel to you than that you have received, let him be accursed. He does not say, If any man deliver to you another message than that you have received, let him be blessed, praised, welcomed,— no; but let him be accursed, [anathema] i.e., separated, segregated, excluded, lest the dire contagion of a single sheep contaminate the guiltless flock of Christ by his poisonous intermixture with them.

Chapter 9.

His warning to the Galatians a warning to all.

[24.] But, possibly, this warning was intended for the Galatians only. Be it so; then those other exhortations which follow in the same Epistle were intended for the Galatians only, such as, If we live in the Spirit, let us also walk in the Spirit; let us not be desirous of vain glory, provoking one another, envying one another, etc.; Galatians 5:25 which alternative if it be absurd, and the injunctions were meant equally for all, then it follows, that as these injunctions which relate to morals, so those warnings which relate to faith are meant equally for all; and just as it is unlawful for all to provoke one another, or to envy one another, so, likewise, it is unlawful for all to receive any other Gospel than that which the Catholic Church preaches everywhere.

[25.] Or perhaps the anathema pronounced on any one who should preach another Gospel than that which had been preached was meant for those times, not for the present. Then, also, the exhortation, Walk in the Spirit and you shall not fulfil the lust of the flesh, Galatians 5:16 was meant for those times, not for the present. But if it be both impious and pernicious to believe this, then it follows necessarily, that as these injunctions are to be observed by all ages, so those warnings also which forbid alteration of the faith are warnings intended for all ages. To preach any doctrine therefore to Catholic Christians other than what they have received never was lawful, never is lawful, never will be lawful: and to anathematize those who preach anything other than what has once been received, always was a duty, always is a duty, always will be a duty.

[26.] Which being the case, is there any one either so audacious as to preach any other doctrine than that which the Church preaches, or so inconstant as to receive any other doctrine than that which he has received from the Church? That elect vessel, that teacher of the Gentiles, that trumpet of the apostles, that preacher whose commission was to the whole earth, that man who was caught up to heaven, 2 Corinthians 12:2 cries and cries again in his Epistles to all, always, in all places, If any man preach any new doctrine, let him be accursed. On the other hand, an ephemeral, moribund set of frogs, fleas, and flies, such as the Pelagians, call out in opposition, and that to Catholics, Take our word, follow our lead, accept our exposition, condemn what you used to hold, hold what you used to condemn, cast aside the ancient faith, the institutes of your fathers, the trusts left for you by your ancestors and receive instead—what? I tremble to utter it: for it is so full of arrogance and self-conceit, that it seems to me that not only to affirm it, but even to refute it, cannot be done without guilt in some sort.

It is the attempt to separate faith and works that leads to error. Even if you try to do so using one book or a couple of verses, even Romans:

Romans 2:6,7; 13: "For he will repay according to each one's deeds. To those who by patiently doing good seek for glory and honor and immortality, he will give eternal life; for it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified."

It is trying to separate the two, our faith and what we do, and say that "only this one matters, that one doesn't apply" that causes error. The two are inseparable.