Sunteți pe pagina 1din 11

Prevenient grace

From Wikipedia, the free encyclopedia


A series of articles on

Grace in Christianity

Common grace

Free grace

Irresistible grace

Prevenient grace

Sola gratia

Sacraments

v
t
e

The Five Articles


of
Remonstrance

Conditional election

Unlimited atonement

Total depravity
Prevenient grace

Conditional preservation

v
t
e

Prevenient grace is a Christian theological concept rooted in Arminian theology,[1] though it


appeared earlier in Catholic theology.[2] It is divine grace that precedes human decision. It exists
prior to and without reference to anything humans may have done. As humans are corrupted by
the effects of sin, prevenient grace allows persons to engage their God-given free will to choose
the salvation offered by God in Jesus Christ or to reject that salvific offer.

Prevenient grace is embraced primarily by Arminian Christians who are influenced by the
theology of Jacob Arminius or John Wesley. Wesleyan Arminians believe that grace enables, but
does not ensure, personal acceptance of the gift of salvation. Wesley typically referred to it in
18th-century language as prevenient grace. In modern English, the phrase preceding grace
would have a similar meaning.

Contents
1 Definition
2 Wesleyan-Arminian theology
3 In Roman Catholic theology
4 Biblical texts
5 In other sources
6 Objections to the doctrine
o 6.1 Comparison among Protestants
7 References
8 Bibliography

Definition
Arminian Free Will Baptist theologian Robert E. Picirilli says that the word "prevenient" in
prevenient grace comes from an archaic English usage meaning "anticipating," "coming before,"
or "preceding."[3] Picirilli says that a good synonym for "prevenient grace" is "enabling grace," as
it enables sinful mankind to believe.[4]
The United Methodist Book of Discipline (2004) defines prevenient grace as "...the divine love
that surrounds all humanity and precedes any and all of our conscious impulses. This grace
prompts our first wish to please God, our first glimmer of understanding concerning God's will,
and our 'first slight transient conviction' of having sinned against God. God's grace also awakens
in us an earnest longing for deliverance from sin and death and moves us toward repentance and
faith."[5]

Part of a series on

Arminianism

Jacobus Arminius

Background

Protestantism
Reformation
Five Articles of Remonstrance
CalvinistArminian debate
Arminianism in the Church of England

People
Jacobus Arminius
Simon Episcopius
Hugo Grotius
The Remonstrants
Synod of Dort participants
John Wesley

Doctrine
Total depravity
Conditional election
Unlimited atonement
Prevenient grace
Conditional preservation

Arminianism portal

v
t
e

The Church of the Nazarene has made prevenient grace one of its sixteen "Articles of Faith"
found in the Nazarene Manual.[6] The Manual declares on behalf of the Church of the Nazarene:

We believe that the human races creation in Godlikeness included ability to choose between
right and wrong, and that thus human beings were made morally responsible; that through the
fall of Adam they became depraved so that they cannot now turn and prepare themselves by their
own natural strength and works to faith and calling upon God. But we also believe that the grace
of God through Jesus Christ is freely bestowed upon all people, enabling all who will to turn
from sin to righteousness, believe on Jesus Christ for pardon and cleansing from sin, and follow
good works pleasing and acceptable in His sight.[6]

Predecessor to the Nazarene Articles of Faith are the Articles of Religion, which John Wesley
adapted for use by American Methodists. With very similar language between it and Article VII
of the Manual, Article VIII 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), language that was taken
directly from Article X of the Thirty-Nine Articles of Religion adopted by the Church of
England in 1563."[7] Article VIII is official doctrine not only for The United Methodist Church,
and its counterpart for the Church of the Nazarene, but for many other Wesleyan denominations
as well, such as the African Methodist Episcopal Church, African Methodist Episcopal Zion
Church, the Christian Methodist Episcopal Church, the British Methodist Church, and other
denominations associated with the Holiness movement.

Thomas Oden of Drew University 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."[8]
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.

