One is “through the work of the Law”

Lutero said:
Romans 4 Faith, Works, Righteousness, Unrighteousness and LogizomaiI will begin by providing the background of Romans 4. After Paul has argued that only the “doers of the Law are justified” (2:13) but that “all have transgressed the law and held accountable by the measure of the Law” (3:9, 3:19(1)); …. There are two sources of gaining righteousness here. One is “through the work of the Law” which is based on ones performance before the Law. Or “through the redemption that is in Jesus” (3:24) for “all who believe” (3:22).

De Maria says:
That is not “or”. That is “and”. It should read:
One is “through the work of the Law” which is based on ones performance before the Law. AND “through the redemption that is in Jesus” (3:24) for “all who believe” (3:22).

Protestants have cast away the Works of the Law, that is, the keeping of the Ten Commandments. But Scripture has not. That is, God has not. It remains a requirement for all Christians (CCC#2068):

Revelation 22:13-15
King James Version (KJV)
13 I am Alpha and Omega, the beginning and the end, the first and the last.
14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

You seem to believe that St. Paul Romans 2 only to turn around and contradict himself. Read Romans 2:1-13. You’ll see that we are all alike to “continue in well doing” if we want to receive eternal life (Rom 2:7). And this is commanded of Jew and Gentile. In other words, of everyone. This is why doers of the law are justified. But not by the Law. By God.

God justifies doers of the Law.
God does not justify hearers of the Law.

The former locates the basis of justification on the inherent work of man while the latter on an external/alien work done by someone in his behalf. It is clear from a Pauline perspective that “faith” is the instrument of appropriating this Righteousness.(6)

Again, you have misunderstood. The latter and the former point to faith. Faith is the reason for works. Faith is always the reason for God’s mercy.

Look at the Gospels. When Jesus healed the multitudes, what did they do? They approached Him in faith. Not works. But what did Christ say to the Young Rich Man?

Matthew 19:17
And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

This is precisely what is going on in Catholic Soteriology. When we approach the Sacraments, we approach in the proper disposition of faith, believing that He can do what He promised.

But only those who have first, proven their faith by their works, will receive the mercy of God in the Sacraments. This is done by first studying to show ourselves approved (RCIA). These are they who are justified because they are “doers of the law” (Rom 2:13).

Say for instance that you are a doer of the law, but you are not Catholic or Orthodox. Will you be justified by God? God is your judge. But if you are truly a doer of the law, you will be justified, ON THE LAST DAY. (Rev 20)

Now, say that you are a doer of the law, but you are Catholic or Orthodox. Will you be justified by God? Again, God is judge. But if you are truly a doer of the law, you will be justified, in the Sacraments.

That is not a guarantee of salvation for those who attend the Sacraments. Remember Scripture says:

1 Peter 4:17
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

And also:

Mark 16:16
King James Version (KJV)
16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

One must approach the Font of Grace in the proper disposition.

2 Corinthians 5:11   

Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

Romans 4 is an extended argument of the third point. More specifically it is an expansion of the argument in Romans 3:27-31.a. Where then is boasting? It is excluded. (3:27)?He has something to boast about – but not before God. (4:2)b. For we consider that a person is declared righteous by faith apart from works of the law (3:26)?But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited for righteousness (4:5)c. Since God is one, he will justify the circumcised by faith and the uncircumcised through faith. (3:30)

Pay special attention to c.
Since God is one, he will justify the circumcised by faith and the uncircumcised through faith.

God is one. Therefore, He is doing the same thing in either case. It is by faith that we please God.

The problem here, I believe, is that Protestants take the cart and set it in front of the horse. When Scripture says we are justified by faith. That doesn’t mean that WE JUDGE OUR FAITH. God does. And He judges faith by works.

James 2:18 

Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, so that he would become the father of all those who believe but have never been circumcised that they too could have righteousness credited to them. (4:11)

Do you think that St. Paul cast aside this Scripture:

Genesis 26:5
Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

When he said that about Abraham?

I don’t think so, you see, Abraham was justified by faith BECAUSE he obeyed God’s Commandments, Statutes and Laws. IN HIS HEART. They have no excuse remember? The law is written in every man’s heart.

Romans 2:15
Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

The structure of Romans 4 has great similarities both in word usage and the thought pattern as Romans 3:27-31. For me this is decisive as to the nature of this passage – that it is an extended explanation and illustration of why righteousness is by faith apart from works.

It is because that is what you were taught. But you were taught wrong. St. Paul is there giving the Sacramental Teaching. In the Sacraments, we approach Christ as the blind men,

Matthew 9:27
And when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us.

or the cripple.

Matt 9:2
And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

Or we present our children to Christ as did the woman of great faith.

Matthew 15:28
Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

The number one exhibit is Abraham and secondarily David. It is a passage designed to prove point three above. We’ll see later that the interpretation of the historical event in Abraham’s life and as well as David though pre-Christ and therefore the whole concept of the substitutionary atonement of Christ is not developed should not be divorced from a christocentric narrative as uniquely argued by Paul against his Jewish (Scripture exegetes) contemporaries. This will be shown later in the analysis of Romans 4 and Paul’s usage and exegesis of OT passages.

The Catholic Church never divorces any doctrine from Christ. All of Catholic doctrine has one aim . Union with Christ.

Sincerely,

De Maria