Prevenient Grace, what is it?

Theology
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Prevenient grace is a phrase used to describe the grace given by God that precedes the act of a sinner exercising saving faith in Jesus Christ. The term prevenient comes from a Latin word that meant ”to come before, to anticipate.” By definition, every theological system that affirms the necessity of God’s grace prior to a 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.

However, when the phrase “prevenient grace” is used in theological discussions, it is used in a specific way. In the context of the on-going Calvinism vs. Arminianism debate, prevenient grace is referred to in order to object to the Calvinist doctrine of irresistible grace. This is the reason why, in both modern and historic times, it has also been called “resistible grace” or “pre-regenerating grace.”

Since denying the necessity of God’s grace prior to a sinner’s conversion is clearly against biblical teaching, the non-Calvinist theological systems have to affirm a doctrine of grace that precedes a person’s exercising of saving faith. Since non-Calvinists do not believe the saving grace of God always results in the sinner coming to Christ, Christians down through the ages have referred to a type of grace they call prevenient. Simply put, prevenient grace is the grace of God given to individuals that releases them from their bondage to sin and enables them to come to Christ in faith but does not guarantee that the sinner will actually do so. Thus, the efficacy of the enabling grace of God is determined not by God but by man.

Historically, within the Arminian theological system, there have been three prominent positions concerning the doctrine of prevenient grace. Within classical Arminianism, there are two positions. Within Wesleyanism, there is one prominent position. Though all three positions have similarities, they are by no means identical. In fact, correctly defining prevenient grace has led to in-house debates within the Arminian tradition.

The first of the two prominent positions on the doctrine of prevenient grace in classical Arminianism is that until the Gospel, the instrument by which God draws sinners to Himself, is presented to a sinner, the sinner is in complete bondage to sin. The Holy Spirit works with the presentation of the Gospel through teaching (John 6:45) and convicting (John 16:8) the sinner, enabling the sinner to respond in the exercising of saving faith in Christ. The Holy Spirit opens the heart (Acts 16:14) and mind (Luke 24:45) of the sinner, thus drawing the sinner to Christ (John 6:44, 12:32), and the sinner is then enabled to exercise his newly freed will in placing his faith in Christ for salvation. This falls in line with the biblical teaching that the natural man is unable to understand spiritual things (1 Corinthians 2:14; Romans 8:7-8), which would include the message of the Gospel. However, Arminians teach that, although the sinner is now enabled to place his faith in Christ, this enablement by no means guarantees that the sinner will actually do so. This contradicts the proclamation by Jesus that all those the Father gives to Him will come to Him (John 6:37).

The second position is a bit more complicated than the first. In this position there is, essentially, a lesser and greater drawing via prevenient grace, which comes through the proclamation of the Gospel and the internal calling of God, sometimes referred to as the “full intensity” of prevenient grace. That is, God is drawing all men in a lesser sense and then drawing those who have the Gospel presented to them in another, greater sense. Some have called this latter drawing the dispensing of “particular prevenient grace.” In this position, God has given all men a prevenient grace that results in a universal healing of total depravity by the grace of God through the atoning work of Christ. This, in turn, has alleviated, though not fully, the corruption of inherited depravity. This position resembles what is sometimes called the “partial depravity” of Arminianism, since total depravity no longer describes what people are but rather what people were. That is, because of the atoning work of Christ, all people are no longer completely incapable of hearing and responding to the Gospel (John 6:44, 8:43); rather, all people have some ability. However, similar to the other position in classical Arminianism, people are not completely freed from their bondage of sin until the Gospel is presented to them and God calls them internally through its presentation. Arminius might have referred to this concept when he spoke of the “intermediate stage between being unregenerate and regenerate” while others have referred to people in this stage as “partially regenerated.” Since Arminians believe that regeneration logically comes after faith, when a person repents of his sin and exercises saving faith in Christ, then that person is “fully regenerated.”

