Prevenient grace (or preceding grace or enabling grace) is a Christian theological concept that refers to the grace of God in a person's life which precedes and prepares to conversion. The concept was first developed by Augustine of Hippo (354–430), was affirmed by the Second Council of Orange (529) and has become part of Catholic theology. A similar concept is also found in Eastern Orthodox and Arminian theology. In all these traditions, prevenient grace is understood as universally available, enabling all individuals to have faith while leaving acceptance dependent on libertarian free will. In Reformed theology, it appears in the form of effectual calling, through which God's grace irresistibly leads certain individuals to salvation.

Definition

The concept of "prevenient grace" was originated and developed by Augustine of Hippo (354–430),[1][2] based on St. Ambrose's (c. 339 – 397) writings.[3] Prevenient grace refers to the grace of God in a person's life that precedes conversion.[2] The original expression (Latin: gratia praeveniens) means literally "grace that precedes". The English translation, "prevenient", likewise means preceding, antecedent, coming before.[4] This concept has a similar meaning to the concepts of "vocation" or "calling".[5]

There are variations in how prevenient grace is understood, particularly regarding God’s intent. In Roman Catholic,[6][7] Eastern Orthodox,[8][9] and Arminian theology,[10][11] prevenient grace is seen as a predisposing or enabling grace that assists all individuals in coming to faith. In Reformed theology, it is simultaneously comparable to two concepts: common grace[12][13][14] which does not improve man's depraved unregenerate nature and has no salvific purpose, and effectual calling through which God calls to irresistibly believe.[15][16]

When grace is considered with regard to its effects, prevenient grace is differentiated from subsequent grace.[17] The nature of subsequent grace differs depending on the view on the deterministic or non-deterministic nature of the providence of God: John Wesley named two forms of subsequent grace: "justifying grace" (also called saving grace) and "sanctifying grace". Both of those subsequent forms of grace are resistible.[14] On the contrary Calvinists have considered the justifying grace as an irresistible grace.[18]

History

Origins

The notion of "prevenient grace" (Latin: Gratia praeveniens) was developed by Augustine of Hippo (354–430).[1][2] In response to Pelagianism, he argued that prevenient grace is necessary to prepare the human will for conversion.[2] When Pelagius appealed to St. Ambrose (c. 339 – 397) to support his view, Augustine replied with a series of quotations from Ambrose which indicated the need for prevenient grace.[3] Augustine described free will without the spiritual aid of grace as, "captive free will" (Latin: liberum arbitrium captivatum).[19]

Through the influence of grace, however, this will becomes a spiritually "freed will" or literally a "liberated free will" (Latin: liberum arbitrium liberatum).[20] Prevenient grace first imparts essential spiritual enlightenment, after which the power to believe is granted exclusively to the elect.[21] Augustine viewed the grace leading to justification as unfailing for the elect.[22][23][24]

Developments

In 529, at the Second Council of Orange, the question at hand was whether the doctrines of Augustine on God's providence were to be affirmed, or if Semi-Pelagianism could be affirmed. Semi-Pelagianism was a moderate form of Pelagianism which teaches that the first step of salvation is by human will and not the grace of God.[25]

The determination of the Council could be considered "semi-Augustinian".[26][27][28] It defined that faith, though a free act of man, resulted, even in its beginnings, from the grace of God, enlightening the human mind and enabling belief.[29][30][31] This describes the operation of prevenient grace allowing the unregenerate to repent in faith.[32][33] On the other hand, the Council of Orange condemned the belief in predestination to damnation[34] implied by the Augustinian soteriology.[35]

The canons of the Council directly quoted Augustine's work related on the concept of prevenient grace (Canons 1, 2, 5, 6, 7).[36] Boniface II (died in 532) writing to Caesarius of Arles, confirmed the notion of prevenient grace: "[W]e confirm by the authority of the Apostolic See your confession, in which in the Opposite way you explain that right faith in Christ and the beginning of all good will, according to Catholic truth, is inspired in the minds of individuals by the preceding grace of God."[37]

