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<\/a><\/p>\nLucas Banzoli<\/a> is a very active Brazilian anti-Catholic polemicist, who holds to basically a Seventh-Day Adventist theology, whereby there is no such thing as a soul that consciously exists outside of a body, and no hell (soul sleep and annihilationism). This leads him to a Christology which is deficient and heterodox in terms of Christ\u2019s human nature after His death.\u00a0He has a Master\u2019s degree in theology, a degree and postgraduate work in history, a license in letters, and is a history teacher, author of 25 books, as well as blogmaster (but now inactive) for six blogs. He\u2019s active on YouTube<\/a>.<\/p>\n ***<\/p>\n The words of Lucas Banzoli will be in\u00a0blue<\/span>. I used\u00a0Google Translate<\/em>\u00a0to transfer his Portugese text into English.<\/p>\n *****<\/p>\n This is a reply to Lucas\u2019 article, \u201cA Sola Fide na B\u00edblia (Justifica\u00e7\u00e3o somente pela f\u00e9)\u201d<\/a> [Sola Fide in the Bible (Justification by Faith Alone<\/em>] (1-7-14). All Bible passages: RSV.<\/p>\n His article consists solely of Bible passages. It reminds me a lot of my many articles like that, as well as two of my books<\/a> consisting of almost solely Scripture<\/a>. So I\u2019m more than happy to \u201cplay along\u201d with this sort of methodology. \u201cTwo can play at this game!\u201d and (surprise!) Catholics can play it as well (and even better!) than Protestants. Lucas provided 45 proofs of \u201cjustification by faith alone\u201d from Scripture, which really aren\u2019t proofs at all, as I will show. To counter his presentation, I produce 200 categorized Bible passages in favor of the Catholic view of infused justification or justification by faith as evidenced or manifested in works: without which faith is dead. I will categorize Lucas\u2019 45 passages below according to my replies to them from a Catholic perspective. I also categorize (for ease of access) my \u201cresponse passages\u201d below.<\/p>\n Justification by Faith \/ Belief Without Denying<\/em> the Place of Good Works in the Overall Equation<\/strong><\/span><\/p>\n John 5:24<\/strong> Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life.<\/span><\/p>\n John 6:40<\/strong> For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day.\u201d<\/span><\/p>\n John 6:47<\/strong> Truly, truly, I say to you, he who believes has eternal life.<\/span><\/p>\n Romans 3:26<\/strong>\u00a0it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.<\/span><\/p>\n Romans 3:30<\/strong> [Lucas also separately and wrongly lists Romans 3:13 for this passage]<\/span> since God is one; and he will justify the circumcised on the ground of their faith and the uncircumcised through their faith.\u00a0<\/span><\/p>\n Romans 4:16<\/strong> That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants \u2014 not only to the adherents of the law but also to those who share the faith of Abraham, for he is the father of us all,<\/span><\/p>\n Romans 5:1-2\u00a0<\/strong>Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ.\u00a0[2] Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God.<\/span><\/p>\n Romans 5:9<\/strong> Since, therefore, we are now justified by his blood, much more shall we be saved by him from the wrath of God.<\/span><\/p>\n Galatians 3:8<\/strong> And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, \u201cIn you shall all the nations be blessed.\u201d<\/span><\/p>\n 2 Timothy 3:15<\/strong> and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.<\/span><\/p>\n Hebrew 4:3<\/strong> [incorrectly listed as Heb 3:4]<\/span> For we who have believed enter that rest, as he has said, \u201cAs I swore in my wrath, `They shall never enter my rest,'\u201d although his works were finished from the foundation of the world.<\/span><\/p>\n Hebrews 10:38<\/strong> but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.\u201d<\/span><\/p>\n Hebrews 10:39<\/strong> But we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls.<\/span><\/p>\n This is a matter of simple logic. The Protestant claim is \u201cjustification by faith alone\u201d. But the phrases \u201cjustification by faith\u201d or\u00a0 \u201cbelieve [in Christ]\u201d are not the same<\/em> as that (though they are possibly consistent<\/em> with the claim). \u201cAlone\u201d is an additional clause modifying [justifying] \u201cfaith\u201d or \u201cbelief\u201d. It excludes any additional element alongside of the faith. To use an analogy, I could say:<\/p>\n \u201cI am justified by reading my Bible.