I recently received a very long email that went on to proclaim that one is justified by faith alone. I have received emails in the past & have responded in many cases comprehensively to such emails addressing the arguments of those who use attempt to use Scripture to teach justification through faith alone. For example, I had a person who gave a huge defense of justification by faith alone, and I quoted the whole thing and responded point by point in a comprehensive manner here: Matt's Response to an Essay That Teaches Faith Alone and Eternal Security. I responded to another email where I was challenged on faith alone here as well. In a recent email, I received a 70 page essay in an attempt to refute Catholicism, and in order to address every single point it would have to be a book. Almost everything in that essay, I disagree with. I have had complaints and advice that my writings can be much too long for readers, so I don’t intend to deal point by point with everything. (Sorry, this ended up being a lot longer than I wanted to). But here I do want to focus on something that the author highlighted, justification and how justification before God occurs. He believes Scripture indicates eternal security, one is justified by faith alone, there is no infusion in justification, and to say that one has to do anything in salvation besides belief is an attack on the integrity of what Christ did on the cross. He apparently also believes Romans 11:6 is a death blow to Catholic theology. He goes on to much more than Romans 11:6 though, and goes on in an attempt to indicate that one is justified by faith alone, and putting anything more than belief in faith alone as the only means of justification, is a different faith than that which is laid out in the gospel.

In this paper I will address his challenges to the Catholic faith, in reference to justification. A majority of my response on this, is to a couple of sections he called 'Comprehensive Confidence', and 'Conscientious Confidence' a majority of what speaks of, involves many aspects of justification in my view, a majority of the dividing line between us on justification. I will bring some other comments from other sections that he wrote that touch on Scriptures I bring up in response. Even though he wrote much more, I think this will pretty much cover most of the aspects of justification. For example, he does attempt to refute infused righteousness as any grounds for justification. He believes, as do most Protestants who believe in justification by faith alone, that one gets saved through faith alone, because one gets an alien righteousness, or a perfect righteousness imputed from Jesus, and since we get a perfect righteousness from Christ, that is what stands before God in judgment. He believes Christians do not get judged for sins. What we do after we are justified, has no impact on our salvation. Now, Protestants will assert that if one is truly justified, one will pursue sanctification, but that pursuit of sanctification has no bearing on one’s actual justification before God. The Protestant view is that justification is only a legal, forensic declaration. His assertion is that obedience has nothing to do with justification before God and faith alone is the only instrument of salvation. The Catholic view is that when God justifies, yes, he declares one righteous, but what he declares, he makes righteous. Now in this paper, I will respond to many of these assertions. He also argues that since one is saved by faith alone, no one who is justified, will lose that justification. Romans 11:6 apparently, as he reads it, renders the Catholic view invalid. I will challenge that assertion in this response. I will look at the context of Romans 11:6, what is Paul actually saying, is he condemning all works in reference to justification before God? I will assert that works and obedience, of course only after one is justified, are essential in justification before God. So, I will go way beyond Romans 11:6, and address other passages he puts forth, and I will put forth many passages which proves his outlook is dangerously false, and indeed, demonically false. I will prove that obedience/works, only that which is empowered, or in a sense, infused by God's grace, after one is justified, (because previous to one's justification works/obedience are not salvific) is a necessary part of one's ultimate justification. That assertion, we will see, is not opposed to Romans 11:6. To differentiate, I will put his writing in Green. I will respond. I will occasionally quote other Protestant apologists who make similar arguments. I will also quote Catholic authors, and refer to citations from the Council of Trent. I will respond with the term 'you' to his assertion as it will be a direct response to his arguments. I will also provide footnotes with citations of the authors I am quoting, and links to where I have addressed a specific issue more comprehensively, but the gist of the answers I will provide, I will attempt to provide right here in this paper. If you want to see where the citation is you can click on the footnote number and then hit back to get you right back to the spot you are on.

To start things off, I do want to quote the passage itself, Romans 11:6.

But if it is by grace, it is no longer on the basis of works; otherwise, grace would no longer be grace.

Before I get to Romans 11 though, I want to look at some initial comments he made on justification by faith alone. He believes that the Protestant view of faith alone best gives credit to Christ's death on the cross and by adding obedience as a part of justification, that denigrates what Christ did on the cross.

This section I am responding to what you termed:

COMPREHENSIVE CONFIDENCE

Catholics will admit that yes, faith alone is adequate initially (CCC 1998) but any sort of comprehensive confidence in the impeccable credentials of Christ the Lord just doesn't have what it takes.

By imparting or imputing Christ's righteousness to us sinners, God reckons us as just. It is "as if" (Sproul's quote) we were inherently just. But we are not inherently just.... We are just by imputation even while sin still remains in us, though it does not reign in us... He quotes Calvin "To justify is nothing else than to acquit from the charge of guilt, "as if" innocence were proved"...When God justifies us...he does not acquit on us on a proof of our own innocence, but by an imputation of righteousness, so that "though not righteous in ourselves", we are deemed righteous in Christ.[1]

Proverbs 17:15:

He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD.

Now Sproul and Buchanan and all the Protestants who defend imputation of an alien righteousness take umbrage at the charge of legal fiction. For example, Sproul writes:

Rome's view presupposes that the only true justness or righteousness is inherent righteousness. It denies the truth of imputation. The biblical doctrine of justification is not a legal fiction. It is a legal reality precisely because it is based on a real (or true) imputation of real and true righteousness. Neither Christ's righteousness nor its imputation to us is a matter of fiction. It represents the reality of divine grace. G.C. Berkouwer says: "..the correlation between faith and grace excludes the fiction."…

Perhaps the charge of legal fiction is the most serious and grievous charge leveled against the Reformation and sola fide. Nothing less than the gospel is at stake. The charge of legal fiction makes the gospel itself a fiction. The biblical gospel stands or falls with the concept of imputation.[2]

Now, what was the purpose of Christ's death? Was it to die for a limited amount of people, as you say, and only those who he chooses to believe in faith as the only instrument of salvation, will get saved? Is sanctification only a nice byproduct but not a means of that salvation? Paul, in an often-overlooked passage gives us some answers on who he dies for, and what grace actually does. Is Grace just him looking away at how filthy we actually are? Do we get heaven based on him looking away from our sins and instead look at an alien righteousness of Christ?

Titus 2:11-14:

11 For the grace of God has appeared for the salvation of all men, 12 training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in this world, 13 awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds.

Ironically, all the while the Council of Trent boasted of being guided by the Holy Spirit, they boasted that anyone who boasts of his confidence in the mercy of God for Christ's sake, is only showing a "vain confidence" and is to be considered a heretic!

He that shall persevere to the end, he shall be saved,[Matt. 10:22; 24:13.] which cannot be obtained from anyone except from Him who is able to make him stand who stands,[Rom. 14:4] that he may stand perseveringly, and to raise him who falls, let no one promise himself herein something as certain with an absolute certainty, though all ought to place and repose the firmest hope in God's help.

For God, unless men themselves fail in His grace, as he has begun a good work, so will he perfect it, working to will and to accomplish.[Phil. 1:6, 2:13]

Nevertheless, let those who think themselves to stand, take heed lest they fall,[1 Cor. 10:12] and with fear and trembling work out their salvation,[Phil. 2:12] in labors, in watchings, in almsdeeds, in prayer, in fastings and chastity. For knowing that they are born again unto the hope of glory,[1 Pet. 1:3] and not as yet unto glory, they ought to fear for the combat that yet remains with the flesh, with the world and with the devil, in which they cannot be victorious unless they be with the grace of God obedient to the Apostle who says:

We are debtors, not to the flesh, to live according to the flesh; for if you live according to the flesh, you shall die, but if by the spirit you mortify the deeds of the flesh, you shall live.[Rom. 8:12f.][3]

Next the passage that Trent refers to 1 Cor. 10:12, 'take heed lest they fall' is a culmination of an exhaustive portion of Scripture that puts a death knell to the idea that one can't lose salvation. One can be in a state of grace, but lose that grace. 1 Cor. 9:24-27 is a portion of Scripture that is particularly fatal to the 'a justified person is guaranteed to persevere' idea. I wrote an article looking at that passage in detail. It looks at the background of the Greek words, etc.[4] Here is a portion of the passage which gives the background to the 1 Cor. 10:12 reference that Trent makes:

1 Corinthians 9:24-27:

24 Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it. 25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. 26 Well, I do not run aimlessly, I do not box as one beating the air; 27 but I pommel my body and subdue it, lest after preaching to others I myself should be disqualified.

9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor sexual perverts, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God. 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.

Trent next points us to Paul's word on the battle between flesh and Spirit and its eternal consequences.

Romans 8:12-13:

12 So then, brethren, we are debtors, not to the flesh, to live according to the flesh-- 13 for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live.

Tell that to Paul, who boasted, “But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Gal 6:14).

Gal. 6:2-15:

2 Bear one another's burdens, and so fulfil the law of Christ. 3 For if any one thinks he is something, when he is nothing, he deceives himself. 4 But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5 For each man will have to bear his own load. 6 Let him who is taught the word share all good things with him who teaches. 7 Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap. 8 For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life. 9 And let us not grow weary in well-doing, for in due season we shall reap, if we do not lose heart. 10 So then, as we have opportunity, let us do good to all men, and especially to those who are of the household of faith. 11 See with what large letters I am writing to you with my own hand. 12 It is those who want to make a good showing in the flesh that would compel you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. 13 For even those who receive circumcision do not themselves keep the law, but they desire to have you circumcised that they may glory in your flesh. 14 But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither circumcision counts for anything, nor uncircumcision, but a new creation.

