Scriptural Evidence

Arriving at the crux of the matter, let us consolidate our understanding and validate it through scriptural evidence. Subsequently, to preclude unwarranted accusations of distorting scripture, we shall demonstrate that this truth we uphold is also in accordance with the teachings of the venerable Augustine. Rather than exhaustively presenting every scriptural testimony that bolsters our perspective, I propose selecting those that can pave the way for comprehending others. Nonetheless, it would not be remiss to establish my accord with this esteemed individual, rightly revered by the church. Given the premise of God's people's conversion being twofold—namely, the removal of stony hearts and the bestowal of fleshy hearts—He unequivocally attests to the necessity of obliterating any vestige of our own will to lead us towards goodness. Simultaneously, He introduces elements in place of those eradicated, originating from grace. This theme recurs, not solely in one place but throughout Scripture. Jeremiah testifies, "I will give them a heart and a way, that they may fear Me with all their lives," and further, "I will instill My reverence in their hearts to prevent them from turning away from Me" (Jeremiah 32:39-40). Ezekiel echoes a similar sentiment, proclaiming, "I will grant them an undivided heart, and place a new spirit within them; I will remove their heart of stone and grant them a heart of flesh" (Ezekiel 11:19). No other statement could more effectively divest us of the praise for any good or virtuous intention within our wills and attribute it entirely to God than referring to our transformation as the creation of a fresh spirit and heart.

The unassailable conclusion remains that without His intervention, nothing good can emanate from our wills. The Lord Jesus has offered abundant evidence of His grace, sparing us the difficulty of recognizing its presence. He declares, "I am the vine; you are the branches. My Father is the gardener. Just as a branch cannot bear fruit by itself unless it remains in the vine, neither can you bear fruit unless you remain in Me. Without Me, you can achieve nothing" (John 15:1, 4–5). Since we do not bear fruit independently any more than a severed branch can thrive without the vine's nourishment, how can we question the fitness of our nature to perform good deeds? This assertion, "Without Him, you can achieve nothing," is unequivocal. He does not insinuate our frailty in a manner implying inadequacy, but rather reduces us to nothingness, negating any semblance of potency. To elaborate, if grafted into Christ, we yield fruit akin to a branch deriving its vitality from earthly moisture, heavenly dew, and solar warmth. It becomes apparent that no residue of our own agency remains if we are to uphold God's honor in its entirety. Hence, the apostle assigns Him all glory, asserting, "It is God who works in you both to will and to perform His good pleasure" (Philippians 2:13). Willingness is integral to the inception of virtuous deeds, and subsequent execution is the second part. Both are orchestrated by God. Therefore, any attribution of merit to oneself, be it in the act of willing or in the act of executing, constitutes a theft from God. Even if we assert that God aids our feeble will, a semblance of autonomy is retained. However, stating that God initiates the will underscores that every element of goodness within it originates from beyond us. Yet, due to the weight of our sinful nature, the pure will is hampered and crushed. Consequently, our Lord endows us with constancy and the power to actualize it, surmounting all obstacles. Indeed, the apostle's proclamation that "there is only one God who works all things in all people" (1 Corinthians 12:6) could not be true unless God initiated and perfected every virtuous endeavor within us. Grace ignites the will to embrace the good, stirs the inclination to desire it, and propels the pursuit of it—qualities that endure until fruition. Ultimately, the individual aspires to the good and perseveres in its pursuit until its culmination.

Contrary to long-standing notions, God does not simply stir our will, allowing us the choice to either obey His prompting or resist it. Instead, He moves it with such undeniable efficacy that obedience becomes inevitable. We must not adopt the interpretation often attributed to Chrysostom, who proclaimed, "God draws only those who wish to be drawn." This suggests that God extends His hand to us, awaiting our desire for His assistance. While it holds true that humanity's initial state allowed for a leaning toward either side, Adam's example revealed the inadequacy and misery of free choice unless God wills within us, orchestrating every facet. Therefore, the limited scope in which some imagine God's grace is distributed, diminishes the grandeur of His grace and taints it with ingratitude. For the apostle does not solely offer the possibility of righteous choice; he proclaims that God actively shapes and creates within us the ability to choose (Philippians 2:13). This implies that God, through His Spirit, steers, transforms, and governs our hearts as His sacred domain. Christ's assertion, "Everyone who has learned from My Father comes to Me" (John 6:45), can only be understood in the context that God's grace possesses the inherent power to bring His work to fruition, as St. Augustine contends. It is not apportioned to each as per the adage, "it is not denied to anyone who does what lies in him." This privilege pertains exclusively to the elect, regenerated by the Spirit of God, guided and governed by Him.