\u201d<\/p><\/blockquote>\n That\u2019s different from:<\/p>\n \u201cI am justified by reading my Bible at midnight<\/em>.\u201d<\/p><\/blockquote>\n The second is far more particular, and excludes all times besides midnight.<\/p>\n None of the above passages exclude<\/em> good works or merit or sanctification as part of justification and salvation. We have to examine passages along those lines in order to have the complete picture. And I will do that below. But the passages above considered by themselves do not<\/em> prove justification by faith alone.<\/p>\n Initial Justification<\/strong><\/span><\/p>\n Romans 4:3-4, 7<\/strong> [Lucas listed \u201cRomans 4:1-7\u201d, but had already included Rom 4:2, 5-6]<\/span> For what does the scripture say? \u201cAbraham believed God, and it was reckoned to him as righteousness.\u201d [4] Now to one who works, his wages are not reckoned as a gift but as his due. . . . [7] \u201cBlessed are those whose iniquities are forgiven, and whose sins are covered;<\/span><\/p>\n Romans 4:5<\/strong> And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness.<\/span><\/p>\n Romans 4:6<\/strong> So also David pronounces a blessing upon the man to whom God reckons righteousness apart from works:<\/span><\/p>\n Romans 4:9<\/strong> Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness.<\/span><\/p>\n Romans 4:11-12<\/strong> [Lucas had this listed as Rom 4:11-13, but he listed Romans 4:13 already] He received circumcision as a sign or seal of the righteousness which he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised and who thus have righteousness reckoned to them, [12] and likewise the father of the circumcised who are not merely circumcised but also follow the example of the faith which our father Abraham had before he was circumcised.<\/span><\/p>\n Romans 4:22-24<\/strong> That is why his faith was \u201creckoned to him as righteousness.\u201d [23] But the words, \u201cit was reckoned to him,\u201d were written not for his sake alone, [24] but for ours also. It will be reckoned to us who believe in him that raised from the dead Jesus our Lord,<\/span><\/p>\n Romans 10:9-10<\/strong> because, if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. [10] For man believes with his heart and so is justified, and he confesses with his lips and so is saved.<\/span><\/p>\n Galatians 3:6<\/strong> Thus Abraham \u201cbelieved God, and it was reckoned to him as righteousness.\u201d<\/span><\/p>\n Galatians 3:22<\/strong> Now it is evident that no man is justified before God by the law; for \u201cHe who through faith is righteous shall live\u201d;<\/span><\/p>\n Hebrews 11:7<\/strong> By faith Noah, being warned by God concerning events as yet unseen, took heed and constructed an ark for the saving of his household; by this he condemned the world and became an heir of the righteousness which comes by faith.<\/span><\/p>\n James 2:23<\/strong> and the scripture was fulfilled which says, \u201cAbraham believed God, and it was reckoned to him as righteousness\u201d; and he was called the friend of God.<\/span><\/p>\n Catholics and Protestants agree with regard to the earliest, initial stage of justification. It comes by grace through faith (for those above the age of reason, able to exercise faith with understanding), and not works. We can do nothing to earn it. When Catholics talk about works being included in the whole process of salvation, that is referring to the time subsequent<\/em> to initial justification.<\/p>\n Chapters 5 and 8 of the Decree on Justification<\/a>, from the Council of Trent (1547) state:<\/p>\n V. On the necessity, in adults, of preparation for Justification, and whence it proceeds.<\/em><\/p>\n The Synod furthermore declares, that in adults, the beginning of the said Justification is to be derived from the prevenient grace of God, through Jesus Christ, that is to say, from His vocation, whereby, without any merits existing on their parts, they are called; that so they, who by sins were alienated from God, may be disposed through His quickening and assisting grace, to convert themselves to their own justification, by freely assenting to and co-operating with that said grace: in such sort that, while God touches the heart of man by the illumination of the Holy Ghost, neither is man himself utterly without doing anything while he receives that inspiration, forasmuch as he is also able to reject it; yet is he not able, by his own free will, without the grace of God, to move himself unto justice in His sight. Whence, when it is said in the sacred writings: Turn ye to me, and I will turn to you, we are admonished of our liberty; and when we answer; Convert us, O Lord, to thee, and we shall be converted, we confess that we are prevented by the grace of God.