Now, there is no need to limit works of the law to Mosaic rituals, but it included that as Paul mentioned in Galatians 2:16. He was so perturbed that they were attempting to get believers to impose circumcision that he mentioned he wished they would mutilate themselves, Gal. 5:11-12. The Judaizers would boast of their circumcision and Paul says don't boast of circumcision. That is what he is condemning in the verse you quoted. Absolutely nothing about, in justification, ignoring the first thirteen verses where he had spoken in the Spirit, obedience to Christ is not necessary in order to get salvation. Yes, one boasts of what Christ did on the cross which we have shown in Titus 2, to purity & good works, so in grace one can achieve salvation. Nothing on our own power. A believer boasts about Christ. He is the one who gives one the power to live by the law of the Spirit (Gal 6:2). Christ did not do your pretend job in doing a legal fiction where he is unable to make believers righteous. That denigrates Christ's work on the cross. In v. 13 he blasts those who glory in circumcision. But he gives believers responsibility for their own salvation of course only through God's grace. Now he talks again about circumcision, right after he talks about not boasting, v. 15 he says for circumcision counts for nothing but a new creation. That is what he was talking about not boasting about. The glory of Christ does not mean I get an imputed alien righteousness from Christ and I have no responsibility for my own salvation, after I was justified by faith alone. The boasting that Paul is specifically speaking about is Judaizers bragging about circumcision. Pulling that Scripture out of such a context is either ignorant or disingenuous, one or the other.

Finally with this long introduction, I will look at Romans 11:6, but before we go to your comments on that passage, I will take a larger look at that chapter 11. Thus, we can get a view of the context and a short commentary, then will go on to tackle your comments.

Romans 11:

1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? 3 "Lord, they have killed thy prophets, they have demolished thy altars, and I alone am left, and they seek my life." 4 But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Ba'al." 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. 7 What then? Israel failed to obtain what it sought. The elect obtained it, but the rest were hardened, 8 as it is written, "God gave them a spirit of stupor, eyes that should not see and ears that should not hear, down to this very day." 9 And David says, "Let their table become a snare and a trap, a pitfall and a retribution for them; 10 let their eyes be darkened so that they cannot see, and bend their backs for ever." 11 So I ask, have they stumbled so as to fall? By no means! But through their trespass salvation has come to the Gentiles, so as to make Israel jealous. 12 Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! 13 Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14 in order to make my fellow Jews jealous, and thus save some of them. 15 For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16 If the dough offered as first fruits is holy, so is the whole lump; and if the root is holy, so are the branches. 17 But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the richness of the olive tree, 18 do not boast over the branches. If you do boast, remember it is not you that support the root, but the root that supports you. 19 You will say, "Branches were broken off so that I might be grafted in." 20 That is true. They were broken off because of their unbelief, but you stand fast only through faith. So do not become proud, but stand in awe. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness; otherwise you too will be cut off. 23 And even the others, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again.

Solution #2) Many Catholics believe that when you read we’re not saved by works or "works of the law", that only refers to the works of the Mosaic law. Thus, we are saved by grace without any works of the Mosaic law, and now suppose everything is okey-dokey with Romans 11.

Response: NO. Rather, everything is inky-stinky with Romans 11. Any Catholic who says that the good works excluded for salvation in Romans 11 pertain only to the Mosaic law, is 100% wrong. Salvation is not based on any good works, in or outside the Mosaic law, and either in or outside of God's grace. Besides, Abraham lived long before the law was given, and so his justification cannot be said to exclude only the works of the law, for there was no such thing at the time! Thus, if Abraham can be justified by faith alone before the law was given, then we can be justified by faith alone after it was given.

I don't argue that in Romans 4, Paul is only speaking in reference to the Mosaic law, although Romans 3:28, 29 is in reference to circumcision. In Romans 3:20 Paul is speaking of works of the law for all, including Gentiles, because through law comes the knowledge of sin. There is a conscience that all have, which gives a guide to what is good and bad. Romans 3:20 is not speaking of the Mosaic law, so I don't argue that Romans 11 is limited to the Mosaic law. However, the reference to Abraham in Romans 4 actually shows the Protestant concept of faith alone and justification only being a one-time event is false. Abraham was not justified by faith alone before or after the law was given. Abraham shows that justification is a process, not a one-time event. How does Romans 4 show that? Because Abrahams was already a believer already justified well before Genesis 15. We know that he left home to go to a strange land that he knew nothing of, but he followed God's command in Genesis 12. In Hebrews 11:8-9, he is called a man of faith way before Genesis 15. Or as you say up above 'Abraham lived long before Genesis 15:6.' Hebrews is not speaking of unjustified men. Also, we know in Genesis 22, he was justified by works, as evidenced in James 2:22. For more detailed examination of Romans 4 and Abraham I have written, also looked at David also mentioned show how justification is a process, not an event, in two articles.[5] (Actually I do write in reference to Romans 4 in the Faith Alone Verses? Section, right here in this essay, down below).

Solution #3) Catholics believe that anytime you read of grace with reference to our works, remember that it is "infused into a person [and you should] imagine it as something that can be quantified and stored...it has real existence...[and must be put into] a metaphysical framework" (NBFA, p. 305).

2 Corinthians 9:8:

And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work.

Remember I have already highlighted from Paul himself, and will refer again to what he says grace does.

Titus 2:11-12:

11 For the grace of God has appeared for the salvation of all men, 12 training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in this world.

Second, it’s not only grace that may be infused, but also the righteous qualities or "virtues” of the Lord himself, whereby, "Jesus Christ continually infuses his virtue into the said justified"[to do good deeds which then merit eternal life]... (Footnote 5; CCC 1999; 2009-11).

As a result of this metaphysical infusion of both grace and righteousness, they pretend friendship with Romans 11 based on not taking any "strict credit" for that which animates them to do those works (CCC 2009). Therefore, Catholics read Romans 11:6 as,

"if it is by grace, that means it is no longer on the basis of works void of his actual grace. Conversely, good works that are aided by actual grace in conjunction with our free will, do count for salvation”.

Response: We cannot imagine a more ingenious twisting of Scripture! Roman theology snowballs down the hill of Catholic fantasy straight into the laps of the gullible laity.

THE INCREASE OF THE JUSTIFICATION RECEIVED
Having, therefore, been thus justified and made the friends and domestics of God ,[Eph. 2:19] advancing from virtue to virtue,[Ps. 83:8] they are renewed, as the Apostle says, day by day,[2 Cor. 4:16] that is, mortifying the members[Col. 3:5] of their flesh, and presenting them as instruments of justice unto sanctification, [Rom. 6:13, 19] they, through the observance of the commandments of God and of the Church, faith cooperating with good works, increase in that justice received through the grace of Christ and are further justified, as it is written:

He that is just, let him be justified still;[Apoc. 22:11] and, Be not afraid to be justified even to death;[Ecclus. 18:22] and again, Do you see that by works a man is justified, and not by faith only?[James 2:24]

This increase of justice holy Church asks for when she prays: "Give unto us, O Lord, an increase of faith, hope and charity."[57][7]

5 Put to death therefore what is earthly in you: fornication, impurity, passion, evil desire, and covetousness, which is idolatry. 6 On account of these the wrath of God is coming. 7 In these you once walked, when you lived in them. 8 But now put them all away: anger, wrath, malice, slander, and foul talk from your mouth. 9 Do not lie to one another, seeing that you have put off the old nature with its practices 10 and have put on the new nature, which is being renewed in knowledge after the image of its creator. 11 Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scyth'ian, slave, free man, but Christ is all, and in all. 12 Put on then, as God's chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, 13 forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.

The same Paul who wrote Romans 11:6 also wrote, 2 Corinthians 9:8-10:

And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work. 9 As it is written, "He scatters abroad, he gives to the poor; his righteousness endures for ever." 10 He who supplies seed to the sower and bread for food will supply and multiply your resources and increase the harvest of your righteousness.

Romans 2:6-13, Phil. 2:12-16, Gal. 6:9-13, 1 Tim. 6:16-19 are just a few examples of works, under the umbrella of grace, that Paul points to as a ground of salvation. Obedience is essential as well, Rom. 6:16, Hebrews 5:9. The problem that you have is that you pit faith against obedience, when Paul links them together. True, He says you do not work your way into justification, that is for sure. Even after justification, any work done outside of grace is absolutely useless in God's eyes.

Lacking any documentation other than the opinions of men, “Not By Faith Alone” claims grace is some sort of metaphysical substance that can be stored and then somehow infused into the human soul. However, grace need not have a substantial quality to it for God to stir someone up to either believe the gospel or to embark on a task (Haggai 1:14; Acts 4:28, 16:14) neither does he require sacraments as a conduit by which that grace is received (CCC 1084, 1129, 2003). God's elect are drawn to Christ by the operating power of the Father that is not "substantial" in any way (John 6:44). It is rather, mysterious, in that we don’t know how he does this, but not substantial.

The compelling, driving influence he exerts on the elect is like the wind blowing past us (John 3:8) and when that happens, he turns on the light in our soul (Luke 24:45), just like an act of creation where,

"He spoke and it was done"

(Psalm 33:9). The root of the matter is that there is simply no support of a metaphysical substance called grace which is infused into anyone, anywhere in the Bible.

Jesus specifically says to the apostles that 'if you forgive the sins of men they are forgiven, if you retain the sins, they are retained', John 20:23. You say I come unto faith, I'm forgiven, I have the imputed righteousness on my account, I don't need any more forgiveness. Jesus says otherwise. He establishes the sacrament of confession himself, just as He did Baptism and the Eucharist, In Matthew 18:15-18, with the background of sin, the apostles are given the authority 'whatsoever you bind on earth will be bound in heaven', Christianity since its inception saw that as the binding power to forgive sins. You say it doesn't mean what it says. James 5:13-16 is another reference which speaks of the authority to forgive sins, elders noted in v. 13, confession v. 16. 2 Corinthians 5:18 talks about Paul in an office where he is a minister of reconciliation, which speaks again of the office to forgive sins. You say no he doesn't. 2 Cor. 2:10 also speaks of Paul forgiving in the person of Christ, as translated in Dhouay Rheims, King James Version, New King James, Youngs Literal Translation, Darby, and Wycliffe New Testament translate it as ‘person’ So again, it is a conduit of grace to forgive sins. I have gone over these passages in more detail.[8]

To briefly show that all these passages mean what they say, a sample from the early fathers show here, in the Didache a first century document.

