III-2 Prevenient Grace
Prevenient grace is a term used to describe the grace given by God that precedes the act of a sinner exercising their saving faith in Jesus Christ. The term “prevenient” comes from a Latin word meaning “to precede, to anticipate.” By definition, any theological system that affirms the necessity of God’s grace before the sinner’s conversion teaches a type of prevenient grace. The Reformed doctrine of irresistible grace is a type of prevenient grace, as is common grace.
We offer two different views of prevenient grace.
II-2-1 Calvinist Vision
Calvinists understand prevenient grace primarily as a common grace that God bestows upon all humanity. This grace restrains the destructive effects of sin, maintains the moral and social order of the world, and offers everyone a certain knowledge of God.
However, it does not restore free will to the point of enabling human beings to freely respond to the call of salvation. The human will remains corrupted by sin and incapable, on its own, of choosing God.
This is why Calvinists affirm that only God’s sovereign act—through his special, efficacious, and irresistible grace—leads the elect to salvation, in accordance with the doctrine of predestination. We will see later how Calvinists reject the views of the Wesleyans or Arminians.
II-2-2 Arminian, Wesleyan Visions
The concept of “prevenient grace” was developed by Augustine of Hippo, who declared that prevenient grace is necessary to prepare the human will for conversion, in response to Pelagianism, a doctrine teaching that it is possible to choose good and live without sin, and that humans can, through free will alone, abstain from sin.
Jacobus Arminius, the father of Arminian theology, affirmed total depravity and believed that prevenient grace enables people to respond to the offer of salvation. He taught that free will is incapable of initiating or perfecting true spiritual good without grace, and that prevenient grace goes before, accompanies, and follows; it stirs, assists, and makes us want to cooperate lest we do so in vain.
In the context of the debate between Calvinism and Arminianism, prevenient grace is used to oppose the Calvinist doctrine of irresistible grace bestowed upon God’s chosen people, guaranteeing their conversion. A point of contention between these two doctrines lies in humanity’s capacity to resist or accept God’s grace, which is directly linked to the ideas of free will and predestination.
Even within the Arminian theological system, three main positions are identified regarding the doctrine of prevenient grace. While these three positions share similarities, they are not identical but rather vary according to the interpretation of biblical scripture.
Position 1
According to classical Arminianism, a sinner can only respond to God after hearing the Gospel, through the action of the Holy Spirit who enlightens their heart and makes faith possible. However, this grace does not guarantee that the sinner will actually believe.
Position 2
God grants all people a prevenient grace that partially mitigates the depravity of sin, thus enabling them to hear and respond to the Gospel. However, a stronger grace is at work when the Gospel is proclaimed and God calls inwardly, allowing for complete faith and regeneration.
Nevertheless, this grace remains resistible: each person retains the freedom to respond positively to it or to reject it. Thus, salvation depends on the individual’s free cooperation with this divine grace.
Position 3
It is the Wesleyan position that emphasizes two essential points:
• Prevenient grace is universal and empowers humanity, enabling it to respond positively to the offer of salvation. It is given by God through the work of Christ and restores the human capacity to respond to the divine call. Human beings, previously unable because of sin, can now freely choose to believe.
• However, it is also considered resistible, meaning that an individual can freely choose to resist this offer. It does not force faith; everyone can accept or reject it. It makes salvation possible for all, but does not guarantee it to anyone.
According to Methodist theology, prevenient grace is often illustrated in two ways (Metaphor):
• Like the porch of a house, where a person stands outside the “house” of salvation. This grace allows them to prepare to enter and respond to God’s invitation.
• Like a spiritual journey, whose preparations—the route, the vehicle, and the map—are themselves gifts from God that chart the path to salvation.
The following four links offer relevant resources for better understanding and deepening the concept of prevenient grace:
- John Wesley et la grâce prévenante (French Version)
- John Wesley: Prevenient Grace
- A Wesleyan Understanding of Grace
- God at Work Before We Know It: Prevenient Grace
Note: Infant baptism is considered in Methodism as a celebration of prevenient grace.
II-2-3 Confrontation between the Calvinist vision and the Arminian/Wesleyan vision
Calvinists view prevenient grace as a common, universal but not salvific grace that restrains the effects of sin without restoring spiritual freedom. Only irresistible grace, reserved for the elect, leads to salvation. They refute the Arminian view of prevenient grace by relying on the following biblical passages, which are often cited to support their view.
- John 6:44 « “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day.»
- Philippians 2:13 «for it is God who works in you to will and to act in order to fulfill his good purpose. »
- Romans 8:30 « And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. »
Arminians consider prevenient grace to be a universal and irresistible help from the Holy Spirit, which makes faith possible without forcing it. It prepares the heart to respond freely to God’s call. They defend their doctrine by citing the following biblical verses:
- John 1:9 « The true light that gives light to everyone was coming into the world. »
- John 12:32 «And I, when I am lifted up from the earth, will draw all people to myself. »
- Titus 2:11 « For the grace of God has appeared that offers salvation to all people. »
- Apocalypse 3:20 « Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me. » (God invites, but does not impose)
Wesleyans share the Arminian perspective but affirm a universal restorative grace, stemming from the work of Christ, which cancels total depravity and makes each person free to choose or refuse salvation.
- John 16:8 « When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: » and John 12:32
- Romain 5:18 « Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. »
- Romains 8:32 – He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? »
In summary, these three traditions recognize that God’s grace acts before any human response, but they differ in their understanding of the extent, power, and freedom it grants to man.
In Christ's Love