In Roman Catholic theology

The Second Council of Orange of 529 stated that faith, though a free act, resulted even in its beginnings from the grace of God, enlightening the human mind and enabling belief.[25]

In canon 18 it is said "That grace is preceded by no merits. A reward is due to good works, if they are performed; but grace, which is not due, precedes, that they may be done [St. Prosper]."[38] In canon 23 it is said that God prepares our wills that they may desire the good.[39] Canon 25 states, "In every good work, it is not we who begin... but He (God) first inspires us with faith and love of Him, through no preceding merit on our part."[40]

Prevenient grace was discussed in the fifth chapter of the sixth session of the Council of Trent (1545–1563) which used the phrase: "a Dei per dominum Christum Iesum praeveniente gratia" rendered "a predisposing grace of God through Jesus Christ".[41] Those who turned from God by sins are disposed by God's grace to turn back and become justified by freely assenting to that grace.[6]

The Catechism of the Catholic Church (1992) explains, "No one can say 'Jesus is Lord' except by the Holy Spirit. Every time we begin to pray to Jesus it is the Holy Spirit who draws us on the way of prayer by his prevenient grace."[42]

In Eastern Orthodox theology

In responding to Calvinism at the Synod of Jerusalem (1672), the Confession of Dositheus, describes the operation of the prevenient grace in the process of salvation. This grace is initially "imparted to all", "illuminating" individuals. Subsequently, based on a person’s free-will response, it becomes "cooperating" and "enabling".[8]

In Orthodoxy, the operation of prevenient grace involves a synergism between God and humanity, closely resembling the Wesleyan concept of prevenient grace.[9] Once regenerated, an individual can perform spiritual good but remains reliant on divine grace to guide and precede their actions.[43]

In Arminian theology

Classical Arminianism

Prevenient grace is an important concept in Arminian theology.[44] Jacobus Arminius affirmed total depravity but believed that prevenient grace enables people to respond to God's offer of salvation: "Concerning grace and free will, this is what I teach according to the Scriptures and orthodox consent: Free will is unable to begin or to perfect any true and spiritual good, without grace. [...] This grace [prævenit] goes before, accompanies, and follows; it excites, assists, operates that we will, and co operates lest we will in vain."[45]

Theologian Robert E. Picirilli writes, quoting Arminius, that: "What Arminius meant by 'prevenient grace' was that grace that precedes actual regeneration and which, except when finally resisted, inevitably leads to regeneration. He was quick to observe that this 'assistance of the Holy Spirit' is of such sufficiency 'as to keep at the greatest possible distance from Pelagianism.[4] Arminius distinguished between "prevenient" or "preceding" grace that involves a monergistic work of God, and a "subsequent" or "following" grace that involves a synergistic work.[46]

Wesleyan Arminianism

Main article: Wesleyan theology

John Wesley in his sermon #85, "On Working Out Our Own Salvation", stated that "prevenient grace elicits the first wish to please God, the first dawn of light concerning His will, and the first slight transient conviction of having sinned against Him." Wesley insisted on prevenient grace as a solution to two great problems in Christianity: the belief of original sin and the Protestant doctrine of salvation by grace alone.[47]

Thomas Oden defines prevenient grace as "the grace that begins to enable one to choose further to cooperate with saving grace. By offering the will the restored capacity to respond to grace, the person then may freely and increasingly become an active, willing participant in receiving the conditions for justification."[48]

Wesleyans generally distinguish two forms of call related to prevenient grace:

  1. A universal call which is the secret influence of the Holy Spirit upon the conscience.
  2. A direct call through the revealed word as found in the Holy Scriptures.[5]

John Wesley adapted the Thirty-Nine Articles of Religion adopted by the Church of England in 1563 into the Articles of Religion, for use by American Methodists. With very similar language with Article X of the first, the Article VIII of the second states, "The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing [preceding] us, that we may have a good will, and working with us, when we have that good will" (emphasis added).[49]

The Article VIII is official doctrine for many Wesleyan or Holiness movement denominations such as the United Methodist Church,[50] the Church of the Nazarene,[51] or the Pillar of Fire Church.[52]

