Rom. 4:6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. Abraham is being used to illustrate Paul's doctrine of justification by faith without works. 1. Abraham lived 430 years before Moses and the Old Covenant Law 2. Abraham's "works" cannot be construed to be of the Old Covenant 3. Abraham was the "father of circumcision" and therefore what role does circumcision play in justification by faith. The subject is Justification and two requiresments must be met for the "ungodly" to be justified before God: 1. Imputed righteousness - v. 6 2. Forgiveness of sins - vv. 7-8 The man in possession of these two requirements is the "blessed" man and this is the state of "blessedness"! The argument on this forum is how does such a man obtain this state of "blessedness" and thus be a "blessed...man." The answer is provided in Romans 4:9-12 9 ¶ Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. Again, Catholic Church Catechism makes it very clear that circumcision plays the same sacramental role under the Old Covenant that baptism does under the New Covenant and they argue that point using Colossians 2:12. "Jesus' circumcision, on the eighth day after his birth, IS THE SIGN of his incorporation into Abraham's descendants, into THE PEOPLE OF THE COVENANT. It is THE SIGN of his submission to THE LAW and his deputation to Israel's worship, in which he will participate through his life. THIS SIGN PREFIGURES that 'circumcision of Christ' WHICH IS BAPTISM." - #527 Catholic Church Catechism, 2nd Edition, p. 133 "CIRCUMCISION: The rite prescribed in Judaism and other cultures which involves the cutting off the foreskin of a male. Circumcision was a SIGN OF THE COVENANT between God and his people Israel and PREFIGURED THE RITE OF CHRISTIAN INITIATION IN BAPTISM. " - Glossary, Catholic Church Catechism, 2nd Edition, p. 871 "SIGNS OF THE COVENANT. The Chosen People received from God distinctive SIGNS and SYMBOLS tht marked its liturgical life. These are no longer solely celebrations of cosmic cycles and social gestures, but SIGNS OF THE COVENANT, SYMBOLS of God's mighty deeds for his people. Among these liturgical SIGNS FROM THE OLD COVENANT are CIRCUMCISION, anointing and consecration of kings and priests, laying on of hands, sacrifices, and above all the Passover. The Church SEES IN THESE SIGNS A PREFIGURING OF THE SACRAMENTS OF THE NEW COVENANT." - #1150, Catholic Church Cathechism, 2nd Edition, p. 297 Therefore, if we replaced the words "circumcised" and "circumcision" with any of the New Testament SIGNS and SYMBOLS in Romans 4:9-12 we would have the Apostles view of the Roman Catholic application of such signs in regard to justification by faith: 9 ¶ Cometh this blessedness then upon the BAPTIZED only, or upon the UNBAPTIZED also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in BAPTISM, or in UNBAPTISM? Not in BAPTISM, but in UNBAPTISM. 11 And he received the sign of BAPTISM, a seal of the righteousness of the faith which he had yet being UNBAPTIZED: that he might be the father of all them that believe, though they be not BAPTIZED; that righteousness might be imputed unto them also: 12 And the father of BAPTISM to them who are not of the BAPTIZED only, but who also walk in the steps of that faith of our father Abraham, which he being yet UNBAPTIZED. Here is a clear and explicit absolute rejection of the very foundation upon which Roman Catholic Sacramentalism is built and defined by the Apostle Paul.