Assemble on the Lord's day, and break bread and offer the Eucharist; but first make confession of your sins, so that your sacrifice may be a pure one. Anyone who has a difference with his fellow is not to take part with you until they have been reconciled, so as to avoid any profanation of your sacrifice. For this is the offering of which the Lord has said, Everywhere and always bring me a sacrifice that is undefiled, for I am a great king, says the Lord, and my name is the wonder of nations. Didache, 14.[9]

Now to address your idea that there is no Scriptural support for grace being infused. The fact is that in 2 Cor. 5:17 Paul says that we are a new creation. In justification this new creation is foundational to our justification. Scripture does point us to how there is a substance called grace that helps us. A very good Scripture which points to this is 2nd Peter with grace, infusion, spiritual gifts, virtues, tied into getting into heaven or hell:

2 Peter 2:2-12:

2 May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. 3 His divine power has granted to us all things that pertain to life and godliness . , through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers of the divine nature. 5 For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these things are yours and abound, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these things is blind and shortsighted and has forgotten that he was cleansed from his old sins. 10 Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall; 11 so there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

The ironic thing where you quote Psalm 33 'He spoke and it was done'. You do not believe He can transform people to undo Adam's sin. He is too feeble to undo Adam's sin, He is forced to cover it over. I believe He speaks and have it done. He can really undo Adam's sin. Catholics believe that he makes us righteous. Your grace is a feeble looking away from how horrible we are, punish a Jesus who is imputed with our sin (therefore not really the spotless lamb), and just imagine somehow that Christ's righteousness gets imputed to our account, with no biblical basis at all. You can't anyway, I looked at the 'reformer' apologist arguments and they are found wanting: I’ve looked at the Scriptures that they assert teach that, and they do not in fact teach that. In an email a long time ago, James White proclaimed me ignorant of Reformed theology, and referred me to James Buchanan. He wrote a book called 'The Doctrine of Justification'.[10] I got it and dissected this chapter that focused on the supposed biblical basis for imputation, which Buchanan says is foundational to Faith Alone theology.[11] The evidence is found wanting.

The idea that grace (i.e., the power to perform) is infused...or injected like a shot in the arm to quicken us for good works to merit heaven, amounts to "another jesus and another gospel" which saves no one (2 Cor 11:4).

It is Scriptural. Just a couple more passages:

You are the fairest of the sons of men; grace is poured upon your lips; therefore God has blessed you forever” (Psalm 45:2).

“And the believers from among the circumcised who came with Peter were amazed, because the gift of the Holy Spirit had been poured out even on the Gentiles (Acts 10:45).

Now, the other idea about another jesus, I do not know why you do not want to capitalize the J for Jesus. But in your analysis of Jesus, you have not even quoted Jesus in reference to how one is saved. Let us look at my Jesus. My Jesus says in Matthew in several places how one is saved. For example, when a young man asks Him how one is to get eternal life, he is told by Jesus himself: 'If you want to enter life, keep the commandments.' Matthew 19:17. Oh, keep the commandments is the way to get eternal life. Not exactly faith alone theology. Most Protestants put words into Jesus' mouth. I just saw a guy on tv, Pastor Greg Laurie, who brought up this passage, and what Jesus says, he says that but he means if he is honest, he really can't keep the commandments. Now true, in this passage the young man thought he kept the commandments, Jesus saw his heart, and knew he was too attached to money, and that kept him from truly following God. So that somehow does that mean your theory comes into play? In your essay I saw no mention of Jesus teaching on the commandments. But I will quote what you said on the commandments:

5) The 10 commandments are "obligatory for Christians" and are necessary for salvation (CCC 2068).

Reply: In light of the fact that Scripture makes it abundantly clear that obedience to the law will never secure one's ticket to heaven, it takes one's breath away when reading this soul-destroying requirement and wondering why Catholics don't rise up in revolt. We believe it's because their Bible is left collecting dust on a shelf - and all that really matters is what the Pope says, or what the catechism says, or what the priest says or what some Catholic apologist says.

"But what saith the Scriptures?" (Romans 4:3). Consequently, it will probably come as a shock to discover that because our flesh is weak and in frequent non-compliance with that law (Romans 8:3).

Jesus abolished the law of commandments altogether, nailing our disobedience to them to the cross (Colossians 2:14-16; Eph 2:15). He would therefore never, but never, follow that abolishment with what Catholics call, the"sacraments of the new law" and then make them necessary for salvation (CCC 1129, 1210).

We must allow the primary expositor of this issue (justification), in this case, the apostle Paul, to speak first; his epistles to the Romans and the Galatians must define the issues, for it is in them that we have direct discussions exactly how justification takes place. Once we have consulted these sources, we can then move on to garner other elements of the biblical revelation that are found in tangential ways elsewhere.[12]

You say Jesus abolished the law of commandments but happen to not quote Jesus himself. Kinda weird. Jesus says 'to enter life keep the commandments'. You say Jesus abolished the law of commandments altogether. Jesus actually says Matthew 5:17 " Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. With all due respect the choice between Jesus and you, I'll take Jesus. Perhaps the catechism is right? It looks like the gospels, and the words of Jesus must be collecting dust on your shelf. Are Jesus' words not Scripture? Your 70 page essay quotes nothing about keeping the commandments as possible. However, Jesus says it is conditional to eternal life while you say Jesus abolishes them!! Now, I saw Pastor Greg Laurie on TV say, yea Jesus said this in Matthew 19 about to enter life keep the commandments, but Jesus just shows that he really can't keep the commandments when He told him to sell all he had and he refused to. So, Jesus apparently, slipped his mind to say, 'well, I know no one can keep the commandments, so you must get my imputed righteousness'. Is Jesus really saying that it is impossible to keep the commandments, and when the rich young ruler did not follow because he was attached to riches too much (Mt 19:21-23) that was meant to say nobody can keep the commandments? He did not say that at all. Jesus says it is hard for the rich to enter the kingdom of heaven, he did say with God all things are possible, v.26, i.e., that they can keep the commandments. You just have to put Jesus first before anything else, is all he is saying, not saying no one can keep the commandments. Jesus doesn't say one must perfectly keep the commandments.

I went looking for multiple Protestant apologist books on their response to the fact that Jesus said in order to enter life keep the commandments and see if any interacted, I looked for Buchanan, Sproul, James White, Jerry Walls, Norman Geisler, Ron Rhodes a huge spectrum of Protestant thought in their books that I got, noted in my footnotes, not one mentioned Jesus' answer to the rich young ruler (I apologize if I missed it). I did find online a Calvin Commentary on it so here goes:

We have no right, therefore, to deny that the keeping of the law is righteousness, by which any man who kept the law perfectly — if there were such a man — would obtain life for himself. But as we are all destitute of the glory of God, (Romans 3:23,) nothing but cursing will be found in the law; and nothing remains for us but to betake ourselves to the undeserved gift of righteousness. And therefore, Paul lays down a twofold righteousness, the righteousness of the law, (Romans 10:5,) and the righteousness of faith, (Romans 10:6.) He makes the first to consist in works, and the second, in the free grace of Christ.

Hence we infer, that this reply of Christ is legal, because it was proper that the young man who inquired about the righteousness of works should first be taught that no man is accounted righteous before God unless he has fulfilled the law, (620) (which is impossible,) that, convinced of his weakness, he might betake himself to the assistance of faith. I acknowledge, therefore, that, as God has promised the reward of eternal life to those who keep his law, we ought to hold by this way, if the weakness of our flesh did not prevent; but Scripture teaches us, that it is through our own fault that it becomes necessary for us to receive as a gift what we cannot obtain by works. If it be objected, that it is in vain to hold out to us the righteousness which is in the law, (Romans 10:5,) which no man will ever be able to reach, I reply, since it is the first part of instruction, by which we are led to the righteousness which is obtained by prayer, it is far from being superfluous; and, therefore, when Paul says, that the doers of the law are justified, (Romans 2:13,) he excludes all from the righteousness of the law.[ 13]

Actually, since you brought up Paul, he actually seems to be more optimistic than Jesus about the rich laying hold on eternal life by good works after saying one must keep the commandment 1 Tim. 6:13, by declaring

1Tim. 6:17-19:

17 As for the rich in this world, charge them not to be haughty, nor to set their hopes on uncertain riches but on God who richly furnishes us with everything to enjoy. 18 They are to do good, to be rich in good deeds, liberal and generous, 19 thus laying up for themselves a good foundation for the future, so that they may take hold of the life which is life indeed.

I digress, Now Jesus did say that it is possible to keep the commandments. At the time of the Last Supper. Here are Jesus' words:

JOHN 14:15:

If you love me, you will keep my commandments.

John 15:10, 14:
10 If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love….14 You are my friends if you do what I command you.

Jesus in judgment scenes pretty much left out, of your 70 page essay. Right after Jesus says one must believe, in John 5:24, (often mistakenly quoted by faith alone people) he goes on to show that he did not mean faith alone, He says in John 5:28-29:

28 Do not marvel at this; for the hour is coming when all who are in the tombs will hear his voice 29 and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.

Now there are a lot of other things that Jesus taught, which eviscerates the faith alone, the indeed heretical idea that believers can not sin their way out of God's grace, Jesus says no, (Mt. 10:22, 24:13, Mk. 4:16-18, Mk. 9:42-48, Lk 12:42-46, Lk 8:13). The institution of the sacrament of confession, John 20:23 Mt. 18:18, baptismal regeneration, John 3:5, Mk 16:16, the true presence of Christ in the Eucharist Mt. 26:28, John 6:51-58, but I will now go back to what you wrote. There is more that Jesus taught on this issue, but since that is not your focus, I'll go back to your writing.

You next point to Romans 8:3 showing that we are in frequent non-compliance with the law. To some extent that is true but that doesn't mean we are unable to obey God, because of the Holy Spirit, he gives us. The thing that you don't get is that Christians are adoptive children of God, who doesn't demand 100% perfection, and we still can keep the commandments, just as Jesus himself proclaimed. Paul calls us God's adopted children saying we are heirs, provided we suffer, Romans 8:14-17. Again, conditional. We are heirs, so we don't get put out of his grace over lesser sins. Let us look at the Romans 8:3 passage to see if that shows that we are unable to keep the law. How about the verse before after?