Infant baptism is seen in Methodism as a celebration of prevenient grace. Although infant baptism is important for the life journey of the faithful disciple, it is not essential.[53]

Most Methodist hymnals have a section with hymns concerning prevenient grace as The United Methodist Hymnal (1989). One of the best known hymns written about this doctrine is Charles Wesley's "Come, Sinners, to the Gospel Feast", which includes the lines, "Ye need not one be left behind, for God hath bid all humankind ... the invitation is to all" (emphasis added).[54]

Objections

Some refer to the Arminian concept of prevenient grace as "universal enablement". They characterize the Arminian view as teaching that God has restored to every individual the ability to seek after God and choose salvation.[55]

Nevertheless, Arminians consider that prevenient grace is rather individually directed than universally directed.[56] They consider it is the enabling influence of the Holy Spirit on a human person in a "relational dynamic—a back-and-forth, influence-and-response, relational movement. Like other interpersonal forms of communication and influence, it is something that can come and go".[13][57]

Calvinists argue that because this grace is supposedly given to all alike, the determining factor in salvation becomes the will of man. They see this libertarian will and choice of the individual as a good work required for salvation and thus an implicit rejection of salvation by grace alone.[58]

Arminians object that, according to their view, salvation is by grace alone. This is because the provision of salvation including its initiation, activation and obtaining is by grace alone. It is respectively the result of prevenient grace, justifying grace and regenerating grace.[58]

Besides, they remark that Calvinism teaches the compatibility of divine determinism and moral responsibility.[59] Man is responsible for his choice when he acts voluntarily, even if his will is determined by God. Thus, as man comes to faith voluntarily, it follows that man is morally responsible for his faith. Consequently, the choice of salvation through faith is a good action. So, for Calvinists to remain consistent, they can not claim that the praiseworthiness of the choice of salvation (whether libertarian or semicompatibilist) is a rejection of salvation by grace alone.[60] Furthermore, Arminians reject the idea that the libertarian choice to accept the provision of salvation is participation in the work of salvation.[47]

In Lutheran theology

In Lutheranism, the term “prevenient grace” is used primarily as an inherited Augustinian expression referring to the Holy Spirit’s prior action in salvation through the Bible.[61] It may be then employed to underline the universality attributed to the lutheran converging grace.[62]

In Reformed theology

Calvinists have their own doctrine of prevenient grace, which they identify with the effectual calling and which is immediately and necessarily followed by faith. Because of the necessity of salvation following this dispensation of prevenient grace, the justifying grace is called irresistible grace.[15][16]

The Calvinist form of prevenient grace is also related to common grace by which God shows general mercy to everyone, restrains sin, and gives humankind a knowledge of God and of their sinfulness and need of rescue from sin.[13][12][14] Despite this grace has no salvific purpose, it is said to let people without excuse of not coming to God.[63] Common grace explains also why people seem to come to God, but eventually seem to commit definitive apostasy.[64] About that issue, Calvin formulated the concept of a temporary grace (sometimes called "evanescent grace") that appears and works for only a while in the reprobate but then disappears.[65][66][67][68][69] According to this concept, the Holy Spirit can create in some people effects which are indistinguishable from those of the irresistible grace of God,[70] producing also visible "fruit".[71] Temporary grace was also supported by later Calvinist theologians such as Theodore Beza, William Perkins,[72] John Owen,[73] A. W. Pink[74] and Lorraine Boettner.[75]

Objections

Since Calvinistic common grace leaves people absolutely incapable of coming to God, non-Calvinists do not believe it leaves them without excuse.[47] Concerning the operation of temporary grace supposed to explain apparent apostasy, non-Calvinists find it contrary to the revealed character of God,[76] and leaving Christian believers without real assurance of salvation during their life.[77]

