On divine grace and free will as producers of spiritual life (Saint John Cassian)

1. We must always be firmly convinced that we cannot attain perfection through our own labors and efforts, even though we tirelessly practice every virtue. Human efforts alone cannot have the value and power to elevate us to the heights of holiness and blessedness unless the Lord Himself cooperates with us and directs our hearts to what is beneficial for us. Therefore, at every moment we must cry out to God with David: "Make my steps in Your paths; let not my steps slip" ( Ps. 17:5 ), so that this invisible ruler of the human spirit will turn our will toward virtue, since it is more inclined to vice, either through ignorance of goodness or through the seduction of passions. This is very clearly expressed by the Prophet in one verse of the song: "I was turned aside to the fold, and the Lord received me" ( Ps. 118:13 ). The first hemistich signifies the fragility of our will; and the second signifies the ever-ready help of the Lord, Who, whenever we begin to waver, extends His hands to us, supports and strengthens us, lest we fall completely through our own will alone. – Thus, no righteous person possesses sufficient strength to attain righteousness; he constantly wavers and is ready to fall at any moment. Therefore, the mercy of the Lord strengthens him with His hand, lest, otherwise, subjected to a fall through the weakness of his will, he utterly perish in his fall. And who would be so presumptuous and blind as to think that he has no need of God's constant assistance, when the Lord Himself clearly teaches in the Gospel: "As the branch cannot bear fruit of itself, except it abide in the vine, so neither can you, unless you abide in Me. Without Me you can do nothing" ( John 15:4, 5 )? How unreasonable, even sacrilegious, is it to attribute any good deeds to one's own efforts, and not to the grace and assistance of God, when the Lord's utterance testifies that without His assistance no one can bear spiritual fruit (John 3:16)?

2. We believe because, just as the beginning of a good disposition is placed in us by a special inspiration from God, so too is the perfection of virtue granted by Him. Our task, however, is to submit ourselves more or less readily to God's inspiration and accept His help. We deserve a reward or a fitting punishment, judging by whether we are negligent or, with reverent submission, take care to conform to the dispensations and providence of God, extended to us by His gracious favor. This was clearly expressed in the healing of the blind men of Jericho. That the Lord passed them by is a sign of the grace of Divine Providence and condescension. But that they cried out, "Have mercy on us, O Lord, Son of David" ( Matt. 20:31 ), is a matter of their faith and trust; and the restoration of sight itself, again, is from the mercy of God (Acts 3:19).

3. A farmer, although he labors hard to cultivate the soil, cannot expect an abundant harvest unless timely rain falls on the cultivated land and the weather is favorable. Therefore, just as God does not bestow fruit on lazy farmers who do not strive to cultivate their land, so too will the industrious be of no avail from their constant care unless God's mercy prospers. So, too, in the work of living according to God, one's own labors are necessary, but unless God's grace prospers, we will succeed in nothing. Confess, then, that God is the primary author not only of deeds but also of good thoughts: He inspires us with His Holy Will and grants us the strength and opportunity to fulfill what we rightly desire. "For every good gift and every perfect gift is from above, coming down from the Father of lights" ( James 1:17 ).

4. The will of God always desires that man, created by Him, not perish, but live forever. If God notices in our hearts even a spark of inclination toward good, in His mercy He will not allow it to go out; but desiring that all be saved and come to the knowledge of the truth, He in every way helps it to turn into a flame. The grace of God is close to all; it calls everyone without exception to salvation and to the knowledge of the truth, for He says: Come "to Me, all you who labor and are heavy laden, and I will give you rest" ( Matt. 11:28 ).

5. It is not clear to the human mind how this salvation also belongs to our own free will, for it is said: “If you are willing and obey Me, you will eat the good things of the land” ( Is. 1:19 ), and at the same time it is the work of “neither Him who wills nor runs, but God who has mercy” ( Rom. 9:16 ), - how God has to reward everyone according to his deeds, and at the same time He is “both to will and to do for His good pleasure” ( Phil. 2:13 ), - why is it that we are commanded to “create for ourselves a new heart and a new spirit” ( Ezek. 18:31 ), and at the same time it is said: “And I will give you a new heart and put a new spirit within you” ( Ezek. 11:19 ). It will not be difficult to resolve these doubts if we remember that both God's grace and our free will participate in the work of our salvation, and that man, although he may sometimes desire virtue, always requires God's help to fulfill these desires. Just as for a sick person, the desire to be healthy is not enough, but the Giver of Life, God, must grant the strength to restore health. To be completely convinced that good desires, even from the natural ability given by the merciful Creator, can be fulfilled only with God's help, it is enough to recall the words of the Apostle: "What I will is readily available to me, but what I do well I do not find" ( Rom. 7:18 ).

6. Many ask when grace works in us—whether it is when a good desire is revealed in us, or whether a good desire is revealed in us when the grace of God visits us. Experience justifies both: Saul and Matthew the publican did not desire it of their own accord, but desired it by calling; Zacchaeus and the thief on the cross anticipated the work of grace by their desire. So it must be: when God sees that we desire to incline toward good, He directs and strengthens our readiness; but if we do not desire good, or have grown lukewarm toward it, He gives us saving suggestions, through which a good disposition is formed or renewed (Acts 13:11).

7. It should not be thought that human nature is capable only of evil. The Creator has sown the seeds of all virtues in our souls, but for their growth, influences from God are necessary. However, free will always resides within man to accept or reject these gracious influences. If the arrangement of our salvation did not depend on us at all, the Apostle would not have said: "Work out your own salvation with fear and trembling ." And if everything depended on us alone, He would not have added: "For it is God who works in you both to will and to do for His good pleasure" ( Phil. 2:12, 13 ). The grace of God precedes us, for the Prophet says: “My God, His mercy precedes me” ( Psalm 58:11 ), and it follows our will, which is why it is said: “Even in the morning my prayer precedes You” ( Psalm 87:14 ).

8. The grace of God always directs our will in a good direction, yet demands or expects from us a corresponding effort. Lest it bestow its gifts upon the careless, it seeks out opportunities by which it awakens us from cold carelessness; lest the generous dispensation of its gifts seem gratuitous, it imparts them after our desire and labor. Yet, grace is always given freely, for it rewards our small efforts with immeasurable generosity. Therefore, no matter how great human labors may be, they cannot make grace freely given. The Apostle to the Gentiles, although he said that he "labored more than all the Apostles ," adds, however, that these labors are not his own, but belong to "the grace of God which was with him" ( 1 Cor. 15:10 ). Thus, by the word "labored ," he expresses the efforts of his will; with the words: “not I, but the grace of God” – Divine assistance, and with the word: “with me” – he shows that grace assisted him, not while he was idle and careless, but while he was working.

9. God arranges our salvation in many and incomprehensible ways: in those who desire and seek salvation He strengthens the desire, and in those who do not desire it He arouses it; He assists in the fulfillment of our saving desires, and inspires holy desires, or confirms them. Therefore, in our prayers we call Him Patron, Savior, and Helper. He, like a most tender Father and compassionate Physician, works everything in us all: in some He initiates salvation and kindles zeal for Him, in others He leads the work to completion, and virtue to perfection, He restrains others from imminent fall, and to others He provides opportunities and opportunities for salvation, He assists others who desire and run, He attracts and inclines others who are unwilling and resist to a good disposition: He works everything everywhere—arousing, assisting, and confirming—but without violating the freedom He has given us.

Source: https://azbyka.ru/otechnik/6/dobrotoljubie_tom_2/9