Sadly, this is a misunderstanding of what the Catholic Church teaches. They teach, rather, that works are a part of faith. In other words, if you don't have works, you don't have faith, just as James says.
If that was all they meant then the Reformation was much a bunch of misunderstanding. For Luther himself rejected the idea that a faith which did not effect characteristic obedience was salvific, stating,
faith is a living and an essential thing, which makes a new creature of man, changes his spirit...
Faith cannot help doing good works constantly...
if faith be true, it will break forth and bear fruit...
where there is no faith there also can be no good works; and conversely, that there is no faith.. where there are no good works. Therefore faith and good works should be so closely joined together that the essence of the entire Christian life consists in both.
if obedience and God’s commandments do not dominate you, then the work is not right, but damnable, surely the devil’s own doings, although it were even so great a work as to raise the dead...
if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Cor. 4:20, look here my dear Sir, "the kingdom of God is not in word but in power." It requires life and action, and is not brought about by mere talk.
Works are necessary for salvation, but they do not cause salvation...
faith casts itself on God, and breaks forth and becomes certain through its works...
faith must be exercised, worked and polished; be purified by fire...
it is impossible for him who believes in Christ, as a just Savior, not to love and to do good. If, however, he does not do good nor love, it is sure that faith is not present...
where the works are absent, there is also no Christ...
Christ is the priest, all men are spiritual lepers because of unbelief; but when we come to faith in him he touches us With his hand, gives and lays upon us his merit and we become clean and whole without any merit on our part whatever. We are therefore to show our gratitude to him and acknowledge that we have not become pious by our own works, but through his grace, then our course will be right before God...
For if your heart is in the state of faith that you know your God has revealed himself to you to be so good and merciful, without thy merit, and purely gratuitously, while you were still his enemy and a child of eternal wrath; if you believe this, you cannot refrain from showing yourself so to your neighbor; and do all out of love to God and for the welfare of your neighbor.
References by God's grace.
But lets see where the misunderstanding resides: let me ask you if you believe salvation by grace is that of one being regenerated by ritual, without personal repentant faith;
and "by grace" rendering the subject to be formally justified by his/her own righteousness, and so at that point (it is conceded) the subject is thus fit to enter glory;
But since the sinful nature remains and sees its outworking, then the subject of this ritual usually must endure an indeterminate time in postmortem purifying torments to atone for sins he failed to sufficiently provide on earth, and also become actually good enough to enter Heaven.
And that one being justified by the good works that he performs by the grace of God truly merits the attainment of eternal life itself, but which Catholics are expected to understand does not mean that their level of goodness and works has not actually obtained eternal life for them, outweighing the evil? Ask for substantiation if you want it.
Which is in contrast to faith by being accounted righteousness as Abraham was, (Gn. 15:6) which faith does purify the heart in the washing of regeneration, (Acts 15:7-9; Titus 3:5) which motivates and enables him to live accordingly as one who is positionally in Heaven, (Eph. 2:6) and awaits actually being there at death (Phil. 1:21-23) or the Lord's return, (1Ths. 4:17) though in his flesh dwells no good thing, (Rm. 6:18) and it is at death that he will surely cease to sin. (Rm. 6:7)
And with the obedience by the Spirit (which that effectual faith effects) justifying one as being a believer, and fit to be rewarded in the light of such. (Rv. 3:4) since true faith obtains recompense by God (Heb. 10:35) in recognition of the evidential fruit attesting its quality, (Mt. 25:31-40) though all things are of God, including the motivation and enablement to repent and believe and obey, leaving the only thing that man can and must take absolute credit for is his sins.