Romans 8:2-4:

2 For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Colossians 2:14-16, Eph 2:15 is where you said Jesus abolished the law, even though Jesus is not quoted.

Colossians 2:12-13, just prior this passage shows that Paul says that Baptism is what justifies us, you must have overlooked that. Just prior to this passage he speaks of the Gentiles in the flesh were separated from the family of God, specifically circumcision was the dividing line (v. 11) and not having access to the covenant of promise(v. 12). Christ is our peace, breaks down the wall of hostility (v.13-14). We are buried him with death in baptism. So here Paul speaks to baptismal regeneration. Baptism is the new circumcision is pointed to by Paul, infusion of grace, makes us put off sin. Verses 14-16 just points again to the law requirements, with no grace, does not give us the power to be righteous, or keep the commandments, just as Romans 3:20 says. Without God we are helpless, and the law provides no grace, and provides no power, and the requirements of the law can not be met. Then Paul goes on to say that the ceremonial laws of the old covenant provide no power and there was no requirement to abide by those rituals that provided no power. In these verses you point to it points to baptism as providing the forgiveness of sins, see Acts 2:38, Romans 6:3-4, Acts 22:16. The old law does not provide grace. The legal demands of all the Mosaic law are what he is condemning. He is not saying the commandments are not attached to your salvation. We've seen Colossians 3:2-6, gives us a list of sins if you commit and die with them on your soul, you will not inherit the kingdom of heaven. One must set their eyes on things above, and get empowered by his grace, to avoid committing those sins that can send you to hell. So, law is not done away with per se, because committing sins that violate the law causes one to get disinherited, exactly as mentioned in 1 Cor. 6:9-11.

Then we look at your citation of Eph. 2:15-16:

15 by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end.

Furthermore, if grace is not a substance that can be infused, then neither is the righteousness of Christ a substance that can be infused as the Council of Trent claims. Despite what that "infallible" Council says, "Fundamentals of Catholic Dogma" admits that, "infusion of the moral virtues cannot be definitely proved from Holy Writ" (p. 260).

As a matter of fact, justifying righteousness is not even to be found on planet Earth, let alone "infused" into the believer, but is found millions of light years away in that man in whom, "dwells all the fullness of the Godhead bodily" (Col 2:9). It is he who contains the sum total of all God's righteousness and it can only be accessed by faith alone.

This "righteousness of faith" says Romans 10:6, is then not something that can be brought down to Earth from above and "infused" into anyone. Faith reaches beyond this Earth, enters heaven itself and embraces that man, calling him, "The Lord our Righteousness" (Jeremiah 23:6).

Paul concludes in Romans 6:7 that one who has "died" [die with Christ in baptism has been justified from sin…..Paul chose to use the word "justified" in Romans 6:7, the same word he used singularly in reference to "justifying the ungodly" in Romans 4:5, for example. In other words, in Romans 6:7 Paul understands and is using the term "justification" as synonym for sanctification. Now we can understand even more why the latter usage does not refer to a forensic justification but can and must refer to a transformational justification. The justification involves a separation or cleansing from sin. The ungodly become justified because sin has been washed from their sin and they have become renewed.[16]

Romans 6:16

Do you not know that if you yield yourselves to any one as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

Paul finally makes an important statement on what the end of sanctification is:
Romans 6:22:

But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.

Now, the passages that you speak of in Colossians 2:9, the fact that Christ had a perfect righteousness that you refer to just says Jesus is fully God, says absolutely nothing about appropriating that perfect righteousness through faith alone. That is the imputation of an alien righteousness scam. Romans 10:6 says absolutely nothing about the faith that one has can be used to appropriate Christ's righteousness and is the basis for one's standing before God. Jeremiah is a great saying about God's righteousness but says absolutely nothing about one appropriating God's perfect righteousness onto one's account.

Your next section you termed:

CONSCIENTIOUS CONFIDENCE

I did notice that these exact Scriptures you quoted three times in your essay so apparently you think they prove faith alone. We will see that they don't

The word "faith" is used about 400 times in the N.T., so the conscience may be confident that it is a force to be reckoned with. At various times, faith is raised to the sky in contrast to works, and thus, with consistent regularity, Scripture is adamant that salvation is apart from any good works whatsoever, leading us to confidently conclude we are saved by faith alone or not at all...

(Rom 3:20, 28, 4:2-8, 4:13-14, 10:4, 5:1, 11:6; Galatians 2:16; 3:11, 5:4; Phil 3:9; Titus 3:5; 2 Tim 1:9; Eph 2:8-9).

Yet, astonishingly, every religion on Earth without exception believes their helpful heavenly hands will save them to one degree or another, showing that Jesus was right; the road to destruction is wide and broad and many will decide to walk that path (Matt 7:13). Only those who confidently trust in the exclusive merits of Christ alone are saved.

But when the Apostle says that man is justified by faith and freely, [Rom. 3:24, 5:1] these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God[Heb. 11:6][17]

1Tim. 6:17-19:

17 As for the rich in this world, charge them not to be haughty, nor to set their hopes on uncertain riches but on God who richly furnishes us with everything to enjoy. 18 They are to do good, to be rich in good deeds, liberal and generous, 19 thus laying up for themselves a good foundation for the future, so that they may take hold of the life which is life indeed.

Now, about you saying there are numerous Scriptures that talk about faith. So, even if there are 500 verses that talk of faith, that does not cancel out Jesus saying 'if you want to enter life keep the commandments', and 'you are my friend only if you keep the commandments.' Every single book of the New Testament except the book of Philemon teaches that one can lose salvation. James says one is justified by works and not by faith alone. Every single judgment scene, where one gets in, based on what one does, or does not do, is epitomized by Matthew 25:31-46, John 5:28-29, Romans 2:6, Revelation 20:13, Revelation 22:11-13. Not one judgment scene where they get in by faith alone. Peter says Baptism saves you, 1 Pet. 3:21. That does not cancel out the doers of the law will be justified, Romans 2:13. The end of sanctification is eternal life, Romans 6:22. Justification's definition we have seen is one being made righteous, Rom 5:19. Those Scriptures that speak about faith do not exclude these other ones and somersaults, leaps and bounds do not cancel out these Scriptures. They go along with each other and the Catholic outlook makes them sync together.

Romans 3:20, 3:28 says one can not be justified by works of the law. Now some Catholic apologists will try to limit works of the law to ceremonial laws, Mosaic laws, I do not, however, it includes the Mosaic law. In Romans 3:20 it refers us to not being justified by works of the law, right after saying the whole world, Jew and Gentile are held accountable to God. All people have a conscience, so all people have a law unto themselves, know right from wrong. So even those who don't know the Mosaic requirements from the Old Covenant have a law of conscience. Gentiles as well as Jews who go by the law, whether it be the Mosaic law, or the law from one's conscience, that term 'works of the law' would encompass anybody who attempts to just keep the law by themselves and their own power. That is what Paul is saying that will not save anybody. Romans 3:28-30, when Paul says not saved by 'works of the law' at that point he is talking about circumcision, Mosaic law, because, he says God of the 'circumcised' and 'uncircumcised'. Paul also condemns those who are boasting about themselves, so those who are self-congratulating themselves on keeping the law.

In Romans 4:2-8, he refers to the faith of Abraham and David, and uses terminology that does away with boasting, as though one attempts to get justified by earning salvation. The examples he shows, when seen in the context of their lives, shows David and Abraham, as people who had been already been justified, shows that justification is an ongoing process. I go through the wording of these passages in Romans 4:4-8 in separate papers.[18]

Now, James White in his book, The God who Justifies, insists that Paul mentions that Abraham was only justified in Genesis 15:6, and Paul supposedly says that when Abraham is justified in a point at only one time in Genesis 15:6, he can not allow him to have been justified prior to that, and apparently thinks Hebrews 11 is talking about Abraham in Genesis 12 as being a pagan or something, since the whole faith alone position, is utterly dependent on Abraham being justified only at Genesis 15. He realizes Catholics and others who reject the faith alone, justification is a forensic action only position, use the Hebrews 11 Scripture. It shows that Abraham was justified prior to Genesis 15, and shows it is ongoing action, he must say that this assessment is wrong. Let us see how he proves Abraham was not a believer before Genesis 15 when he notes that people refer to Genesis 12 and Hebrews 11 as Abraham was already a justified person:

So what can be said in response? The writer to the Hebrews says that Abraham acted in faith in responding to God's call to leave Ur of the Chaldees. However, saving faith always has an object, and the object of saving faith in Abraham's life was the promise given him in Genesis 15, not Genesis 12. And as we will show in our exegesis of James 2, the justification spoken of there is in a completely different context than that of Romans and Galatians. Still however, the argument carries weight for many who are seeking a way out of the biblical teaching on the subject…

The fundamental error of the argument thus presented is really quite simple: it is not an argument from Scripture; it is an argument against Scripture…

It is a flawed argument. Paul's entire point is based upon justification being a forensic declaration that takes place one time in the believer's life. If, in fact, justification is ongoing, or repetitive, or iterative, then Paul's entire point collapsed, and one can almost hear the laughter of his Jewish opponents…

Paul cannot be saying that Abraham was again justified in Genesis 22. And the justification that was his in Genesis 15:6 cannot be a "re-justification" after having been initially justified in Genesis 12, since this, too would undercut Paul's entire position with his opponents. They could then point to Abraham's act of obedience in leaving Ur as evidence against Paul's stated thesis. Justification is by grace through faith without works. Justification, then, must be a point-in-time declaration, not a process that is repeated, or else Romans 4:1-8 is not inspired Scripture. To say otherwise is to make a complete mockery of the entirety of Romans 4.[19]

Because this has turned out to be a much longer paper than I wanted this to be, I want to tailor this down to Abraham, and actually take a look at Romans 4:2-4 itself. Romans 4:5-8 opens up a whole bunch of arguments that does not help White's view, because then we have to look at David's life and so forth and the exact wording of Paul there, so for the purposes of this paper, I just want to focus on Romans 4:2-4:

2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the scripture say? "Abraham believed God, and it was reckoned to him as righteousness." 4 Now to one who works, his wages are not reckoned as a gift but as his due.