<\/p>\n VIII. In what manner it is to be understood, that the impious is justified by faith, and gratuitously.<\/em><\/p>\n And whereas the Apostle saith, that man is justified by faith and freely, those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, and to come unto the fellowship of His sons: but we are therefore said to be justified freely, because that none of those things which precede justification-whether faith or works-merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace.<\/p><\/blockquote>\n Chapter 10 refers to \u201cthat justice which they have received through the grace of Christ\u201d.\u00a0See also:<\/p>\n CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.<\/p><\/blockquote>\n Likewise, the Catholic Catechism (#1989) states:<\/p>\n The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus\u2019 proclamation at the beginning of the Gospel: \u201cRepent, for the kingdom of heaven is at hand.\u201d Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. . . .<\/p><\/blockquote>\n See my related articles: Initial Justification & \u201cFaith Alone\u201d: Harmonious?<\/a> [5-3-04] and Monergism in Initial Justification is Catholic Doctrine<\/a> [1-7-10], and another hosted on my page: Trent Doesn\u2019t Utterly Exclude Imputation<\/a> (Kenneth Howell) [July 1996].<\/p>\n The above passages, understood in this light, do not contradict Catholic teaching at all, nor do they prove justification by faith alone.<\/p>\n Justification by Grace Alone \/ Rejection of Salvation by Works (Pelagianism)<\/span><\/strong><\/p>\n Ephesians 2:8-9<\/strong> For by grace you have been saved through faith; and this is not your own doing, it is the gift of God \u2014 [9] not because of works, lest any man should boast.<\/span><\/p>\n Romans 3:22-24<\/strong> the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction; [23] since all have sinned and fall short of the glory of God, [24] they are justified by his grace as a gift, through the redemption which is in Christ Jesus,<\/span><\/p>\n Romans 11:6<\/strong> But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.<\/span><\/p>\n 2 Corinthians 3:5<\/strong> Not that we are competent of ourselves to claim anything as coming from us; our competence is from God,<\/span><\/p>\n Ephesians 1:7<\/strong> In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace<\/span><\/p>\n Ephesians 2:5<\/strong> even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved),<\/span><\/p>\n 2 Timothy 1:9<\/strong> who saved us and called us with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago,<\/span><\/p>\n Titus 3:4-7<\/strong> 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.<\/span><\/p>\n These are similar to the preceding set of passages, and neither refute Catholic soteriology nor prove \u201cfaith alone\u201d. Catholics fully agree with Protestants that salvation is by grace alone: which is different<\/em> from faith alone, since grace comes solely from God, while faith comes from man\u2019s free will choice, preceded and ultimately caused by the grace of God. The Council of Trent (Decrees and Canons on Justification) confirms this, too:<\/p>\n CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.<\/p>\n CANON II.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.<\/p><\/blockquote>\n The Catholic Catechism also states:<\/p>\n 1996<\/b>\u00a0Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.<\/p>\n 1998<\/b> This vocation to eternal life is supernatural. It depends entirely on God\u2019s gratuitous initiative, for he alone can reveal and give himself. It surpasses the power of human intellect and will, as that of every other creature.<\/p>\n 1999<\/b>\u00a0The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. . . .<\/p><\/blockquote>\n 2001<\/b>\u00a0The preparation of man for the reception of grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through faith, and in sanctification through charity. God brings to completion in us what he has begun, . . .