Wesleyan-Arminian theology

Part of a series on

Methodism

John Wesley

Background[show]

Theology[show]

People[show]

Groups
Churches

[show]

Organization[show]

Related groups[show]

Other topics[show]

Methodism portal

v
t
e

Jacobus Arminius affirmed total depravity but believed that only prevenient grace allowed
people to choose 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 [prvenit] goes before, accompanies, and follows; it excites, assists, operates that we
will, and co operates lest we will in vain.[9]

In John Wesley's sermon "On Working Out Our Own Salvation" (sermon #85), Wesley 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. Wesley thought that
prevenient grace enabled the doctrines of original sin and salvation by grace to co-exist while
still maintaining God's sovereignty and holy character as well as human freedom.

Most Methodist hymnals have a section with hymns concerning prevenient grace, most recently
The United Methodist Hymnal (1989). One of the best known hymns written about the 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).

Charles Wesley's "Sinners, Turn: Why Will You Die" continues the theme, "Sinners, turn: why
will you die? God, the Spirit, asks you why; he, who all your lives hath strove, wooed you to
embrace his love" (emphasis added). His hymn "Depth of Mercy" offers a prayer to God, "Now
incline me to repent, let me now my sins lament, now my foul revolt deplore, weep, believe, and
sin no more" (emphasis added).

In Roman Catholic theology


"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."[10]

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.[11] In canon
23 it is said that God prepares our wills that they may desire the good. 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.[12]

Prevenient grace (from the Latin "to come before") 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").[13] 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.

Biblical texts
Scriptures used to support the doctrine include (NT quotes from Wesley's translation, unless
noted):

Jeremiah 1:5 (ESV): "Before I formed you in the womb I knew you, and before you were
born I consecrated you..."
Jeremiah 31:3 (KJV): "...I have loved thee with an everlasting love: therefore with
lovingkindness have I drawn thee."
Ezekiel 34:11, 16 (ESV): "For thus says the Lord GOD: Behold, I, I myself will search for
my sheep and will seek them out...I will seek the lost, and I will bring back the strayed,
and I will bind up the injured, and I will strengthen the weak..."
Luke 19:10: "For the Son of Man is come to seek and to save that which was lost."
John 6:44: "No man can come unto me, unless the Father who hath sent me, draw him..."
John 12:32: "And I, if I am lifted up from the earth, will draw all peoples to Myself.
Romans 2:4: "...the goodness of God leadeth thee to repentance..."
Ephesians 1:13 (NASB): "In Him, you also, after listening to the message of truth, the
gospel of your salvationhaving also believed, you were sealed in Him with the Holy
Spirit of promise..."
Philippians 2:12-13: "...work out your own salvation with fear and trembling. For it is
God that worketh in you according to his good pleasure, both to will and to do."
1 John 4:19: "We love him, because he first loved us."
Titus 2:11: "For the grace of God that brings salvation has appeared to all men."
John 3:14-18: "And as Moses lifted up the serpent in the wilderness, even so must the
Son of man be lifted up: That whosoever believeth in him should not perish, but have
eternal life. For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting life. For God sent not
his Son into the world to condemn the world; but that the world through him might be
saved. He that believeth on him is not condemned: but he that believeth not is condemned
already, because he hath not believed in the name of the only begotten Son of God."
John 11:25-26: "Jesus said unto her, I am the resurrection, and the life: he that believeth
in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me
shall never die."
Revelation 22:17 "And the Spirit and the bride say, Come. And let him that heareth say,
Come. And let him that is athirst come. And whosoever will, let him take the water of
life freely."

In other sources
"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" (#2670 Catechism of the Catholic Church).
"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]."
Can. 18. #191 Council of Orange II A.D. 529 (Second Council of Orange).

