-=Justification part I - Clarifying the Catholic position=-
The issue on justification is a fundamental issue that divides protestants from Catholics. So here's my attempt to thoroughly explain the Catholic view on justification by faith and works while addressing the protestant viewpoint. Basically, Luther read Romans and James and noticed a 'contradiction' between James and Paul, and this brought about the different teachings on justification.
Here's St. James's view on Abraham's justification (James 2:14,17,20-26; NASB)
Compare that with St. Paul's view on Abraham's justification (Romans 4:2-16; NASB)
-=Explaining the alleged contradiction=-
So, how did Luther reconcile Romans and James's allegedly contradictory statements? Simple. Luther tossed out James calling it an 'epistle of straw' and held onto a non-Catholic view on Romans. The problem with Luther though, was that he didn't fully understand the Catholic interpretation of both Romans and James.
And nowadays it seems many protestants don't even adhere to Luther's interpretation of James. Generally it looks like they take a completely different view of James while adhering to Luther's interpretation of Romans, which they say preaches 'faith alone'. The common protestant interpretation of James 2 is that it has absolutely nothing to do with justification. They say it's supposedly restricted to an applicable faith in everyday situations and that it has nothing to do with saving faith. In other words, it's generally understood to mean that such applicable faith is dead unless applied are there to justify it.
However, the Catholic Church teaches that they are both giving the same teaching on Abraham's justification, which they consider the model for those under the New Covenant contract. Compare the following verses (in NASB, they're naturally in capitalized letters):
For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS." (Rom 4:3)
and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God. (Jas 2:23)
Then he believed in the LORD; and He reckoned it to him as righteousness. (Gen 6:15)
So both Paul and James are giving their commentary on Genesis 6:15. Under the Catholic interpretation, Romans speaks of justification in relation to our standing with God, and James does the same. We know this because James speaks of saving faith (James 2:14) and both aren't contradicting each other on Abraham's justification.
-=huh!?=-
How can that be? The verses look to be in direct opposition towards one another.
This is precisely the issue that led to Luther tossing out the book of James.
The differences between Paul and James is that Paul's point of view stresses faith apart from works of the law, and James's point of view stresses faith accompanied by works (which is the Holy Spirit's work). There's a distinction between the two.
It's important to understand the context to who Paul was speaking to in Romans. His audience included Jews who were telling people they had to follow the Mosaic system for justification (i.e. works of the law). Paul's warning is not against all "works," but the works done under the Mosaic system for justification. Abraham's justification came before circumcision:
How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. (Rom 4:10; ESV)
So, the Judaizers could not be correct in considering the Mosaic circumcision requirement as essential. Thus, they that worked within the Mosaic Law system for justification were not heirs (Rom 4:14). Paul was railing against 1st century Judaizers that sought justification within the first law system:
For if those who are of the Law are heirs, faith is made void and the promise is nullified; (Rom 4:14; NASB)
You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. (Gal 5:4; NASB)
Those works done under that dispensation could not justify. In fact, they fully nullified Christ and grace. In contrast, good works done apart from the Mosaic Legal System were done in and by God's grace, and were essential. To do those works does NOT result in nullification of Christ or grace. In fact, grace makes those works possible and inevitable. Those works are the very essence and mark of the chosen ones, and the destiny of God's plans:
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14; KJV)
Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. (Matthew 21:43; KJV)
Basically, this kingdom was taken away from the Jews who were constantly emphasizing things like circumcision, and given to the Church who would bear fruit.
-=But the Bible says saved by grace, not by works!=-
What about Ephesians 2:8-9 when Paul says salvation is by grace, not by works? Doesn't that contradict?
Let's take a look at that passage with some context (KJV):
For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephesians 2:8-10)
Apostle Paul speaks of salvation by grace (which Catholics affirm), not by works as in not by the works of the law, we know this because the context also refer to circumcision and the regulations of the law (Ephesians 2:11,15). In addition, verse 10 says God ordained that his people will do good works. So he's distinguishing two types of works: works of the law and works unto righteousness, which is through the Holy Spirit's ministry (2 Cor 3:7-9)
Paul's warnings about "works" were aimed at the Judaizers that sought justification under the Mosaic covenant system centered in circumcision, ritual washings, feast observance, and such. That system, being without the grace of the Holy Spirit and Christ's blood, could not justify. As Paul writes to them:
Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. (Galatians 5:2-4; NASB)
It is those specific works that were central to the Mosaic System that could not justify. Thus, Paul warned against them. To even engage them was to nullify Christ and fall from grace.
In contrast, Paul encouraged good works and faith under the New Covenant system of grace. Those works, as James so clearly showed, were essential, and without them none could be justified. God's grace alone energizes those works, but they are necessary.