<\/p>\n 2008<\/b>\u00a0The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man\u2019s free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man\u2019s merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit.<\/p>\n 2009<\/b>\u00a0Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God\u2019s gratuitous justice. . . .<\/p>\n 2011\u00a0<\/b>The charity of Christ is the source in us of all our merits before God. Grace, by uniting us to Christ in active love, ensures the supernatural quality of our acts and consequently their merit before God and before men. The saints have always had a lively awareness that their merits were pure grace. . . .<\/p>\n 2017<\/b>\u00a0The grace of the Holy Spirit confers upon us the righteousness of God. Uniting us by faith and Baptism to the Passion and Resurrection of Christ, the Spirit makes us sharers in his life.<\/p>\n 2020<\/b>\u00a0Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God\u2019s mercy.<\/p>\n 2022<\/b>\u00a0The divine initiative in the work of grace precedes, prepares, and elicits the free response of man. Grace responds to the deepest yearnings of human freedom, calls freedom to cooperate with it, and perfects freedom.<\/p>\n 2023<\/b>\u00a0Sanctifying grace is the gratuitous gift of his life that God makes to us; it is infused by the Holy Spirit into the soul to heal it of sin and to sanctify it.<\/p>\n 2027<\/b>\u00a0No one can merit the initial grace which is at the origin of conversion. . . .<\/p>\n 1266<\/b>\u00a0The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:<\/p>\n \u2013 enabling them to believe in God, to hope in him, and to love him through the theological virtues; . . .<\/p>\n 1250<\/b>\u00a0. . . The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. . . .<\/p>\n 1727<\/b>\u00a0The beatitude of eternal life is a gratuitous gift of God. It is supernatural, as is the grace that leads us there.<\/p><\/blockquote>\n Good works and merit proceed wholly from the grace of God (#2008 above) through the work of Jesus Christ on our behalf (not from ourselves). They are necessary but they do not earn salvation, which is by grace alone: Decree on Justification: chapter 16; Canons 18, 19, 20, 24, 26, 32, 33<\/a>. Canon 32 refers to \u201cthe good works which he performs through the grace of God and the merit of Jesus Christ\u201d.<\/p>\n See also my articles: Grace Alone: Perfectly Acceptable Catholic Teaching<\/a> [2-3-09], Salvation: By Grace Alone,\u00a0Not<\/em>\u00a0Faith Alone or Works<\/a> [2013],\u00a0Grace Alone: Biblical & Catholic Teaching<\/a>\u00a0[12-1-15]<\/p>\n Many Protestants can\u2019t grasp this because they are in bondage to \u201ceither\/or\u201d unbiblical thinking. If man does anything<\/em>, in the \u201ceither\/or\u201d mentality, God does nothing, and it is works-salvation. It\u2019s all or nothing. God must do all. The problem is that the Bible says many times that we do<\/em> do things: in and under God\u2019s grace. It doesn\u2019t dichotomize men\u2019s actions and God\u2019s grace, as men do, following the traditions of men. The Bible systematically supports Catholic positions.<\/p>\n Justification by Faith Rather than Law<\/span><\/strong><\/p>\n Romans 3:11<\/strong> Now it is evident that no man is justified before God by the law; for \u201cHe who through faith is righteous shall live\u201d;<\/span><\/p>\n Romans 4:13<\/strong> The promise to Abraham and his descendants, that they should inherit the world, did not come through the law but through the righteousness of faith.<\/span><\/p>\n Romans 9:30-32<\/strong> What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, righteousness through faith; [31] but that Israel who pursued the righteousness which is based on law did not succeed in fulfilling that law. [32] Why? Because they did not pursue it through faith, but as if it were based on works. They have stumbled over the stumbling stone,<\/span><\/p>\n Galatians 3:24<\/strong> So that the law was our custodian until Christ came, that we might be justified by faith.<\/span><\/p>\n Philippians 3:9<\/strong> [incorrectly listed as 2:9]<\/span> 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;<\/span><\/p>\n These passages are a variation of the theme of the previous two sections. Catholics and Protestants agree that the Law in and of itself doesn\u2019t save. It\u2019s grace and a grace-enabled faith that saves. So far, there is total agreement, and these passages don\u2019t prove faith alone, either. Man then cooperates with this grace to do meritorious good works leading to salvation (see the previous section).