Objections to the doctrine


Calvinists often object to prevenient grace, claiming it allows for Pelagianism or
Semipelagianism. Arminius recognized the possibility of this objection. 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."[3]

Calvinists have their own doctrine of prevenient grace, which they identify with the act of
regeneration and which is immediately and necessarily followed by faith.[14] Because of the
necessity of salvation following this dispensation of prevenient grace, it is called irresistible
grace. Wesleyan prevenient grace also contrasts with the Calvinist understanding of common
grace by which God shows general mercy to everyone (Matt. 5:43-48), restrains sin, and gives
humankind a knowledge of God and of their sinfulness and need of rescue from sin. Common
grace is thus said to leave people without excuse. Arminians object that Calvinist common grace
leaves people absolutely incapable of coming to God (a point on which Calvinists agree) and
thus do not believe it leaves them without excuse.

Calvinists further maintain that when the Bible speaks of humanity's condition of total depravity,
of spiritual death, it speaks of it as an actuality, not a hypothetical condition that prevenient grace
resolves for everyone, as they believe the Wesleyan doctrine teaches. Calvinists see all people as
either dead in their sins or alive in Christ (Eph. 2:1-5), and they see the Wesleyan doctrine of
prevenient grace as creating a third state, neither dead nor alive.[15] Calvinists understand "dead
in sin" to mean absolutely unable to choose God, whereas Arminians understand it to mean the
state of being separated from God by sin, but capable of choosing God.

Some Calvinists (and others) derisively refer to the Wesleyan concept of prevenient grace as
"universal enablement." They characterize the Wesleyan view as teaching that God has restored
to every individual the ability to seek after God and choose salvation and as not being justified
by the Bible.[16][17] They argue that because this grace is supposedly given to all alike, the
determining factor in salvation becomes the will of man. Calvinists believe that Wesleyans teach
that God seeks all people equally, and if it weren't for the fact that some were willing to respond
to his promptings and persuasions, no one would be saved. They see this dependence on the will
and choice of the individual as a good work required for salvation and thus an implicit rejection
of salvation by grace alone. Conversely, in Calvinism it is singularly God's own will and
pleasure that brings salvation (see monergism) lest salvation be, at least in part, "of ourselves" in
contrast to Ephesians 2:8-9.
Wesleyans counter these objections by claiming that God has initiated salvation through
prevenient grace, and while human beings still maintain God-given free will to respond to that
initiative, salvation is still initiated (and ultimately activated), by God, through justifying grace.

Comparison among Protestants

This table summarizes the classical views of three different Protestant beliefs.[18]

Topic Lutheranism Calvinism Arminianism


Through grace
Through the alone by the By grace, the
means of grace, special and hidden divine initiative,
Conversion such as the operation of the through faith, the
Sacrament of Holy Spirit, which human response:
Baptism: resistible produces faith: resistible
irresistible

References

Methodism portal

Arminianism portal

1.

