It teaches that baptism is necessary, that confession, communion, penance, works, etc.
Baptism and, if after baptism one were to break communion with God through serious sin, confession yes. But these are the work of God by which his justice is infused into us. Works however, as I have shown by the quotes from the Council of Trent, do not merit us salvation. The worth of works comes after our gratuitous salvation. From the Council of Trent:
Everything that is said about works refers to those who have already been justified.CHAPTER XVI.
On the fruit of Justification, that is, on the merit of good works, and on the nature of that merit.Before men, therefore, who have been justified in this manner,-whether they have preserved uninterruptedly the grace received, or whether they have recovered it when lost,-are to be set the words of the Apostle: Abound in every good work, knowing that your labour is not in vain in the Lord; for God is not unjust, that he should forget your work, and the love which you have shown in his name; and, do not lose your confidence, which hath a great reward. And, for this cause, life eternal is to be proposed to those working well unto the end, and hoping in God, both as a grace mercifully promised to the sons of God through Jesus Christ, and as a reward which is according to the promise of God Himself, to be faithfully rendered to their good works and merits. For this is that crown of justice which the Apostle declared was, after his fight and course, laid up for him, to be rendered to him by the just judge, and not only to him, but also to all that love his coming. For, whereas Jesus Christ Himself continually infuses his virtue into the said justified,-as the head into the members, and the vine into the branches,-and this virtue always precedes and accompanies and follows their good works, which without it could not in any wise be pleasing and meritorious before God,-we must believe that nothing further is wanting to the justified, 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, to be obtained also in its (due) time, if so be, however, that they depart in grace: seeing that Christ, our Saviour, saith: If any one shall drink of the water that I will give him, he shall not thirst for ever; but it shall become in him a fountain of water springing up unto life everlasting. Thus, neither is our own justice established as our own as from ourselves; nor is the justice of God ignored or repudiated: for that justice which is called ours, because that we are justified from its being inherent in us, that same is (the justice) of God, because that it is infused into us of God, through the merit of Christ. Neither is this to be omitted,-that although, in the sacred writings, so much is attributed to good works, that Christ promises, that even he that shall give a drink of cold water to one of his least ones, shall not lose his reward; and the Apostle testifies that, That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory; nevertheless God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all men is so great, that He will have the things which are His own gifts be their merits. And forasmuch as in many things we all offend, each one ought to have before his eyes, as well the severity and judgment, as the mercy and goodness (of God); neither ought any one to judge himself, even though he be not conscious to himself of anything; because the whole life of man is to be examined and judged, not by the judgment of man, but of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise from God, who, as it is written, will render to every man according to his works.
And the average Catholic thinks that if they've done enough they can get into heaven with only an extended stay in purgatory to burn off any sins they forgot to confess here on earth.
This is not what the Catholic Church teaches about Purgatory. Those in Purgatory have already won salvation and entrance into Heaven through the merits of Christ's sacrifice upon the Cross. I would redirect you to the quote from Chapter VIII of the Sixth Session of the Council of Trent that I posted in #236.
I would ask you to address what the Catholic Church actually teaches rather than what you might think that average Catholics might believe. There are many Catholics who do not fully understand Catholic teaching just as it is clear that Martin Luther, himself a priest, did not completely understand the Catholic theology he was charged to teach. Additionally, it is easy to misunderstand what others might be saying.
That is NOT salvation by faith. That is salvation by works, trying to merit enough of God's favor and appease enough of His anger to allow them in.
You will not find any such teaching in any documents of the Catholic Church, despite what any Catholic layman may or may not have told you.
CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
I will remind you that when Catholics speak of faith they mean intellectual assent. You yourself said that this was not enough. The "movement of his own will" is the same as what you described:
When the heart responds to God, the heart is changed and they do what they should because they're given a new heart and new nature.CANON XX.-If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.
I thought that you said that intellectual assent, i.e."only to believe", is not enough. Is only to believe without having to turn the heart and will to God through observing the Commandments enough for salvation? This is what this canon is condemning.
CANON XI.-If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
Again, are you saying that justification is only a forensic declaration by God, that God does not effect a change in us by his infusion into us of grace and charity? This infusion of grace and charity is his work, not ours.