<\/p>\n Includes Works in the Passage<\/span><\/strong><\/p>\n John 6:28-29<\/strong> Then they said to him, \u201cWhat must we do, to be doing the works of God?\u201d [29] Jesus answered them, \u201cThis is the work of God, that you believe in him whom he has sent.\u201d<\/span><\/p>\n Romans 1:17<\/strong> For in it the righteousness of God is revealed through faith for faith; as it is written, \u201cHe who through faith is righteous shall live.\u201d<\/span><\/p>\n Romans 4:2<\/strong> For if Abraham was justified by works, he has something to boast about, but not before God.<\/span><\/p>\n Hebrews 11:4<\/strong> By faith Abel offered to God a more acceptable sacrifice than Cain, through which he received approval as righteous, God bearing witness by accepting his gifts; he died, but through his faith he is still speaking.<\/span><\/p>\n These express the Catholic view of faith necessarily including works and justification and sanctification working together (infused justification). Notice how in Romans 1:17 one must<\/em> be \u201crighteous\u201d to live (attain salvation); not merely have faith. Abraham was \u201cjustified by works\u201d but it was not works-salvation, which is why he had no grounds to \u201cboast.\u201d His salvation came by grace through faith, just as everyone else\u2019s did. But it didn\u2019t exclude<\/em> works in the process. Abel\u2019s faith was expressed by a good work: making \u201ca more acceptable sacrifice than Cain\u201d: bringing about God\u2019s \u201capproval\u201d.<\/span><\/span><\/p>\n In John 6:28-29, working\u00a0<\/i>and\u00a0belief\u00a0<\/i>in Christ are equated, much like\u00a0obedience\u00a0<\/i>and\u00a0belief\u00a0<\/i>in John 3:36. In the marvelous phrase \u201cdoing the works of God,\u201d we see that our works and God\u2019s are intertwined if indeed we are doing his will. This is the Catholic viewpoint: an organic connection of both faith with works, and God\u2019s unmerited grace coupled with our cooperation and obedience. Our Lord constantly alludes to the related ideas of\u00a0reward\u00a0<\/i>and\u00a0merit,\u00a0<\/i>which are complementary: Matthew 5:11-12, 6:3, 18, 10:42, 12:36-37, 25:14-30; Luke 6:35, 38; 12:33. St. Paul, using the same word for \u201cworks\u201d (ergon)<\/i>, speaks in Acts 26:20 of the process of repenting, turning to God, and doing deeds worthy of their repentance. In other words, they will thus prove their repentance by their deeds.<\/p>\n \u201cWorks of the Law\u201d<\/span><\/strong><\/p>\n Romans 3:27-28<\/strong> [27]\u00a0Then what becomes of our boasting? It is excluded. On what principle? On the principle of works? No, but on the principle of faith.\u00a0[28] For we hold that a man is justified by faith apart from works of law.<\/span><\/p>\n Galatians 2:16<\/strong> yet who know that a man is not\u00a0justified\u00a0by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, in order to be\u00a0justified\u00a0by faith in Christ, and not by works of the law, because by works of the law shall no one be\u00a0justified.<\/span><\/p>\n Protestants habitually use these passages (and others that mention \u201cworks of the law\u201d: Rom 3:20; Gal 3:2, 5, 10) to contend that works are antithetical<\/em> to faith and grace. But \u201cworks of the law\u201d has a particular meaning beyond simply \u201cgood works\u201d or \u201call works\u201d. This understanding has been affirmed by a Protestant movement of Pauline studies called the \u201cNew Perspective on Paul.\u201d<\/a> Anglican Bishop and professor of theology N. T. Wright<\/a> (born 1948) is the most well-known proponent of it. The Wikipedia article<\/a> explains:<\/p>\n Paul\u2019s letters contain a substantial amount of criticism regarding the \u201cworks of the Law<\/a>\u201c.\u00a0The radical difference in these two interpretations of what Paul meant by \u201cworks of the Law\u201d is the most consistent distinguishing feature between the two perspectives. The historic Protestant perspectives interpret this phrase as referring to human effort to do good works in order to meet God\u2019s standards (Works Righteousness<\/a>).\u00a0In this view, Paul is arguing against the idea that humans can merit salvation from God by their good works alone (note that the \u201cnew\u201d perspective agrees that we cannot merit salvation; the issue is what exactly Paul is addressing).