I think that the terms of the argument have changed slightly. Previously, the discussion centered on whether those who are unregenerate are capable of inclining towards the moral good, not whether they are capable of saving themselves or fulfilling the divine commandments, neither of which is equivalent simply to natural goodness.
The answer though largely depends on your interpretation of the canons of Carthage. Do you believe that Carthage taught that human nature is such that man is incapable of willing to do good? Then on the grounds of the dyothelite Sixth Ecumenical Synod, I must disagree, because in Christ, there are two wills, and both willed the good, and furthermore I would disagree, for if by nature we are evil, this would absurdly make God the author of something evil. However if you believe that the canons should be interpreted to mean that to be perfected beyond what is natural (which is man’s end), man requires divine assistance, I would not disagree.
Is man capable of of doing good in his fallen state really isn’t in question as the Bible is quoted. Reforming or showing repentance can’t be arrived at without Gods will. If you pray its because God willed you to.
Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. And He was saying, “For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.”
Which you seem to agree with… “However if you believe that the canons should be interpreted to mean that to be perfected beyond what is natural (which is man’s end), man requires divine assistance, I would not disagree” Theres no contention on this point.
1 Corinthians 2:1 The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit.
Romans 8:7 because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be:
Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness.
Nevertheless as I was suggesting above this creates a problem for the question of the eternal souls of those who die, unbaptized, in infancy, they were conceived with original sin, and did not receive Baptism.
Carthage is here, its clear and presents no issue.
That Adam was not created by God subject to death. (Canon 1 of 418 Synod)
That whosoever says that Adam, the first man, was created mortal, so that whether he had sinned or not, he would have died in body—that is, he would have gone forth of the body, not because his sin merited this, but by natural necessity, let him be anathema.
That infants are baptized for the remission of sins. (Canon 2 of 418 Synod)
Likewise it seemed good that whosoever denies that infants newly from their mother’s wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema. For no otherwise can be understood what the Apostle says, “By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinned,” than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration.
That the grace of God not only gives remission of sins, but also affords aid that we sin no more. (Canon 3 of 418 Synod) Likewise it seemed good, that whoever should say that the grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of past sins, and not for assistance against committing sins in the future, let him be anathema.
That without the grace of God we can do no good thing. (Canon 5 of 418 Synod)
It seemed good that whosoever should say that the grace of justification was given to us only that we might be able more readily by grace to perform what we were ordered to do through our free will; as if though grace was not given, although not easily, yet nevertheless we could even without grace fulfil the divine commandments, let him be anathema. For the Lord spake concerning the fruits of the commandments, when he said: “Without me ye can do nothing,” and not “Without me ye could do it but with difficulty.”
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