John 15
I really can not see a big difference in the theologies of faith and works with Catholicism and Protestantism. It sounds like the Catholic teaching says a believer must do good works and Protestantism says a believer** will **do good works and display fruit of the spirit.
Unless penance and indulgences are considered a “work” I don’t think there is truly a difference.
The difference, I think, lies in what “works” does in our lives…are “works” vital acts that reveal a new life in Christ, a real interior change? Or mere human responses to divine mercy?
I would suggest the article below for a more in depth explanation, and I provide a portion:
chnetwork.org/wp-content/uploads/2011/06/salvation.pdf
Justification By Faith
By Dr. William Marshner
A second stage is the very transition from death to life, which is the first stage of justification proper. Here the parties are at one in saying “sola fide,” though they seem to mean different things by it. Protestants tend to mean that, at this stage, by the grace of God, man’s act of faith is the sole act required of him; Catholics mean that faith is the beginning, foundation and root of all justification, since only faith makes possible the acts of hope and charity (i.e. love-for-God) which are also required.3 However, since most Protestants have a broad notion of the act of faith, whereby it includes elements of hope and love, it is often hard to tell how far the difference on this point is real and how far it is a matter of words. Finally, however, there comes a third stage, that of actual Christian life, with its problems of growth and perseverance. The man justified by faith is called to “walk” with God, to progress in holiness. It is at this stage that the parties sharply diverge. Catholics affirm, and Protestants strenuously deny, that the born-again Christian’s good works merit for him the increase of grace and of the Christian virtues. As a result, Protestant piety has no obvious place for the self- sacrifices, fasts, and states of perfection which are prominent features of Catholic piety. At each stage, neither the apparent agreements nor the apparent disagreements can be understood without looking at certain metaphysical quarrels, the chief of which is over the very existence of what Catholics call “grace.”
The Protestant Reformers, however, impatient with metaphysics, preferred not to cope with such an entity and denied its existence.4 To them it seemed simpler to say that grace is something wholly in God, namely, His favor towards us. But then, if grace is not something real in man, our “justification” can no longer be conceived as a real change in us; it will have to become a sheer declaration on God’s part, e.g. a declaration that, thanks to the work of Christ, He will henceforth consider us as just, even though we remain inwardly the sinners we always were. Hence, the Protestant doctrine of “forensic” or “extrinsic” justification. Now watch what happens to our own act of faith: it ceases to be the foundational act of an interior renewal and becomes a mere requirement, devoid of any salvific power in its own right, which God arbitrarily sets as the condition on which He will He will declare us just. Whereupon, watch what happens to our good works: they cease to be the vital acts wherein an ontologically real “new life” consists and manifests itself; they become mere human responses to divine mercy—nice, but totally irrelevant to our justification—or else they become zombie-like motions produced in us by irresistible divine impulses, whereby God exhibits His glory in His elect.