Notes and references

Citations

  1. ^ Stewart 2014, p. 131.
  2. ^ McGrath 2001, p. 356.
  3. ^ Fitzgerald 1999.
  4. ^ Picirilli 2002, p. 153.
  5. ^ Wiley 1940, ch. 26.
  6. ^ Demarest 1997, p. 70.
  7. ^ Ray 2022, p. 206.
  8. ^ Overbeck 1899, pp. 114–115.
  9. ^ Kimbrough 2002, p. 18.
  10. ^ Schwartz & Bechtold 2015, p. 165.
  11. ^ Forlines 2011, pp. 20–24.
  12. ^ Cox 1969, p. 144.
  13. ^ Pinson 2022, p. 197.
  14. ^ Shelton 2015.
  15. ^ Cunningham 2022.
  16. ^ Grudem 1994, p. 692.
  17. ^ Aquinas 1954, Art. 3.
  18. ^ Hägglund 2007, pp. 139–140.
  19. ^ McGrath 2005, p. 26.
  20. ^ McGrath 2005, p. 27.
  21. ^ Wiley 1940, p. 345.
  22. ^ McGrath 2005, pp. 107–110.
  23. ^ Bird 2021, pp. 89–90.
  24. ^ Wilson 2018, p. 106.
  25. ^ Stanglin & McCall 2012, p. 160.
  26. ^ Oakley 1988, p. 64.
  27. ^ Thorsen 2007, ch. 20.3.4.
  28. ^ Bounds 2011.
  29. ^ Denzinger 1954, pp. ch. Second Council of Orange, art. 5–7.
  30. ^ Pickar 1981, p. 797.
  31. ^ Cross 2005, p. 701.
  32. ^ Olson 2009, p. 81.
  33. ^ Stanglin & McCall 2012, p. 153.
  34. ^ Denzinger 1954, pp. ch. Second Council of Orange, art. 199.
  35. ^ James 1998, p. 102.
  36. ^ Denzinger 1954, ch. Second Council of Orange.
  37. ^ Denzinger 1954, pp. ch. Confirmation of the Council of Orange II, Item 200.
  38. ^ Denzinger 1954, pp. ch. Second Council of Orange, Canon 18.
  39. ^ Denzinger 1954, pp. ch. Second Council of Orange, Canon 23.
  40. ^ Denzinger 1954, pp. ch. Second Council of Orange, Canon 25.
  41. ^ Waterworth 1848, pp. Session 6, ch. 5.
  42. ^ John Paul II 1993, item 2670.
  43. ^ Overbeck 1899, Decree 14.
  44. ^ Bettenson 1970, pp. 204–205.
  45. ^ Arminius 1853, p. 472.
  46. ^ Stanglin & McCall 2012, p. 152.
  47. ^ Cox 1969, pp. 147–148.
  48. ^ Oden 1994, p. 243.
  49. ^ Melton 2005, p. 48.
  50. ^ UMPH 2004, Section 1: Our Doctrinal Heritage: Distinctive Wesleyan Emphases.
  51. ^ NPH 2017, pp. art 7, Section: Prevenient Grace.
  52. ^ PF 1948, p. 39.
  53. ^ Manns & Meyer 1984, p. 141.
  54. ^ Westerfield Tucker 2011, p. 172.
  55. ^ Erickson 1990, p. 925.
  56. ^ Reasoner 2014, pp. 183–189.
  57. ^ Oden 1994, p. 246.
  58. ^ Coords 2021.
  59. ^ Helm 2010, p. 230.
  60. ^ Bignon 2018, pp. 231–232.
  61. ^ Hayden-Roy 2023, 90.
  62. ^ Heavner 2025.
  63. ^ Kuyper 2016, pp. ch. 22, § 6.
  64. ^ Robinson 2022, p. 352.
  65. ^ Calvin 1961, p. 66.
  66. ^ Calvin 1961, pp. 151–152.
  67. ^ Calvin 1845, 3:24:8.
  68. ^ Calvin 1963, p. 76.
  69. ^ Davis 1991, pp. 217–218.
  70. ^ Calvin 1845, 3:2:11.
  71. ^ Calvin 1845, pp. 478–479.
  72. ^ Keathley 2010, ch. 6‌.
  73. ^ Gribben & Tweeddale 2022, p. 402.
  74. ^ Pink 2009, pp. 18–19.
  75. ^ Boettner 1932, ch. 14.
  76. ^ Robinson 2022, pp. 352–253.
  77. ^ Walls & Dongell 2004, pp. 201–202.

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