There is absolutely nothing in this passage that speaks about condemning all works and obedience in reference to justification before God. You would say that this is just a necessary sign that one is a Christian. This is the same writer in this very letter, who says the doers of the law will be justified (2:13), will be judged according to works (2:6) obedience leads to righteousness (6:12-16), and where we are the ones who fulfill the righteous requirement of the law, (8:4), and must put to death the deeds of the flesh (8:12-13), and repeats that one can keep the commandments (13:8-10) but reiterates again one must continually put on Christ so one can fight the lusts of the flesh (13:12-14). Paul teaches that God makes one righteous in justification (Rom. 5:19) to actually undo the sin of Adam, and thus makes it an ongoing justification. To make this as a one-time forensic declaration invalidates the rest of this letter to the Romans, as well as biblical history, which we will next look at.

With all that said, White actually believe Hebrews sees Abraham as a pagan, or at least an unbeliever. What does Hebrews 11:6, 8 say?

6 And without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him. 8 By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go.

1: Now the LORD said to Abram, "Go from your country and your kindred and your father's house to the land that I will show you. 2: And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. 3: I will bless those who bless you, and him who curses you I will curse; and by you all the families of the earth shall bless themselves." 4: So Abram went, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he departed from Haran.

Genesis 14:19-20:

19 And he blessed him and said, " Blessed be Abram by God Most High, maker of heaven and earth; 20: and blessed be God Most High, who has delivered your enemies into your hand!"

There is nothing in this passage that says that he accepted God as Savior and then there is a forensic, legal crediting of righteousness. Paul exactly explains a little later in Romans 4:17-22 why he was termed as 'reckoned to him as righteousness' in verse 3:

Romans 4:17-22:

17 as it is written, "I have made you the father of many nations" --in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 In hope he believed against hope, that he should become the father of many nations; as he had been told, "So shall your descendants be." 19 He did not weaken in faith when he considered his own body, which was as good as dead because he was about a hundred years old, or when he considered the barrenness of Sarah's womb. 20 No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was "reckoned to him as righteousness."

You pointing to Romans 4:13-14 does not help you at all. In Romans 4:13-16 he shows that law brings wrath, because again, the law, in and of itself, provides no power to keep law, and will leave you condemned before God. However, as mentioned law is not done away with, the law of the Spirit we must keep, in order to get to heaven. I've already looked at Romans 5:1 by just reading the rest of that passage which shows grace is poured out, infused, faith hope and love, Romans 5:5. Hope & love must go along with that faith or it achieves nothing. Faith alone is not enough for salvation, besides the time of initial justification. Romans 10:4 says everyone who has faith will be justified but the term there is a continuous faith, the tense there is, not a one-time occurrence. Everyone who is believing. And Romans 10:3 the contrast is to those who establish their own works. Anybody who establishes works on their own power, of course, is condemned, the Catholic Church affirms the necessity of grace, not one who has righteousness on their own power.

Then I wonder if you bring up Galatians 5:4 which condemns those who continue to insist on circumcision (v. 12) if you actually read the whole verse. He says in v. 12 those who justified by law should castrate themselves. Did you not look at the verses following verse 4? Or even verse 4 itself?

Since you brought it up, let us look at it:

Gal. 5:4-6:

4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love.

Next Paul writes that circumcision counts for nothing, showing that most likely when he is speaking about the law, he is talking about those going back to the Mosaic law, they will not be justified. However, he shows what must accompany faith, through the Holy Spirit, faith must work with love. So, love must accompany that faith, or that faith does not justify. So, faith alone is destroyed just by that passage itself.

This reminds us of another passage that destroys faith alone theology, 1 Cor. 13:2:

And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing.

Galatians 2:16 and Galatians 3:11 show that one is not justified by works of the law. Now I have a detailed study of works of the law on Galatians 3:10-14, which Paul quotes some Old Testament verses:[20] The context is Paul is excluding works of the law, and works of the law do not include grace empowered obedience.

Now Philippians 3:9 you quoted as well. James Buchanan, in his work on the necessity of imputation brought that up, and on my article refuting his work, I addressed that specific passage. I'll bring up what I wrote there, on Philippians 3:9: First a look at Philippians 3:8-14 passage in context:

8 Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that if possible I may attain the resurrection from the dead. 12 Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. 13 Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus.

Paul does write that having a righteousness based on the law is worth nothing before Christ. Righteousness that has its source the law indeed does not avail. That matches what he wrote in Romans 3. The system of law indeed saves nobody. The system of grace supplants the system of law. Paul had earlier mentioned how he tried to live by the law as an observant Pharisee, where he attempted to in effect earn salvation (Phil. 3:4-7). He now sees that attempt to gain salvation as rubbish (v. 8). In the immediate context in Phil. 3, we see references for the need to persevere. The righteousness that comes through faith in Christ is vastly better and sufficient to bring salvation. The law wasn't be able to do that.

The verses following 8 and 9 show indeed that salvation is a future event. He writes that through faith he may know him. Future tense. Yes, Paul knows him now, but it is still a quest to know him in the future (v. 10). In Paul's mind, this is not guaranteed for him. He points in this very passage that he is in the race that he declared he must run in 1 Cor. 9:24-27. He must strive to attain the power of his resurrection (v. 10). Paul then writes that he wants to share in his suffering (v. 11). What is the purpose of sharing in his suffering? More rewards in heaven? No. Paul had written in Rom. 8:17 that we would be heirs to be with Christ, provided we suffer with him. Here in Philippians he lays down the same condition. We must imitate Christ. so if possible (v. 11) he may attain the resurrection of the dead. If justification is merely a one-time past event where one's salvation is secure, Paul's letter makes absolutely no sense. He spells out not only the salvific efficacy of suffering here (as in Rom. 8:17), but also writes that if possible, he may obtain the resurrection from the dead. It is clearly no guarantee at all. Phil. 3 does not fit Buchanan's theory of an imputation of an alien righteousness of Christ where one's salvation is set in stone, totally falls by the wayside, when Paul's uses the words if possible. Paul follows this up in v. 12 by writing that he has not already attained this or am already perfect. He is not perfect in any sense yet. However, if Paul had attained perfection through Christ's imputed righteousness, he would indeed have achieved perfection. Paul could have written, "practically we sin all the time, but positionally we are perfect". However, Paul does not write this. Instead, he sees his own salvation as something to strive for. He writes that he needs to achieve the end of attaining this resurrection from the dead by making it his own (v. 12). He must press on in order to achieve this and reach for attaining this goal (vv. 13-14). Here he is applying his concept spelled out earlier of working out his salvation with fear and trembling, Philippians 2:12-16. In Phil 2 besides saying one must work it out through the grace of God and His good pleasure, Paul wrote in order to achieve salvation one must hold fast to the word of life, Phil. 2:16. So contrary to Buchanan, this passage destroys the concept of imputation.[21]

3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by men and hating one another; 4 but when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit , 6 which he poured out upon us richly through Jesus Christ our Savior, 7 so that we might be justified by his grace and become heirs in hope of eternal life.

You brought up Ephesians 2:8-9, as a proof text for salvation by faith alone. I have written extensively on this passage, in a separate paper, but I will briefly summarize here. You must look at the whole background to the passage to understand what Paul is getting at, that is why my study of that passage focused on Ephesians 2:1-10. Remember, Paul wrote in Romans 5-6, that justification is a making righteous, not merely declaring righteous. Similarly, as in the background to Titus 3, Paul writes in Ephesians 2, a little more comprehensively that apart from Christ we were dead in sins. I want to take a look at a little section I wrote in this, but much more documentation and analysis is available there:

This whole background to the verses 8-10 tells us a lot. First, Paul explicates that He made us alive (v. 1), when in the past we were dead in trespasses and sins, v. 1. Before Christ came, and before being made alive in Christ, we were dead because sins separated us from Him. We once lived according to the passions of our flesh, following the desires of body and mind. By our actions, we were by nature children of wrath. So thus, ontologically we were truly unclean. Both Catholics and Protestants use this verse (v. 3) to show the effects of original sin. Apart from Christ we walk according to our passions. God, who is rich in mercy (v. 4) makes us alive together with Christ by grace (v. 5). How is He rich in mercy, by just turning away from how sinful we are and instead looking at Jesus Christ's perfect righteousness, as the Protestant apologists & Confessions say? No, He did not declare us alive, He made us alive. By what? His grace. So, verses 4 and 5 show us that there is a real ontological change, not a mere declaration of a change. This is a change of being into an ontologically righteous person. Thus, infusion of grace, in order to make us truly righteous, is specifically implied.

He also raises up with Christ in the heavenly places in Christ Jesus (v. 6). He does not declare us raised up with Christ, we are actually raised up to be with Him.

That is the background to the verses we are keying in on here. Remember grace is what makes us alive together in Him. It detached us from the bondage of sin, according to verse 5. That explicitly coincides with both Trent and the Catechism.

Then we go to verse 8: For by grace you have been saved by faith. We remember that when Paul wrote that we are saved by grace in v. 5, he wrote that this grace made us alive, and separated from the bondage of sin (similar to when Paul wrote: He who has died has been justified (freed) from sin (Rom. 6:7). He has thus already laid down the transformative nature and power of grace. Grace is not a covering, or a mere imputation of Christ's righteousness to our account. Nonetheless, it is not our own doing. This transformation is a gift indeed given to us by God. It originates from God and is not our own doing, as Paul writes in v. 8. We do not work our way to heaven. We can not approach God through boasting, as he writes in v. 9. This shows that foundational to our relationship with Christ is our total reliance upon Him to transform us. We can not transform ourselves by our own power. Thus, we can not boast. Thus, when it says, it is not of works, lest anyone should boast, it says we do not work to earn salvation. It is God's gift to us that ontologically transforms us, not us transforming ourselves. If we did it by ourselves, then we could boast. If we approach God through our own boasting and self-reliance, we are condemned (v. 9). Nevertheless, the point here by Paul is that we must approach God humbly and be utterly reliant upon His mercy and grace, before we can approach Him for salvation. We are saved through His power alone. We do not boast about ourselves. But God raises us up to be sons called to holiness.

