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Bede summarizes the concept nicely. One would have to add to the text to believe another doctrine. Now, the question is, what does faith require to ACCEPT the grace that God extends? Mark 16:16, Acts 2:38, Acts 10:43-48, Acts 16:14, Acts 17:33, Acts 19:5, Acts 22:16, Rom 6:3-4, Gal 3:27, Col 2:12, Gal 3:27, I Pet 3:21, and other passages on this topic are all pretty consistent, no?

I cannot understand why so many people are opposed to the plain text and refuse to believe it, and will adopt irrational arguments to maintain their contrary beliefs. Perhaps it has something to do with the same spirit that caused the Catholic church to ignore the text over all those years.

Sorry to jump in lately...

I looked over the previous installment (Part 5), and I noticed this, just at a first glance:

1. Clement of Rome:

And we [Christians], too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory forever and ever. Amen.
-First Epistle to the Corinthians, 32.4

It does not get much clearer than that. We are justified through faith and not through good works.

That would be called "cherry-picking" and "wishful interpretation", I think... especially given this other quote from the same Pope St. Clement I:

Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words.
-First Epistle of Clement, 30.4

You have two choices, I think:

1) Reject Pope St. Clement as a support for your position.
2) Reject "sola fide".

Given that this was from the very first glimpse of your source's material, followed by a 2-minute internet search, I don't think this bodes well for your effort to co-opt Catholic Fathers for specifically Protestant teachings such as "sola fide", "sola Scriptura", etc.

17. Prosper of Aquitaine (390–455): And just as there are no crimes so detestable that they can prevent the gift of grace, so too there can be no works so eminent that they are owed in condign [deserved] judgment that which is given freely. Would it not be a debasement of redemption in Christ’s blood, and would not God’s mercy be made secondary to human works, if justification, which is through grace, were owed in view of preceding merits, so that it were not the gift of a Donor, but the wages of a laborer?

18 (Prosper again) Faith that justifies a sinner cannot be had except for God’s gift, and it is not a reward for previous merits.

This is the truth of the gospel that God has always made known and which satan and his emissaries have always tried to pervert. The natural, unsaved human mind cannot grasp the elegant and superb message of the grace of God - it seems man thinks he has to always add his 2¢ worth in order for it to be real. It is only by the Holy Spirit, opening hearts to receive the truth, that anyone can understand this wonderful truth.

Excellent series. Thank you.

Fulgentius (462–533): The blessed Paul argues that we are saved by faith, which he declares to be not from us but a gift from God. Thus there cannot possibly be true salvation where there is no true faith, and, since this faith is divinely enabled, it is without doubt bestowed by his free generosity. Where there is true belief through true faith, true salvation certainly accompanies it. Anyone who departs from true faith will not possess the grace of true salvation.

Well said. Thanks for the series.