ChristCrucified,
Your interpretation of the case of Abraham presupposes that he could not grow in his justification; this not the case. The same author, St. James, when telling us of Abraham, says:
[21] Was not Abraham our father justified by works, offering up Isaac his son upon the altar? [22] Seest thou, that faith did co-operate with his works; and by works faith was made perfect? [23] And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God. [24] Do you see that by works a man is justified; and not by faith only? [25] And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers, and sending them out another way?
(
Ch. 2:21-25).
James could not be any more explicit that a man is not justified “by faith only”. And you have given us a sampling of passages that speak of the necessity of faith, but we cannot ignore those that deal with the role works play in our salvation.
As “the Council of Trent taught ‘none of those things that precede justification, whether faith or works, merit the grace of justification’ (JD 8).” (Source:
drbo.org/chapter/66002.htm)
But after we are justified, God gives us the Grace (on each occasion) to do works and promises to reward these works, even with eternal life. Thus to take the position you do, you are left with Sacred Scripture that contradicts itself, which can never be.
explainsCatholic Encyclopedia:
‘Although St. Paul insists on nothing more strongly than the absolute gratuitousness of Christian grace, still he acknowledges merits founded on grace and also the reward due to them on the part of God, which he variously calls ‘prize’ (Philippians 3:14; 1 Corinthians 9:24) ‘reward’ (Colossians 3:24; 1 Corinthians 3:8), ‘crown of justice’ (2 Timothy 4:7 sq.; cf. James 1:12). It is worthy of note that, in these and many others good works are not represented as mere adjuncts of justifying faith, but as real fruits of justification and part causes of our eternal happiness.’
It is incumbent to keep in mind that when St. Paul speaks of “works” in those passages where he tells us that no one is justified by them , he means “works of the law” (Romans 3:20), i.e. the Mosaic Law, or more broadly, works done not in a state of Grace, and not through the power of God.
Thus, the St. Paul, who teaches us that “…by grace you are saved through faith, and that not of yourselves, for it is the gift of God; [9]
Not of works, that no man may glory” (Ephesians 2:8-9), also teaches us that God: “…will render to every man according to his works. [7] To them indeed, who according to patience in good work, seek glory and honour and incorruption, eternal life: [8] But to them that are contentious, and who obey not the truth, but give credit to iniquity, wrath and indignation.” (
Romans 2:6-8). Notice, works actually play a role in our eternal destiny; works can be either meritorious (in cooperation with God’s grace and in a state of grace), and they can also be evil (i.e. “works of iniquity”), and one can bring about one’s own eternal condemnation by doing them.
And again, "[7] Be not deceived, God is not mocked. [8] For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting. " (
Galatians 6: 7-8).
Only the Catholic position does justice to the entirety of Sacred Scripture, and all others inasmuch as they agree with it.
the conclusion is something along the lines of, “It’s faith that saves and works are needed as evidence of faith”…Which of course means that works are a necessary part of salvation.
. You make it sound like I’m straining at the attempt. 
. I assure you, I am not.