In v. 10, Paul continues this outlook on salvation. He writes that we are His workmanship. Our work in his grace is His work in our lives. In v. 10 here, Paul does not write, OK, now I move on to sanctification, and thus, now we do good works to prove that we are already saved, or something to that effect. Verse 10 is not some new category from which Paul digresses from the whole section on salvation. Instead, he now states the kind of works which do profit unto salvation, as opposed to that which does not. We are God's workmanship created in Christ Jesus for good works, according to Paul. Now in His grace and under His mercy, and in His power, we shall now walk in Him. This is what profits unto salvation. It is by grace that we are saved. It is not by works done under our own power. The gift of God which profits to salvation is thus not only faith as mentioned in v. 8, but works empowered by grace as well.[22]

Finally, after you quoted all these Pauline verses in a failing attempt to prove faith alone, you pointed to Jesus in saying that broad is the path to destruction and narrow is the way to eternal life, Matthew 7:13-14. You pointing to Jesus does not prove, nor buttress faith alone. We already have seen in the Sermon on the Mount, Matthew 5, points to the fact that we must have our own righteousness (aided by God himself) in order to attain Heaven, already quoted. But in Matthew 7, He points us to what gets us into heaven, it surely ain't faith alone. Who gets to heaven? Does Jesus say only those who believed in faith alone and gets my righteousness imputed to them? He says beware of false prophets, I would say, John Calvin, Chemnitz, Spurgeon, etc. fit that category, Matthew 7:16. Wolves in sheep's clothing. In Matthew 7:17-20 Jesus says only those who bear fruit, i.e., good works, will get to heaven, those who do not have good fruit, i.e., good works, will be cut down and thrown into the fire, v. 19. Jesus goes directly into a judgment scene in Matthew 7:21-26, the ones who get to heaven are those who do the will of the Father, and only those who do the will of the Father. He says that only those who hear and obey, only those will get to heaven. One must stand fast on the rock, and weather the storm that comes upon it. That is the criteria. Not faith alone.

Die-hard fans of the Pope frequently bring up
Romans 2:6-8, thinking our good deeds will gain us entry past the pearly gates:
"God will render to each one according to his deeds; eternal life to those who by patient continuance in doing good, seek for honor, glory and immortality..."
We reply by again referring to those 400 times the word "faith" is mentioned. Did you know that about 150 of those 400 clearly condition salvation on that word, or its equivalent, "believing"? Such overwhelming testimony is not about to be trumped by one verse that seems to report otherwise. It is simply a manner of speaking.
Lazy Catholics apparently don't realize that anyone who is seeking glory, honor and immortality already shows that the tenor of their life is "setting their affections on things above, and not on things in the earth" (Col 3:2). It is these types of people, those who manifest this hope, to whom God will give eternal life. Hence, Catholics are out of order to use a passage here or there which associates eternal life as a reward for a life of faithful service, supposing the seeds planted by "faithful service" will germinate into the flower of salvation. Yet this is exactly what they do! "Service and witness to the faith are necessary for salvation" (CCC 1816).

Dave Armstrong in his writing, has 50 verses as showing works are linked to eternal destiny specifically in judgement. Not interpreting specific verses on justification, but what specifically speaks to judgment. Not one Scripture shows that in judgment one gets in by faith alone. David in his study shows that 50 judgment verses all show works as necessary.[23] You will not find Scriptures on any judgement scenes, and multitude of passages you gave, indicate that at judgement anybody gets in there by faith alone. The necessity of obedience is overwhelming, but let us get back to Romans 2. Why in the world do you think that believers must put on the things above, on God, and godly things, think that Catholics who quote the verse, it escapes their mind? That is crazy. That is the whole point, we don't think we put our thoughts below, and that'll do us good. Let us look at the whole passage, Romans 2:4-13:

4 Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God's kindness is meant to lead you to repentance? 5 But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. 6 For he will render to every man according to his works: 7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. 9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, 10 but glory and honor and peace for every one who does good, the Jew first and also the Greek. 11 For God shows no partiality. 12 All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

The normal Protestant view of this passage is that this is merely hypothetical. There is no hint of that here, but let us dissect the above. Within the realm of grace, works and an infused righteousness are indeed means of salvation. This passage in Romans 2 verifies this. Paul does not say that this is something hypothetical that can not be achieved, but speaks in Romans 2 of the reality of God's judgment of all works. Each of the verses in this passage spell this out. The parameter is first spelled out in v. 4 to show that one can only approach him when we recognize God's mercy and kindness. Before any works can be done that are salvific, this must be recognized. Thus, as we approach these verses, we must recognize that it is God's favor and grace that must be done before any works can be of any merit.

After this background comes the fact that God will render according to works, in v. 6. For those who are disobedient, they will experience God's wrath, v. 5. Every man will be rendered according to his works (v. 6). Whether good or bad, everyone will experience God's judgment. This thus includes believers. For those who argue that their works will not be judged because they are covered with Christ's righteousness, Paul categorically refutes this idea. For the ones who are under God's mercy, these works will avail to salvation. Paul most likely is taking this passage from Psalm 62. In Psalm 62:12, the psalmist writes: “Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.” So, it is mercy through which good works are judged are rewarded with eternal life, not condemnation

Notice the parallel. Verse 4 of Romans 2 shows that it is God's mercy that will render his works good. It is in fact his mercy that he renders judgment. From God alone will come our salvation (Psalm 62:1). God is the rock of my salvation (Psalm 62:1-4). However, those who are disobedient will be judged righteously (Psalm 62:9-11). The parallel given in the Psalm, is also given in Romans 2. (See also Mt. 16:27, Jn 5:28-29). Note that in Rom. 2:7, who is given glory immortality, and honor? Those who are credited with Christ's imputed righteousness? No. It is those who are patient in well doing and seek for good. This thus shows that God graciously rewards those who are obedient, and condemns those who disobey. Although God's grace is the immediate grounds of his judgment, one's actions bring condemnation or justification. Those are the grounds. Not a hint of imputation in this verse, or that all people are condemned when works are judged, as the Protestant Sola Fide advocate argues. On the contrary, people are rewarded. V. 8 reiterates this again, reflecting God's justice that those who do not obey the truth are condemned. Obedience, or the lack thereof, thus becomes the grounds of condemnation, or the granting of salvation. Of course, as it is under God's mercy for those who are given eternal life, God is not judging by the need for 100% obedience, as it is under his kindness (v. 4). Paul reconfirms his view by arguing that tribulation and distress goes to those who do evil (v. 9), as opposed to everyone who does good, where again, glory and honor and peace goes to those who do good (v. 10). Hell to those who do bad, and salvation to those who do good (under God's mercy, again, as we see v. 4) drives Paul's point home again. God shows no partiality (v. 10). Then, to drive home the point again that what one does in their practice of their life produces salvation or condemnation Paul says that only the doers of the law will be justified (v. 13). Paul elsewhere does note that those who depend on the law per se will be condemned (Rom. 3:20, 23, Gal. 2:16, etc.). However, when within his grace, where 100% perfection is not required to stay within his grace, God's mercy and infilling his righteousness into his sons, one will keep the commandments as Christ commanded (John 15:10, 14:15). Within God's grace, the doers of the law will be justified. Paul thus unmistakably shows that works done within God's grace are salvific, and are not mere fruits. The idea that works are merely effects of justification, not a cause of justification blatantly contradict Paul's words in Romans 2:4-13. Now many say that Romans 2 is just setting up to knock down that this is not really a way to be saved, going to Romans 3. Paul gives no hint of that at all. He said all those who do these good things will be rewarded with eternal life. In 2:25-29, he refers to even more people able to keep the law, of course within grace.

James White objects to Catholics pointing to Romans 2 as pointing to works tied into justification

This is the basic point: judgment is important. The Jewish person, who has already been said to be acting in hypocrisy (2:3), is told that only those who "by perseverance in good works seek glory, honor and immortality" will receive eternal life. It is to make a mockery of Paul's entire argument to take such statements out of the context of the demonstration of universal sinfulness and the refutation of the hypocrisy of those who thought their standing or their genetics would gain them eternal life outside of their true character and their concern for God's law and create from them an entire methodology of justification. Surely, if a person appears before the judgment seat as one who is determined to have sought glory and immortality, that person will receive eternal life, for God's judgments are always just. But if any person appears before Him who has not obeyed the truth but has followed unrighteousness, such a person can only expect wrath and anger, affliction, and distress.

It is Paul's entire thrust, concluded in 3:9, that this is the end of all flesh, "for all have sinned and fall short of the glory of God" whether Jew or Gentile (3:23)[24]

White goes on to summarize his thought on Romans 2:13 where it says the doer of the law will be justified:

To hear the law and not do the law results in the name of God being blasphemed, and unnatural and self-contradictory is such a situation. This is the essence of Paul's attack in this passage to demonstrate that the Jew who would excuse himself from the universal sinfulness of man outlined in the first chapter is, in fact, just as guilty as the Gentile who makes no claim to a covenant relationship with God. Truly the truth of man's state is simple. All, Jew and Gentile, have sinned and have fallen short of the glory of God.[25]

26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then those who are physically uncircumcised but keep the law will condemn you who have the written code and circumcision but break the law. 28 For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. 29 He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God.

You say in James 2:24 when James says one is justified by works and not by faith alone, James is talking about vindication, and not meaning justification. You say James isn't using the word "justification" in a salvific sense. He is using it in a "vindicating" sense. In other words, our works vindicate, or declare that our justification is legitimate.