God effects change in us by his grace and we grow in that grace as he conforms us into the image of his dear Son. But the righteousness required for entrance into Heaven is not that which is infused into us by our works and merits, rather it is imputed righteousness. Where God imputes the righteousness of Christ to us and we are justified because of HIS righteousness and not our own. From the site http://www.pbministries.org/books/gill/Sermons&Tracts/sermon_38.htm:
I shall now consider the manner in which this righteousness is thus imputed, and that is, without works. That this righteousness is imputed without works, is manifest from the character the persons bear, whom God justifies, which is that of ungodly ones, as has been just now observed. If they are ungodly, they are without works; good works, or works of righteousness. If God therefore will justify such, as he certainly does, he must justify them by imputing a righteousness to them, without any consideration of works done by them. And, indeed, if God did not impute righteousness for justification in this manner, justification would not be an act of free grace, as it is always represented to be. We may argue about justification, as the Apostle does about election, when he says (Rom.11:6), and if of grace, then it is no more of works, otherwise grace is no more grace. But if it be of works, then it is no more grace, otherwise work is no more work. We are said (Titus 3:7), to be justified, not only by the grace of God, but freely by his grace, to express the abundance and freeness of divine grace, in the free gift of righteousness unto justification of life. Besides, if righteousness was not imputed without works, boasting would not be excluded, as it is in God's way of justifying sinners, by Christ's righteousness, without any consideration of them. And, indeed, works are not causes of any sort in the affair of justification, they are not the moving cause of it. For that is the free grace of God; nor are they the material cause of it, for that is the obedience and righteousness of Christ. Nor are they the instrumental cause, for that is faith, nor are they the causa a sine qua non, or causes without which persons are justified, who never performed good works. And indeed those that are justified, are justified, if not without the presence of them, yet without the efficiency of them, or any consideration of them as having any casual influence on justification; for with reference hereunto, they are not to be admitted into the lowest class or range of causes. It may perhaps be said, how then can the Apostles, Paul and James, be reconciled in this matter, seeing the one positively affirms (Rom. 3:28), that a man is justified by faith, without the works of the law; and the other (Jam. 2:21, 24, 25), as positively asserts that a man is justified by works, and not by faith only. To which I answer, there are two things, which when observed, will rectify and quickly remove the seeming difficulty, and reconcile the Apostles to each other, which are,
1. They speak of two different things. The Apostle Paul speaks of the justification of a man's person before God, and this he truly asserts to be, by a righteousness imputed without works. The Apostle James speaks of a justification of a man's faith, or of his cause before men, which he also truly asserts to be by works, for wisdom is justified of her children (Matthew 11:19). True and undefiled religion is discovered and bore witness to by good works. Faith is shewn forth, made known, and evidentially perfected by them; in justification by imputed righteousness, a man has not whereof to boast before God. In justification of a man's cause by works, a man has whereof to boast before men, and in some cases with a becoming modesty may say with Samuel (1 Sam. 12:3): Whose ox have I taken? whose ass have I taken? or whom have I defrauded?
2. They speak to two different sort of persons. The apostle Paul had to do with self Justiciaries, who fought for righteousness not by faith, but as it were by the works of the law, who being ignorant of God's righteousness, went about to establish their own righteousness, and so submitted not to the righteousness of Christ. The apostle James had to do with a set of men called Gnostics, who boasted of their knowledge, from whence they took their name. These were the Libertines and Antinomians of that day, who trusting to their speculative notions and historical faith, despised the law, and disregarded and neglected the performance of good works, accounting their knowledge sufficient unto salvation. And this also occasioned those different modes of expression in these Apostles, who otherwise were agreed in the same truths. I go on,
IV. To consider the blessedness of those persons who have this righteousness imputed to them.
1. They are freed from all sin and condemnation, not from the being of sin, but from the guilt of it, and all obligation to punishment (Rom. 8:1). For there is no condemnation to them who are in Christ Jesus, to them who are made the righteousness of God, in him, they may say as the apostle did (Rom. 8:33, 34), Who shall say any thing to the charge of God's elect? it is God that justifies, who shall condemn; it is Christ that died. And therefore they must be happy persons, for blessed is the man whose iniquities are forgiven, and whose sin is covered; blessed is the man to whom the Lord will not impute sin, with which words David (Ps. 32:1), describeth the blessedness of the persons interested in this righteousness —
2. Their persons and services are both acceptable to God, he is well pleased with both, for Christ's righteousness sake. Christ's garments smell of myrrh, aloes and cassia, with which his people being clad, the Lord smells a sweet smell in them, as the smell of a field which the Lord hath blessed; their persons come up with acceptance before him, and their sacrifices both of prayer and praise are grateful to him, through the person, blood, righteousness and mediation of Christ's righteousness which is imputed to them, shall never be taken away from them, is one of those blessings he will never reverse, and one of those gifts of his which are without repentance. —
3. It shall go well with these persons in life, at death, and at judgment (Isa. 3:10), Say ye to the Righteous it shall go well with him. It shall go well with him in life, for all things work together for his good. It shall go well with him at death. For the righteous hath hope in his death, founded upon this righteousness imputed to him. It shall go well with him at judgment, for this righteousness will answer for him at that time, and bring him off clear at God's bars and introduce him into his kingdom and glory.—
4. Such persons are heirs of glory, and shall everlastingly enjoy it, for being justified by grace, they are made heirs according to the hope of eternal life. Justification and glorification are closely connected together. For whom God justified, them he also glorified (Rom. 8:30). Justified persons may comfortably argue, from their justification, to their glorification, and strongly conclude with the apostle (Rom. 5:9). That if they are justified by the blood of Christ, they shall be saved from wrath through him.