My response to the 5 Solas

Against Sola Scriptura (Scripture Alone)

I find the Protestant doctrine of sola scriptura fundamentally flawed because it contradicts both Scripture and the witness of the early Church. The Catechism clearly states that "Sacred Tradition and Sacred Scripture form one sacred deposit of the word of God" (CCC 97). When I look at 2 Thessalonians 2:15, Paul explicitly tells the Thessalonians to hold fast to traditions "whether by word of mouth or by letter" - not just written Scripture.

Saint Vincent of Lerins articulated this beautifully in his Commonitorium, explaining that we must hold to "what has been believed everywhere, always, and by all." The very canon of Scripture that Protestants rely on was determined by Church councils guided by the Holy Spirit, not by Scripture interpreting itself. As St. Jerome wrote, "I follow no leader save Christ, so I associate myself with none save your Blessedness, that is, with the Chair of Peter."

Against Sola Fide (Faith Alone)

The doctrine of sola fide directly contradicts James 2:24, which explicitly states that "a person is justified by works and not by faith alone." This is the only time "faith alone" appears in Scripture, and it's negated! The Catechism teaches that "justification is conferred in Baptism, the sacrament of faith" and that we must "cooperate with God's grace" (CCC 1992, 1993).

St. John Chrysostom understood this clearly when he preached on the parable of the sheep and goats: "When he says, 'I was hungry and you gave me food,' he shows that works of mercy are what save us." The Church Fathers consistently taught that faith must be accompanied by works of love - what the Catechism calls "faith working through charity" (CCC 1814).

Against Sola Gratia (Grace Alone)

While I absolutely affirm that salvation begins with God's grace, the idea that grace operates without human cooperation contradicts both Scripture and tradition. The Catechism explains that "God's free initiative demands man's free response" (CCC 2002). St. Augustine himself, despite being cited by Protestants, clearly taught that "God who created you without your cooperation, will not save you without your cooperation."

Paul's instruction to "work out your salvation with fear and trembling" (Philippians 2:12) makes no sense if humans are purely passive. As St. John Damascene taught, "God does violence to no one, nor does he save anyone against his will."

Against Solus Christus (Christ Alone)

The Protestant misunderstanding of Christ's unique mediation leads them to reject the intercession of Mary and the saints, which the Church has taught from apostolic times. The Catechism affirms that Christ is "the one mediator between God and men" while explaining that "the maternal duty of Mary toward men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power" (CCC 970).

St. Jerome defended devotion to the saints against the heretic Vigilantius, arguing that if we can ask for prayers from the living, how much more from those who are with Christ in heaven! The communion of saints isn't competition with Christ's mediation - it's participation in it, as the Catechism beautifully explains (CCC 956).

Against Soli Deo Gloria (Glory to God Alone)

While ultimate glory belongs to God, Scripture itself speaks of humans being "crowned with glory and honor" (Hebrews 2:7). The Catechism teaches that "the glory of God is man fully alive" (CCC 294), echoing St. Irenaeus. When we honor Mary as "blessed among women" or venerate the saints, we're recognizing God's work in them.

As St. John of Damascus argued against the iconoclasts, "I do not worship matter, but I worship the Creator of matter." Honoring the saints ultimately gives glory to God by acknowledging his sanctifying grace working in human lives.

My Fundamental Concern

The Five Solas create artificial divisions where the Catholic Church sees beautiful unity. As the Catechism teaches, "Grace, faith, and good works are inseparable" (CCC 1998). The Church Fathers never saw these as competing principles but as complementary aspects of God's single plan of salvation. St. Thomas Aquinas synthesized this perfectly: grace perfects nature rather than destroying it.

The Protestant separation of these elements impoverishes the rich sacramental and ecclesial life that Christ established through his apostles, as witnessed consistently in the writings of the Church Fathers and codified in our Catechism today.