James ain't talking about declaring or vindicating anybody. Abraham walked away from Sarah his wife, he didn't declare it to anybody, he even walked away from the people that had traveled with him (Genesis 22:3-5). He did this act of offering Isaac to God in front of nobody except God himself and his angel (Gen. 22:11-13. The angel speaking for God says 'For now I know you fear God.') Way after Gen. 15:6. This is justification before God. Justified means justified and he is talking about salvation because in James 2:14 he is talking about 'will that faith save him'? James did not say will that faith vindicate him? And you quote your proven false interpretation of Paul to interpret James? Why when you examine Paul do you not interpret it through James? James and Paul stand on their own. When I examine Paul, I examine his context, if I examine the Scriptures he refers to as background, I look at that background. It 'vindicates' (sarcasm alert) the Catholic view, not yours. Save means salvation. He is talking about justification before God. And James specifically mentions one is not justified by faith alone. He repeats himself time after time to show that faith without works is barren. James 2:21-24 is just a part of the whole section in James 2:14-26. James 2:21 says Abraham was justified by works, and in v. 24, is a summary of the prior verses. Justification is an ongoing process. Abraham was justified in Genesis 12, (Hebrews 11:8-9) when he first had faith in God and left the country he was from. He was justified in Genesis 15:6 when he had faith that God would provide a son, even in his late age, (Romans 4:3). He was justified in Genesis 22, when he went by himself to offer his own son in sacrifice to God (James 2:21). He faltered at times throughout, but through him, Scripture shows justification is an ongoing process. In summary, James is not talking about showing it to others, or getting vindication before others, he was doing this about justification before God.

You make a weak argument about Matthew 25:31-46 does not mean that works were necessary for salvation because they had previously been separated. It doesn't matter if there was already a separation, Jesus specifically gives the reason why they enter the kingdom of heaven is because they did or did not do the works necessary to enter the kingdom of heaven, verses 35-37, 40-42.

Philippians 2:12-16 also shows the necessity of grace empowered works. Most often Catholics just quote 2:12-13, and leave it at that. That verse is fine, and does destroy the faith alone premise, but the larger context it goes from destroying to devastating it.

12 Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; 13 for God is at work in you, both to will and to work for his good pleasure. 14 Do all things without grumbling or questioning, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, 16 holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.

God does work within us after all (Phil 2:13). HOWEVER! Rome mutilates gospel truth under the subterfuge of God's actual grace being the way in which he justifies us. By doing so, they have double-crossed the true grace of God (being his unmerited favor) and changed it into his actual grace (the ability to perform) which is his help.

Thus, for them, Christ has died in vain --- And yes, we are to... "work out your own salvation" (Phil 2:12). But "working out our salvation" is not indicative of salvation obtained by works, but merely a directive to let the new birth translate into actions.

Moving along to v. 16, it is obvious that if through Paul's labors people received their forensic justification as a past tense event, it would be impossible for Paul to worry about laboring in vain. At least they would have salvation. If believers just get fewer rewards in heaven, they still get into heaven!!! That certainly would not be in vain. Of course, Paul's labor would be in vain only if they did not achieve salvation because they did not work out their salvation, (v. 12), or did not remain innocent and fell in with the world in sins (v. 15). The only way that Paul's statement in v. 16 makes any sense at all, is if salvation is at stake. The Philippian believers must hold fast to the word of life in order to thus achieve salvation in the day of judgment, and thus render Paul's efforts not to be in vain. The same is true for us. Your idea about Catholics means Christ died in vain if we are required to do anything is betrayed by Paul's very words. Paul specifically says that if you do not hold fast to the word of life, then all his work was in vain because they did not attain salvation. The warning he makes to the Philippians he warns us as well. Through God's grace is the only way we can hold fast to the word of life.

The further context of Philippians 2 shows that it is impossible to do away with the fact that works are a part and means of salvation, and our own holiness is the basis for God's judgment on whether we get to heaven or hell.

Then you go onto say Catholics aren't Christians, though you will find absolutely nobody who believes anything you believe in for 1500 years. So, no Christians in first 1500 years. You try to quote some Church Fathers as though they believe in faith alone. That is silly, when Church Fathers speak of faith alone, that faith included obedience, works, sacraments. All the sacraments you mock and belittle, they defend. You laughingly quote St. John Chrysostom for example, who believed in purgatory, all the sacraments, he has a solid defense of the sacrifice of the Mass, look at his outlook at Hebrews, he has my take on 1 Cor. 9:27-10, believed in the true presence of Christ in the Eucharist, as a priest, knew he had the power to forgive sins, to try to use him as a Father who believes in faith alone is laughable. Just one example on the sacrifice of the Eucharist for example, he sees Hebrews 13:10 as a reference to the Eucharistic sacrifice, which according to you, makes him an unjustified person:

Reverence, therefore, reverence this table, of which we are all communicants!(1 Cor. 10:16) Christ, slain for us, the SACRIFICIAL VICTIM WHO IS PLACED THEREON! (Heb. 13:10) [26]

Since you brought up St. John Chrysostom, you quoted him 3 times, I will take one of your quotes to see if he actually pours anything close to your meaning to the words, 'faith alone'. First here is your quotation of him:

Chrysostom...

For he makes a wide distinction between commandments and ordinances. He either then means faith, calling that an ordinance, (for by faith alone he saved us) or he means precept, such as Christ gave, when He said, “But I say unto you, that ye are not to be angry at all” (Matthew 5:22.) NPNF1: Vol. XIII, Homilies on Ephesians, Homly 5, Ephesians 2:11,12.

And observe how it is not possible to enter without works of mercy; but if even this alone be wanting, we shall depart into the fire. For, says He, Depart, you cursed, into the eternal fire, which is prepared for the Devil and his angels. Why and wherefore? For I was an hungered, and you gave me no meat; I was thirsty, and you gave me no drink. Matthew 25:42 Beholdest thou, how without any other charge laid against them, for this one alone they perished. And for this reason alone too were the virgins also excluded from the bride-chamber, though sobriety surely they did possess. As the Apostle says and the sanctification, without which no man shall see the Lord. Hebrews 12:14 Consider then, that without sobriety, it is impossible to see the Lord; yet it does not necessarily follow that with sobriety it is possible to see Him, because often-times something else stands in the way. Again, if we do all things ever so rightly, and yet do our neighbor no service, neither in that case shall we enter into the kingdom. Whence is this evident? From the parable of the servants entrusted with the talents (Mt. 25:14-30). For, in that instance, the man's virtue was in every point unimpaired, and there had been nothing lacking, but forasmuch as he was slothful in his business, he was rightly cast out. Nay, it is possible, even by railing only, to fall into Hell. For whosoever says Christ, shall say to his brother, You fool, shall be in danger of the hell of fire. Matthew 5:22 And if a man be ever so right in all things, and yet be injurious, he shall not enter. [27]

I decided to just randomly look up, I have the Nicene Fathers 38 volume done by Schapf. I decided to go to take a quick glance at his take on Romans 2, just to see what he says there. So I go there and find his take on Romans 2:7:

Ver. 7. To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life. Here also he awakens those who had drawn back during the trials, and shows that it is not right to trust in faith only. For it is deeds also into which that tribunal will enquire. But observe, how when he is discoursing about the things to come, he is unable to tell clearly the blessings, but speaks of glory and honor. For in that they transcend all that man has, he has no image of them taken from this to show, but by those things which have a semblance of brightness among us, even by them he sets them before us as far as may be, by glory, by honor, by life. For these be what men earnestly strive after, yet are those things not these, but much better than these, inasmuch as they are incorruptible and immortal. See how he has opened to us the doors toward the resurrection of the body by speaking of incorruptibility. For incorruptibility belongs to the corruptible body. Then, since this sufficed not, he added glory and honor. For all of us are to rise incorruptible, but not all to glory, but some to punishment, and some to life. [28]

Even though I researched new for this paper, I have actually already addressed all three quotes that you used. You are giving quotes from Chemnitz, and Protestant apologists have attempted to use his quotes to give the idea, that the Fathers taught faith alone. The three quotes from St. John Chrysostom, that you used, I have previously looked at in detail separately. This was a response from me to a similar claim that Some Fathers actually believed in Sola Fide close to the way that you believe.[29]

You brought up many Fathers and did this quick quote of them, just as you misunderstand Scripture, it is easy to see you have no idea what Pope Clement of Rome said. But here is what you said the Bishop of Rome said:

7) Clement, circa 100, whom Catholics claim was a Pope (but not claimed by Clement himself!) wrote..."And we, too, being called by his will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men"

Comment: Godly works done in holiness of heart is the main artery of Catholic justification, and “Pope” Clement flatly denies it.

8) The phrase "faith alone" was used by many in the early church, which no doubt, all Catholics wish didn't exist (Footnote 9).

If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law,[110] without divine grace through Jesus Christ, let him be anathema.[30]

Seeing then that we are the special portion of a Holy God, let us do all things that pertain unto holiness, forsaking evil-speakings, abominable and impure embraces, drunkennesses and tumults and hateful lusts, abominable adultery, hateful pride; 2For God, He saith, resisteth the proud, but giveth grace to the lowly. 3Let us therefore cleave unto those to whom grace is given from God. Let us clothe ourselves in concord, being lowly-minded and temperate, holding ourselves aloof from all backbiting and evil speaking, being justified by works and not by words.[31]

Even a Calvinist scholar admits no Christian believed the forensic only view of faith alone. Alister McGrath a 'Reformed' Scholar admits:

p. 186 "The essential feature of the Reformation doctrines of justification is that a deliberate and systematic distinction is made between justification and regeneration. Although it must be emphasized that this distinction is purely notional, in that it is impossible to separate the two within the context of the ordo sautis, the essential point is that a notional distinction is made where none had been acknowledged before in the history of Christian doctrine. - A fundamental discontinuity was introduced into the western theological tradition where none had ever existed, or ever been contemplated before. The Reformation understanding of the nature of justification - as opposed to its mode - must be regarded as a genuine theological novum."

p. 182 " Although Luther regarded justification as an essentially unitary process, he nevertheless introduced a decisive break with the western theological tradition as a whole by insisting that, through his justification, man is intrinsically sinful yet extrinsically righteous."[34]

Due to the already lengthy size of this essay, the topic of the imputed vs. the infused righteousness of Christ will not be addressed here, although we did mention and dismissed the latter.

