Prevenient grace

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Background Christianity Protestantism Pietism Anglicanism Arminianism

Doctrinal distinctives Articles of Religion Prevenient Grace Governmental Atonement Imparted righteousness Christian perfection

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Prevenient grace is a Christian theological concept rooted in Augustinian theology^[1] and embraced primarily by Arminian Christians who are influenced by the theology of John Wesley and who are part of the Methodist movement. Wesley typically referred to it in 18th century language as preventing grace. In modern English, the phrase preceding grace would have a similar meaning.

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."^[2]

Article VIII of the Articles of Religion which John Wesley adapted for use by American Methodists states that, "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." The article is official doctrine not only for The United Methodist Church but for many other Wesleyan denominations as well, such as the African Methodist Episcopal Church, the British Methodist Church, and those denominations associated with the Holiness movement.

Prevenient grace is divine grace which 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.

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."^[3]

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.

Contents 1 The doctrine in Wesley 2 The doctrine in Scripture 3 The doctrine in Methodist hymnody 4 The doctrine in other sources 5 Objections to the doctrine 6 References 7 External links

[edit] The doctrine in Wesley

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 reality of original sin and the Protestant doctrine of salvation by grace alone. Developing the idea based upon the witness of Scripture, Wesley felt 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.

[edit] The doctrine in Scripture

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

Jeremiah 1:5: "Before I formed you in the womb I knew you, and before you were born I consecrated you..." (ESV)

Jeremiah 31:3: "...I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee." (KJV)

Ezekiel 34:11, 16: "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..." (ESV)

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..."

Romans 2:4: "...the goodness of God leadeth thee to repentance..."

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."

[edit] The doctrine in Methodist hymnody

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...".

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." 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."

The 19th century hymn "I Sought the Lord", with a text by an anonymous writer, reads in part, "I sought the Lord, and afterward I knew he moved my soul to seek him, seeking me."

[edit] The doctrine in other sources

• "'You would not have called to me unless I had been calling to you,' said the Lion." - from The Silver Chair by C.S. Lewis

[edit] Objections to the doctrine

Calvinists 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. 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. Conversely, for Calvinists, it is God's will alone that brings salvation (see irresistible grace); otherwise, salvation would be 'of ourselves' in contrast to Eph. 2:8-9.

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, which they believe the Wesleyan doctrine teaches. Calvinists understand that when the Bible says "no one seeks God, understands God, fears God, etc" (such as in Romans 3:9-20), it is speaking about the real (present) condition of the unregenerate. For example, when the Bible says people are "dead in their transgressions" until God makes them alive (Ephesians 2:1-5), Calvinists see this explaining that people are incapable of believing, because sin has destroyed their moral freedom, until God gives them new life in Christ. Hence, the Calvinist objects that prevenient grace places man in a neutral state, neither dead nor alive.^[4]

Wesleyans counter these objections by claiming that through prevenient grace God has initiated salvation, and, while human beings still maintain God-given free will to respond to that initiative, salvation is still initiated (and ultimately activated, through justifying grace) by God.

Evangelical theologian Millard Erickson says, "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."^[5] Similarly, Calvinist Thomas Schreiner maintains that, "Prevenient grace is attractive because it solves so many problems [for the Wesleyan], but it should be rejected because it cannot be exegetically vindicated."^[6] According to these critics, its only function is to relieve the believer's conscience of any doubt that God is doing everything he reasonably can to rescue everyone. Wesleyans have a different understanding of Biblical exegesis and interpretation on these matters (see above).

In contrast to prevenient grace, Calvinism has the concept of common grace, the notion that God shows general mercy to everyone (Matt. 5:43-48), and that this grace restrains sin and gives mankind a knowledge of God and of their sinfulness and need of rescue from sin. Common grace thus leaves people without excuse. In Calvinist theology, common grace is distinguished from the irresistible saving grace that leads to faith.

[edit] References

1. ^ Henry Bettenson, The Later Christian Fathers (London: Oxford University Press, 1970), pp. 204-205.
2. ^ The Book of Discipline of The United Methodist Church - 2004 (Nashville: United Methodist Publishing House, 2004), Section 1: Our Doctrinal Heritage: Distinctive Wesleyan Emphases.
3. ^ John Wesley's Scriptural Christianity (Grand Rapids, MI: Zondervan, 1994), p. 243.
4. ^ 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
5. ^ Christian Theology (Grand Rapids: Baker Books, 1985), p. 925.
6. ^ "Does Scripture Teach Prevenient Grace in the Wesleyan Scheme?", in The Grace of God, The Bondage of the Will, (Grand Rapids: Baker Books, 1995), Vol.2, p. 382. ISBN 0-8010-2003-4

[edit] External links

• 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.
• 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)
• "Prevenient Grace" by Gregory S. Neal
• "Do We Still Believe in Prevenient Grace?" (PDF) by Minerva Carcaño from Circuit Rider (May/June 2003)
• Universal prevenient grace (conservative Calvinist perspective)