On his excellent "Reality is Not Optional" Youtube page, Christopher Fisher )author of God is Open: Examining the Open Theism of the Biblical Authors) has an excellent video on the free-will actions of Paul in his conversion as recorded in Acts 9 and how, contra many Calvinists, such does not support determinism:
Commenting on the conversion of the apostle Paul, one author wrote the following which soundly refutes the Reformed doctrine of Total Depravity (the “T” of TULIP):
The Case of Paul
Another case of the interplay between God’s grace and the concept of gracious merit appears in how Paul speaks of his own conversion to Christianity. In 1Tm 1:13-16, Paul writes:
Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus. Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners — of whom I am the worst. But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life.
Here we see a connection between the mercy that God showed Paul for his sins and Paul’s ignorance and unbelief in committing such things. Although he calls himself “the worst of sinners,” mainly because of his utter hatred and persecution of the first Christians, Paul also tells us that it was in his zeal for the faith of his Judaistic fathers that he blasphemed and persecuted, because he simply did not know Jesus and his mission. In the accounts of Paul’s conversion in the book of Ac 9:1-19; 22:1-16; 26:9-23, we find that Paul was not the worst of sinners in the sense of living a malicious life of reckless abandon or having totally disregarded the commandments of God. He says of himself in Ph 3:6 that he was “faultless” in the righteousness of the law. Let us make clear that this is not to say that Paul gained any merit with God because of his law-keeping. Surely if Paul had died in this unconverted state he would have come under God’s judgment. Jesus, however, appearing to Paul on the Damascus road, is coming not as the vengeful God who wants to destroy Paul for his sins but as a gentle inquisitor asking, “Saul, Saul, why do you persecute me?” Jesus speaks to Paul almost as if he had known him previously. Paul answers, “Who are you, Lord?” As soon as Paul hears Jesus’ answer, “I am Jesus whom you are persecuting...now get up and go into the city and you will be told what you must do,” Paul obeys. He has finally found the answer he was looking for and responds immediately. We must notice, however, that there is something about Paul that Jesus seeks. Paul has misdirected his godly energies out of ignorance. Paul’s zeal and honesty for what he believes can now be pressed into service by Jesus for Christianity. While Paul was persecuting the Church in his zeal for God, Jesus had “patience” with him because Paul was acting in ignorance. All he needed was a push in the right direction and he would become the greatest missionary for Christianity the world had ever known. As God led Cornelius to Christianity, he likewise led Paul to Christianity — by a direct communication. As Cornelius was baptized, so Paul was baptized, that God’s grace could wash away his past sins. Acts 22:16 records God’s command to Paul: “Get up, be baptized and wash your sins away, calling on his name.” [276]
Note for the Above:
[276] The concept of gracious merit — in which God does something good to the individual based either on the goodness God sees in the individual’s intentions or on his actual obedience — permeates Scripture, especially the Old Testament (cf. 1Kg 14:13; 2Kg 20:1-6; 2Ch 12:12; 19:3; 24:16; 30:18-20; Ps 37:4-9; 84:11; Pr 12:2; 13:21; Ec 2:26; Jr 5:25; 18:10; Ez 18:21; 33:14-16; Lk 8:15; Rm 2:10).
Source: Robert A. Sungenis, Not by Faith Alone: The Biblical Evidence for the Catholic Doctrine of Justification (2d ed.; Catholic Apologetics International Publishing Inc., 2009), 238-39