The only righteousness the Christian has is an imputed righteousness and if that righteousness involves a subjective change in the person (i.e., if it means that we are 'made righteous, and hence pleasing to God) rather than the crediting of the righteousness of another (Christ) the entire gospel message takes on a completely different meaning and nature.

Paul sought the alien righteousness that comes only from God only by faith, only by Christ.

Paul knew that no man could live up to such a standard to begin with. So, he looked outside of himself to a righteousness imputed whose origin and source is God.[35]

James Buchanan now looks at the other side of the ledger, the imputation of sin to Jesus:

For our sins were really, and in the full sense of the term, imputed to Christ as our substitute, yet He had no share in the commission of them; and His righteousness is, in like manner, imputed to us for our Justification, yet we had no share with Him in 'finishing the work which the Father had given Him to do.'[36]

Ephesians 5:2, 1 John 2:1-3:

And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous; 2 and he is the expiation for our sins, and not for ours only but also for the sins of the whole world. 3 And by this we may be sure that we know him, if we keep his commandments.

1 John 3:5:

And you know that He was manifested to take away our sins, and in Him there is no sin.

I have critiqued the 19th century work done by James Buchanan who did a whole chapter on imputation. Much more on that issue is available elsewhere on my site[37].

Going back to Romans 11:6, one point you may have is that verse Romans 11:6 may point to faith alone, against the Catholic view. Yea, if you ignore the whole context. The context where Paul is decrying people who had been brought up on the law, but abandoned God by going to idols, that is what Elijah, who is referenced in the passage was combatting. Apart from God, doing stuff on your own, is worthless. If you ignore the fact that in this passage that in this very chapter Paul is insisting on reminding both Jews and Gentiles to persist, persevere in God's kindness or you too can get cut off, Romans 11:22-23. If you forget that Paul wrote from the beginning of Romans to the end, of the importance of the obedience of faith, Romans 1:5, 16:26, and that whether you obey or do not, determines your eternal destiny, Rom. 6:16. If you ignore the fact that Paul lays out your eternal destiny based on your works and whether you are the doer of the law of the Spirit, Romans 2:6-13, 2:26-29. If you ignore the fact that Abraham, who is referred to in Romans 4 of an example of one who is justified, shows that his justification is a process, Genesis 12, 15, and 22, Romans 4, Hebrews 11, James 2. If you ignore that Romans 5 shows that yes faith is foundational, but must be included with faith hope and love combined with perseverance, Romans 5:1-5, i.e., infusion of grace. If you ignore that in justification, Paul says one is made righteous, Romans 5:19. If you ignore that in Romans 6:3-4 it is baptism that brings new life to the Christian. If you ignore the fact that one is required to meet the righteous requirement of the law, Romans 8:2-4. If you ignore the fact that if you do not put to death the deeds of the flesh you will be condemned, Romans 8:12-13. If you ignore the fact that as Paul writes, it is by the grace of God that good works are done and it is by His grace, one can increase in righteousness, 2 Cor. 9:8-10. If you ignore the fact that of the very Scripture you pointed me to, Galatians 5:4. You pointed us to a Scripture where it says one can be severed from grace., which shows one can lose salvation. Salvation is not guaranteed, if you can be severed from it. And in the context it says that faith is not salvific unless it is coupled with love, Galatians 5:6, i.e. not by faith alone. But I choose to not ignore those facts and all the other Scriptures as documented in this paper, so faith alone, in the sense that the Protestant Calvinist speaks of, is indeed heretical. Now, faith alone in the sense that St. Joh Chrysostom speaks of, where the sacraments of the Eucharist that is a sacrifice of Christ made present in the Eucharist that provides grace. That one can lose salvation, That grace empowered obedience/works are necessary to maintain that state of grace. And when one sins one can go to a priest that he realized that he had the power to forgive sins. The Saint has no concept of faith alone with one just has to believe, and get an alien righteousness imputed to one's account and one is set for life. Neither do those who are faithful to the words of Holy Scripture.

There are plenty of other things in that 70 page essay to take apart as I have done here, but after doing this, it would probably take 350 pages to refute a 70 page essay. This only critiques a part of your essay. But you say Catholics do a lot of disregarding the Scriptures, and you take it seriously. When there are so many things that you do, that absolutely does somersaults to so many passages.

Then you complain about how Catholics don't believe in the Bible and 'true Christians' reject Catholicism. You say, Catholics let the dust pile on the Bible and just listen to Catholic apologists and Popes. That would be funny if it wasn't so ironic. Anybody reading James 2:14-26, Matthew 25:31-46, Romans 2:6-13 to say those passages teach faith alone, can only come from a tradition that says that those passages do not mean what they say.

There are many aspects of justification. Scriptures indeed point to the full Catholic view of justification. Here is a list of Scriptures that show, Scripture by Scripture that show the Catholic view is Scriptural, and the 'Reformed' view does not match the Scriptures I document in this next paper: Bible Verses that Prove the Catholic View of Justification.

[1] RC Sproul, Faith Alone: The Evangelical Doctrine of Justification, Baker Books, Grand Rapids, Michigan, 1995, p. 102.

[2] Sproul, p. 106.

[3] The Canons and Decrees of the Council of Trent, Translated by Reverend H.J. Schroeder, Tan Books, Charlotte North Carolina, 1978, Sixth Session on Justification, pp. 38-39.

[4] Two Biblical Passages that disprove Eternal Security: by Matt1618.

[5] Romans 4 – Justification, Abraham and David, Imputation or Process? and Romans 4:4-8: Proof for Justification by Faith Alone?

[6] Bob Sungenis, Not By Faith Alone, (Santa Barbara: Queenship Publishing Company, 1997), p. 306.

[7] The Canons and Decrees of the Council of Trent, Session 6 on Justification, Chapter 10, p.36.

[8] Confession; Is it biblical?...by Matt1618

[9] Early Christian Writings, The Apostolic Fathers Penguin Classics, translated by Maxwell Staniforth, 1968,Didache 14, p. 185.

[10] James Buchanan, The Doctrine of Justification, The Banner of Truth Trust, Carlisle, Pennsylvania, 1867, Reprint 1997.

[11] Justification: Imputation or Making Righteous:A Response to James Buchanan Claims on Imputation and also here Justification: Imputation or Making Righteous: A Response to James Buchanan Claims on Imputation, Part 2.

[12] James White, The Roman Catholic Controversy, Bethany House Publishers, Minneapolis, Mn, 1996, p. 147

[13] J Matthew 19 - Calvin's Commentary on the Bible- Bible Commentaries – Study Study Light.org Bible Commentary

[14] Jesus' Teaching, Matthew 5:21-26, and Purgatory: Examination & Responses to Protestant Objections…Matt1618.

[15] Dr. Ludwig Ott, Fundamentals of Catholic Dogma Tan Books and Publishers, Inc. Rockford, Illinois, 1954, 1974 edition, p. 261.

[16] Sungenis, pp. 344-345.

[17] The Canons and Decrees of the Council of Trent, Session 6 on Justification, Chapter 8, pp .34-35.

[18] These two articles are Romans 4:4-8: Proof for Justification by Faith Alone?...by Matt1618 and here Romans 4, David and Abraham - One Time Imputation Or Process?.

[19] James White, The God who Justifies: the Doctrine of Justification, Bethany House Publishers, Bloomington Minnesota, 2001, pp. 221-222.

[20] GALATIANS 3:10-14, WORKS AND LAW…Matt1618

[21] Justification: Imputation or Making Righteous: A Response to James Buchanan Claims on Imputation, Part 1, by Matt1618

[22]Ephesians 2:8-10: Proof for Justification by Faith Alone? An Examination by Matt1618

[23] David Armstrong, Final Judgment and Works, 50 verses, not faith alone. I have also written on Paul mentioning the necessity of work and obedience, that is available here: Paul, Faith, Works, Obedience, and Salvation.

[24] White, The God who Justifies: the Doctrine of Justification, p. 167.

[25] White, The God who Justifies: the Doctrine of Justification, p. 169.

[26] St. John Chrysostom, The Epistle to the Romans, Homily VIII, Philip Schapf, Nicene and Post-Nicene Fathers, First Series, Volume 11, p. 394. Taken from my article The Book of Hebrews and Jesus as the Eternal High Priest: Implications about the Eucharist as Sacrifice . In that article I have 4 citations reflecting the Catholic view of the Eucharist from the Saint.

[27] St. John Chrysostom, The Epistle to the Ephesians, Homily IV, Philip Schapf, Nicene and Post-Nicene Fathers, First Series, Volume 13, p. 68.

[28] St. John Chrysostom, The Epistle to the Romans, Homily VIII, Philip Schapf, Nicene and Post-Nicene Fathers, First Series, Volume 11, p. 362.

[29] Did Any Church Fathers Teach Sola Fide?: Response to a Challenge, St. John Chrysostom…by Matt1618

[30] The Canons and Decrees of the Council of Trent, Session 6 on Justification, canon one, p. 42.

[31] Early Christian Writings, The Apostolic Fathers Bishop Clement of Rome The First Letter of Clement to the Corinthians, chapter 30, p. 35.

[32] Early Christian Writings, The Apostolic Fathers Bishop Clement of Rome The First Letter of Clement to the Corinthians, 65 chapters, pages 23-50. The writing is available online here: Letter to the Corinthians (Clement)

[33] Did Any Church Fathers Teach Sola Fide?: Response to a Challenge, Clement of Rome...by Matt1618

[34] Alistair McGrath, Iustitia Dei, A History of the Christian Doctrine of justification Cambridge University Press, England, 1989, p.183, p. 186 .

[35] White, The God who Justifies: the Doctrine of Justification, pp. 116-117.

[36] Buchanan, p. 325.

[37] Justification: Imputation or Making Righteous:A Response to James Buchanan Claims on Imputation and also here Justification: Imputation or Making Righteous: A Response to James Buchanan Claims on Imputation, Part 2.

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Defense of the Catholic View of Justification, Infusion, Sanctification, Judgment, Romans 11:6: Does Scripture Really Teach Faith Alone?...by Matt1618... This text may be downloaded or printed out for private reading, but it may not be uploaded to another Internet site or published, electronically or otherwise, without express written permission from the author.