107. Nevertheless, today these beliefs have been so thoroughly wiped out among Roman Catholics that they scarcely know the least thing about them. These beliefs have been forgotten not because they were overturned by papal decree but because they were covered over by external facets of worship. In general these are adoring the vicar of Christ, calling on the saints, and venerating images; they are especially things that affect our physical senses with an impression of holiness, such as the Mass, which is conducted in a language people do not understand, the vestments, the candles, the incense, and the spectacular processions; also the mysteries surrounding the Eucharist.

Although the early Roman church believed that faith justifies us through assigning us the merit of Christ, the external facets just listed and many others like them have moved this concept out of sight and removed it from memory, as if it were something buried in the ground, covered with a large stone, and guarded by monks so that it will not be dug up and brought back to mind. The danger in its being brought back to mind is that it would undermine people’s belief in the monks’ supernatural power to forgive their sins, and justify, sanctify, and save them; and that would end the monks’ status as holy, their dominance over others, and their quest for wealth.

5. Concerning faith, goodwill, good works, and rewards:

(a) When the apostle says that we are justified by faith and we are justified freely [Romans 3:24, 28], these words are to be understood in the sense that the perpetual consent of the Catholic Church has held and expressed: namely, that we are said to be justified by faith because faith is the beginning of human salvation, and the foundation and root of all justification. Without faith, it is impossible to please God and to come into the company of his children. We are said to be justified freely because none of the things that precede justification — whether faith or works — merit the grace itself of justification. If it is by grace, then it is not by works; otherwise grace would not be grace (Session 6, chapter 8).

(b) Although no one can be just except those with whom the rewards for the suffering of our Lord Jesus Christ are shared, this does in fact happen in the process of justification, when by the merit of that same most holy suffering, the goodwill of God is poured forth by the Holy Spirit into the hearts of those who are justified, and becomes inherent in them. As a result, as we are justified and our sins are forgiven, we receive all these [gifts] infused at once through Jesus Christ, onto whom we are grafted through faith, hope, and goodwill. Unless goodwill is added to it, faith does not unite us perfectly with Christ, and does not make us a living member of his body (Session 6, chapter 7, §3).

(c) Christ is not only a redeemer in whom we are to trust but also a legislator whom we are to obey (Session 6, chapter 16, canon 21).

(d) Faith without works is dead and profitless, because in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith that works through goodwill. Faith without hope and goodwill cannot bestow everlasting life. As a result, we immediately hear these words of Christ: “If you will enter into life, keep the commandments.” Therefore, when receiving true and Christian justice, we are told, immediately upon being born again, to preserve it pure and spotless, as the first robe given us through Jesus Christ in lieu of the robe that Adam, by his disobedience, lost for himself and for us, so that we may bear it before the judgment-seat of our Lord Jesus Christ and have life everlasting (Session 6, chapter 7, §4).

(e) As the head into the members and the vine into the branches, Jesus Christ himself continually infuses his virtue into those who have been justified. This virtue always precedes and accompanies and follows our good works; without it they could not in any way be pleasing or meritorious before God. Therefore we must believe that for the justified nothing further is lacking that would in any way diminish their being considered, by the works they have done in God, as deserving of eternal life in due time (Session 6, chapter 16).

(f) Our own justice is therefore not established as our own, as from ourselves; for the justice that is called ours actually belongs to God, because it is infused into us by God through the merit of Christ. Nevertheless God forbid that Christians should either trust or glory in themselves and not in the Lord, whose bounty toward all is so great that he wants things that are his own gifts to be their rewards (Session 6, chapter 16).

(g) We can do nothing of ourselves, as of ourselves; but with the cooperation of him who strengthens us, we can do all things. Therefore we have nothing in which to glory; all our glory is in Christ in whom we live, by whom we merit, and by whom we make satisfaction, bringing forth fruits worthy of repentance, which have their efficacy from him, are offered to the Father by him, and are accepted by the Father through him (Session 14, chapter 8).

(h) If any say that we can be justified before God by our own works (whether done through the power of our own human nature or through following the teaching of the law) without the grace of God through Jesus Christ, let them be anathema (Session 6, canon 1).

(i) If any say that without previous inspiration of the Holy Spirit, and without his help, we can believe, hope, or love [that is, have faith, hope, or goodwill] as we ought, so that the grace of justification may be bestowed upon us, let them be anathema (Session 6, canon 3).

(j) If any say that we can be made just without the justice of Christ through which he gained merit for us, let them be anathema (Session 6, canon 10).

There are many other statements there that could be quoted as well, especially concerning the union of faith and goodwill or good works, and the damnation that comes of separating these two.