Beginning to understand why A.W. Tozer penned “The saint must walk alone”

J.

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You are playing a classic debate game called a “Gish Gallop”—flooding the table with so much copied historical taxonomy on Arminianism that you completely evade the original issue we raised.

You are copy-pasting entries straight out of GotQuestions.org (specifically their article on “What is prevenient grace?”) and dropping A.W. Tozer quotes to sound deeply pious and misunderstood (“The saint must walk alone”). You are shifting the arena from a dialogue with me to a low-effort exercise in dumping article text to what? Exhaust my patience?

We were discussing the dynamic of sanctification and human responsibility. Yet, you pivoted back to election/conversion. You dumped a textbook summary of Arminian views on prevenient grace to sound like the “orthodox Calvinist” correcting a confused Arminian.

You played the victim card. Dropping the Tozer quote implies you are a lone martyr standing up for pure grace against a compromised church.

Scripture does not treat the Christian as a passive bystander in growth in holiness. Paul commands believers:

“Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.” Philippians 2:12–13

“Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” Colossians 3:5

“Strive for peace with everyone, and for the holiness without which no one will see the Lord.” Hebrews 12:14

When God commands us to work out, put to death, and strive, He is addressing a real human agency empowered by the Holy Spirit. Acknowledging that we must actively obey the Spirit is not ‘stealing God’s glory’ or ‘meriting salvation’—it is simply taking New Testament imperatives seriously.

"See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled;" Hebrews 12:15

This would not even be possible. As for Tozer, he also wrote: “The grace of God is absolute, but our response to it must be active.” Let’s stick to what Scripture actually commands us to do, rather than hiding real biblical duties behind debate labels.

With love and respect,

Shalom to you and yours,

Peter

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Brother, you may want to think twice about relying on AI to do your writing. Sometimes it can be better to express your thoughts in your own words.

As in this particular case, I neither said nor implied what you have attributed to me. I would simply encourage greater care in distinguishing what is actually stated from what may be inferred. I have also noticed that your criticism of Reformed theology appears to be becoming increasingly pronounced, and I wonder whether the use of AI algorithms may sometimes reinforce conclusions that are not necessarily warranted by the text itself.

Have a blessed day in Christ Jesus.

J.

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So, not denial, just accusation of AI? Are you suggesting that anyone who seems as wise as you must be using AI? I have, without a doubt, used AI to research, just like you do. But seriously, my friend.

But you are. You seem not to be able to understand that you are. This is one of the core issues we are having. You cannot argue both predestination and free will at the same time. Not the way you imply. You just seem to have an issue understanding your own position.

Ok?

Again with the AI. Sad brother. Good night and God bless.

Peter

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Where exactly did Tozer write this, and in which book, chapter, and edition?

“True faith is not passive but active. It requires that we meet certain conditions, that we allow the teachings of Christ to dominate our total lives from the moment we believe. The man of saving faith must be willing to be different from others. The effort to enjoy the benefits of redemption while enmeshed in the world is futile.”
― A.W. Tozer, The Pursuit of God and Other Classics

In any event, there is no need to respond. I have simply lost interest in continuing this dialogue, Pastor, particularly given what I perceive to be an increasingly strong opposition to biblical Reformed theology.

I wish you well, and may you have a blessed day in Christ Jesus.

J.

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One clarification, I do not allow AI to do my biblical studies or theology for me. Any links or sources obtained through AI are independently verified before I use them.

I would therefore encourage you to read my posts carefully and follow the sources and links I provide before responding. When a post is not read carefully, it can easily lead to repetitive objections or answers to points that have already been addressed.

Blessings.

J.

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Personally, after reading what you have written, I believe it is necessary to say this as two mature men and brothers in Christ. I am concerned that, in the course of this discussion, the tone of your responses has moved beyond a substantive theological disagreement and into something that appears increasingly personal. I would encourage you to consider carefully whether this reflects the fruit of the Spirit that Scripture calls us to exhibit, namely “love, joy, peace, longsuffering, gentleness, goodness, faithfulness, meekness, temperance” (Galatians 5:22–23).

