[False Jn 6:44 is about Irresistible Grace because men are totally depraved dead to god sinners in any age, thanks to Adam]
I think that I understand how TULIP works, and how Augustine and Calvin took that line to resolve a central problem of salvation level 4 seemingly being limited to a postcode. I fear that you start with a fixed theology and squeeze Jesus’ words into your mould. Commenting on Jhn.6:44, D A Carson added that Jesus could excoriate people for refusing to come to him (see Jhn.5:40) (John, 1991:293). There is human sovereignty, hence humans are culpable for their moral misdemeanours and any rejection of messiah.
The petal of Total Depravity is biblically a weed, IMO. Every mortal human being (it’s a bit strange you mention only men) is depraved, but no one is totally. Were that the case, upon conversion, folk would ultimately take opposite moral (and intellectual?) positions on every point. Had they deemed murder to be a vice? Now they would deem murder to be a virtue, etc. Even being dead to God is by and large a relative cutoffness: eg one can be dead to one’s former spouse yet very much alive, and memories can still live both ways. Adam became spiritually dead to God, yet remained alive in his image (Gen.4:1; 9:6). The Athenians were affirmed by Paul as having some desire for God, though few turned to God-in-Christ.
John covers a point I’d made about the historical particularity of Johannine election texts, viz chosen-to-function, whether virtue (15:16) or vice (6:70). For 6:44 it is hermeneutically good to think historically, the
sitz in leben. It was spoken in a pre-Christian setting; what did it mean in that particular setting; was it necessarily universalising a principle; if so, what was that principle?
Within the ebb and flow of randomness, as a semi-interventionalist God still steps in, choosing at certain times certain people for certain functions, even if they do not know him (think the messiah Cyrus, Is.45:1,4). We should add that the people thus chosen were themselves by their nature apt for such callings: eg Judas wasn’t suitable to be the Rock; Peter wasn’t suitable to be the devil.
You say to my, [God calls to all who at heart can welcome him], [That will be the regenerated, because everyone else is dead in sin and hate God, the True God, for none seek nor even desire Him Rom 3:11.]
Those unregenerated who welcome him BECOME the regenerated. He didn’t call the regenerated to become regenerated. Those called were dead to him, but it was a relative deadness with a relative hatefulness, as I’ve indicated above. And not all called, come. I believe that dual-election need not apply.
In Rm.3:11, ζητω (seek) is a relative use. 2 Chr.15:12-3 divided the people between those
seeking Yahweh, and those not
seeking him: not all were cut-off, so presumably some did
seek him. The psalmists, quoted by Paul, lamented that no one sought after Yahweh, but presumably exempted himself (Ps.12; 53): I presume that Paul exempted himself, too! Absolutising principles from texts outside of their contexts, is precarious. You should “curse God and die”, and I can show you a biblical text that commands that! Or would you evoke context, here? Many generalities were put as absolutes, as a manner of speaking. We still commonly speak that way.
The idea of common grace/revelation to the gentile world, was held by Paul (Ac.17:27): “Even some of their own teachers had realized the folly of trying to house deity in material temples, worship it with material altars, or represent it by material images, and had perceived, albeit dimly, how near God was to those who would seek him” (F F Bruce’s
Acts (NICNT), 1981:359). Neither the psalmists nor Paul contradicted the OT nor God’s global goodness. After about 10 years, even Peter twigged, and Levitical walls came a tumbling down (Ac.10:35).
I deny that there is any true god. There is God, and he is the source of truth and reality, but he is no kind of a god. I am not a polytheist and would not speak as one.