Henry Bettenson, The Later Christian Fathers (London: Oxford University Press, 1970), pp.
204-205.
Council of Trent, session 6, chapter 5 http://www.thecounciloftrent.com
Picirilli, Robert E. (2002). Grace, Faith, Free Will: Contrasting Views of Salvation :
Calvinism and Arminianism. Nashville: Randall House Publications. p. 153. ISBN 978-0-89265-
648-6. Retrieved 8 August 2013.
Picirilli, Robert E. (2002). Grace, Faith, Free Will: Contrasting Views of Salvation :
Calvinism and Arminianism. Nashville: Randall House Publications. p. 58. ISBN 978-0-89265-
648-6. Retrieved 8 August 2013.
The Book of Discipline of The United Methodist Church - 2004 (Nashville: United
Methodist Publishing House, 2004), Section 1: Our Doctrinal Heritage: Distinctive Wesleyan
Emphases.
Nazarene Manual 2005-2009
[1]
John Wesley's Scriptural Christianity (Grand Rapids, MI: Zondervan, 1994), p. 243.
Jacobus Arminius, The Works of James Arminius, D.D., Formerly Professor of Divinity in
the University of Leyden (Auburn, NY: Derby and Miller, 1853), vol. 2:472.
Catechism of the Catholic Church, 2670
Cf. Denzinger, Heinrich Joseph Dominicus. Enchiridion Symbolorum et Definitionum,
"Second Council of Orange" ch.5-7; 375-377
Garrigou-Lagrange, O.P., Reginald. Commentary on the Summa Theologica of St. Thomas,
"Grace", Chapter Four
Council of Trent, session 6, chapter 5
J. I. Packer. "Regeneration". Concise Theology. Tyndale. ISBN 978-0-8423-3960-5.
Retrieved 2008-04-22. Regeneration is monergistic: that is, entirely the work of God the Holy
Spirit. It raises the elect among the spiritually dead to new life in Christ (Eph. 2:1-10).
Regeneration is a transition from spiritual death to spiritual life, and conscious, intentional,
active faith in Christ is its immediate fruit, not its immediate cause. Regeneration is the work of
what Augustine called 'prevenient' grace, the grace that precedes our outgoings of heart toward
God.
Compare "Why Does One Person Choose God and Not Another?", a debate between an
Arminian and John W. Hendryx, webmaster of the Calvinist site Monergism.org
Millard Erickson, Christian Theology (Grand Rapids: Baker Books, 1985), p. 925: "It is
here that many Arminians, recognizing human inability as taught in the Scripture, introduce the
concept of prevenient grace, which is believed to have a universal effect nullifying the noetic
results of sin, thus making belief possible. The problem is that there is no clear and adequate
basis in Scripture for this concept of universal enablement."
"Does Scripture Teach Prevenient Grace in the Wesleyan Scheme?". The Grace of God, The
Bondage of the Will. 2. Grand Rapids: Baker Books. 1995. p. 382. ISBN 0-8010-2003-4.
Prevenient grace is attractive because it solves so many problems [for the Wesleyan], but it
should be rejected because it cannot be exegetically vindicated.

18. Table drawn from, though not copied, from Lange, Lyle W. God So Loved the World:
A Study of Christian Doctrine. Milwaukee: Northwestern Publishing House, 2006. p. 448.

Bibliography
Sermon #44: "Original Sin" by John Wesley
Sermon #85: "On Working out Our Own Salvation" by John Wesley
Sermon #105: "On Conscience" by John Wesley
Sermon #128: "Free Grace" by John Wesley
Wesley on Salvation: A Study in the Standard Sermons (1989) by Kenneth J. Collins,
chapter 1: "Prevenient Grace and Human Sin" (ISBN 0-310-75421-6)
"Total Corruption and the Wesleyan Tradition: Prevenient Grace" by Donal Dorr, Irish
Theological Quarterly 31 (1964), 303-321.
"Prevenient Grace - A Wesleyan View" by Leo G. Cox, Journal of Evangelical
Theological Society (Sept. 1969): 143-149.
A Wesleyan-Holiness Theology (1994) by J. Kenneth Grider, chapter 14: "The First Work
of Grace" (ISBN 0-8341-1512-3)
John Wesley's Message for Today (1983) by Steve Harper, chapter 3: "Power to Begin:
Prevenient Grace" (ISBN 0-310-45711-4)
Practical Divinity: Theology in the Wesleyan Tradition (1982) by Thomas A. Langford,
chapter 2: "Wesley's Theology of Grace", (ISBN 0-687-07382-0)
Responsible Grace: John Wesley's Practical Theology (1994) by Randy Maddox,
chapters 3-7 (ISBN 0-687-00334-2)
Relational Holiness: Responding to the Call of Love (2005) by Thomas Jay Oord and
Michael Lodahl (Beacon Hill Press) (ISBN 0-8341-2182-4)
John Wesley's Scriptural Christianity: A Plain Exposition of His Teaching on Christian
Doctrine (1994) by Thomas Oden, chapter 8: "On Grace and Predestination", pp. 243
252 (ISBN 0-310-75321-X)
The United Methodist Hymnal (1989) "Prevenient Grace" section, hymns 337-360
(ISBN 0-687-43134-4)