5 However, when someone who does not work places his faith in one who justifies the godless, such faith is reckoned as righteousness. 6 [a]In the same way, David speaks of the blessedness of the one to whom God attributes righteousness apart from works:
7 “Blessed are those whose iniquities are forgiven
and whose sins are blotted out.
8 Blessed is the man
to whom the Lord imputes no guilt.”
Elsie, you cite Romans 4:5–8 and referencing “Abraham believed God” (Romans 4:3) to emphasize justification by faith. Catholics agree that faith is essential for salvation, as “by grace you have been saved through faith” (Ephesians 2:8–9).
However, Scripture teaches that faith and works are inseparable, as af_vet noted with James 2:14–26: “Faith without works is dead” (James 2:17), and “a person is justified by works and not by faith alone” (James 2:24).
In Romans 4:5–8, Paul argues that Abraham was justified by faith, not by works of the Mosaic Law (e.g., circumcision, Romans 4:9–12), before the Law was given. This doesn’t exclude works flowing from faith. James 2:21–22 clarifies that Abraham’s faith was “completed by his works” when he offered Isaac (Genesis 22:9–12), showing faith and works cooperate. Galatians 5:6 reinforces this: “Faith working through love” justifies, aligning with Catholic teaching that works, empowered by grace (Philippians 2:13), are fruits of living faith (Matthew 5:16).
Your error lies in interpreting Romans 4 as excluding all works, ignoring James 2:14–26 and the broader scriptural call for faith to produce good works (Ephesians 2:10). Early Christians, like Clement of Rome (1 Clement 32, c. 96 AD), taught justification by faith and works together, rooted in grace. If you’d like to discuss Romans 4, James 2, or other Scriptures further, I’m open to seeking Christ’s truth together (John 14:6)!