<\/p>\n By contrast, new-perspective scholars see Paul as talking about \u201cbadges of covenant membership\u201d or criticizing Gentile believers who had begun to rely on the Torah to reckon Jewish kinship.\u00a0It is argued that in Paul\u2019s time, Israelites were being faced with a choice of whether to continue to follow their ancestral customs, the\u00a0Torah<\/a>, or to follow the Roman Empire\u2019s trend to adopt Greek customs (Hellenization<\/a>, see also\u00a0Antinomianism<\/a>,\u00a0Hellenistic Judaism<\/a>, and\u00a0Circumcision controversy in early Christianity<\/a>). The new-perspective view is that Paul\u2019s writings discuss the comparative merits of following\u00a0ancient Israelite<\/a>\u00a0or\u00a0ancient Greek customs<\/a>. Paul is interpreted as being critical of a common Jewish view that following traditional Israelite customs makes a person better off before God, pointing out that Abraham was righteous before the Torah was given. Paul identifies customs he is concerned about as\u00a0circumcision<\/a>,\u00a0dietary laws<\/a>, and\u00a0observance of special days<\/a>.<\/p>\n Due to their interpretation of the phrase \u201cworks of the law,\u201d theologians of the historic Protestant perspectives see Paul\u2019s rhetoric as being against human effort to earn righteousness. This is often cited by Protestant and Reformed theologians as a central feature of the Christian religion, and the concepts of\u00a0grace alone<\/a>\u00a0and\u00a0faith alone<\/a> are of great importance within the creeds of these denominations.<\/p>\n \u201cNew-perspective\u201d interpretations of Paul tend to result in Paul having nothing negative to say about the idea of human effort or good works, and saying many positive things about both. New-perspective scholars point to the many statements in Paul\u2019s writings that specify the criteria of\u00a0final judgment<\/a>\u00a0as being the works of the individual.<\/p><\/blockquote>\n Viewed in this light, the passages above and related ones are not contrary at all to Catholic teaching, but are contrary to historic Protestant use of these passages to imply that the Apostle Paul was against all human works whatever. Many other passages (which I will soon cite) prove that he wasn\u2019t against them at all, and indeed commanded<\/em> them and attached them to sanctification, justification, and salvation alike.<\/p>\n Baptismal Regeneration<\/strong><\/span><\/p>\n Mark 16:16<\/strong> He who believes and is baptized will be saved; but he who does not believe will be condemned.<\/span><\/p>\n This is obviously not \u201cfaith alone\u201d because it entails a \u201cwork\u201d or ritual of baptism, leading to initial justification and salvation (which can be lost if a person doesn\u2019t persevere in the faith by grace).<\/p>\n No Relation to Justification or Salvation<\/strong><\/span><\/p>\n Matthew 9:22<\/strong> Jesus turned, and seeing her he said, \u201cTake heart, daughter; your faith has made you well.\u201d And instantly the woman was made well.<\/span><\/p>\n I don\u2019t know why Lucas includes this, since it has nothing to do with soteriology. It has to do with faith leading to healing: concerning which Catholics and Protestants agree: except for largely Reformed Protestant \u201ccessationists\u201d<\/a> who think that God no longer performs miracles today.<\/p>\n ***<\/p>\n I conclude from all this that Lucas\u2019 45 passages [really 40: closely examined] supposedly proving justification \/ salvation by \u201cfaith alone\u201d do no such thing<\/em>. They do not<\/em><\/strong> prove that false doctrine at all<\/em><\/strong>. And the many biblical passages I will produce now, contradic<\/em>t it and expressly support<\/em> the Catholic<\/em> <\/strong>position.<\/p>\n Final Judgment in Scripture is Always<\/em> Associated with Works and Never<\/em> with Faith Alone (50 Passages)<\/strong><\/span><\/p>\n Protestant evangelicals, when evangelizing, typically ask the inquisitive and provocative question: \u201cIf you were to die tonight and God asked you why He should let you into heaven, what would you tell<\/em> Him?\u201d They assume the proper answer is that they exercised \u201cfaith in Christ alone.\u201d First of all, I\u2019ve never seen\u00a0 in the Bible an example of God ever acting<\/em> like this; so this is simply one of many Protestant catch-phrases or slogans or evangelistic techniques which cannot be found in the Bible (as far as that goes).<\/p>\n