Scripture likewise instructs the servant of the Lord not to strive, but to be “gentle unto all men, apt to teach, patient,” correcting those who oppose themselves “in meekness” (2 Timothy 2:24–25). We are commanded to “speak evil of no man,” to be “no brawlers, but gentle, shewing all meekness unto all men” (Titus 3:2), and to put away “bitterness, and wrath, and anger, and clamour, and evil speaking” (Ephesians 4:31), instead being “kind one to another, tenderhearted, forgiving one another” (Ephesians 4:32).

I have no desire to answer anger with anger. Scripture says, “Bless them which persecute you: bless, and curse not” (Romans 12:14), and again, “Recompense to no man evil for evil” (Romans 12:17). Peter likewise commands believers not to return “evil for evil, or railing for railing,” but instead to bless (1 Peter 3:9).

For that reason, I will continue to bless you rather than curse you, and I have no interest in engaging in what Scripture describes as “vain janglings” (1 Timothy 1:6), “profane and vain babblings” (2 Timothy 2:16), or foolish and unprofitable disputes (Titus 3:9). Paul instructs us to refuse foolish controversies because they are “unprofitable and vain” (Titus 3:9), while our speech should be such as ministers grace to those who hear (Ephesians 4:29).

Christ Himself said, “By their fruits ye shall know them” (Matthew 7:16, 20). James likewise describes the wisdom that is from above as “pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits” (James 3:17).

I therefore have nothing further to prove or argue here. I will continue to study the Scriptures, test all things by the Word of God (Acts 17:11; 1 Thessalonians 5:21), and seek to speak the truth in love (Ephesians 4:15). As far as I am concerned, there is no need for further contention between us.

I sincerely wish you well Pastor, and I will continue to bless you in Christ Jesus.

J.

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Book: The Pursuit of God, Chapters: Chapter 5 (“The Speaking Voice”) & Chapter 8

Edition: Standard Moody Publishers or Christian Publications editions (1948, renewed 1976).

This is where Tozer details the argument that grace is absolute yet requires an active human response. Tozer argues that while God’s grace and presence are absolute and constant, experiencing God requires an active inward movement and obedience on the part of the believer. He famously rejects passive faith, writing that real faith is an active spiritual movement toward God.

I am strongly opposed to biblically incorrect theology. As you are, which is why we both get a little, uh, testy when it comes to defending the Word. Most- and I mean no disrespect to anyone- mostly scan through the Word, or worse, they believe whatever they hear on Sunday and NEVER actually read the Word. Then you have us, who are quick and willing to draw sabers and cross them at the mention of an incorrect understanding, at least as we see it, of the Bible.

As we saw in another thread here, we are in full agreement as far as the Mark of God and the Free Will of man. Our only difference remains to be when that Mark is given. It was all I could do to not comment on your and TheologyNerd’s conversation, because I think it could highlight a path we could agree on even more; however, I did not want to intrude there. You asked him a specific question; therefore, it is up to him to answer it.

I do wish you nothing but peace and blessings. God bless my brother.

Peter

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Friends

Urging us back on track, the track that necessarily involves our common aim toward our Holy calling of being precise testimonies of unity, love, and peace I offer these few uneducated and personal comments; comments that are solely guided by my faulty “natural” intelligence.

To me (an amateur linguist) “prevenient” is synonymous with “anticipatory”. I do not pretend to know how the original coiner of the phrase “prevenient grace” intended it, but when I read it, I read “Grace that anticipates a response”. As far as I know, our Bible never uses the term, and it is never translated into our English Bibles as such. Even though the Bible never even states the doctrine directly, we interpolate the tenet that God initiates His offer of “unmerited favor” toward those “from whom He anticipates a favorable response”, from many supporting passages.

It is common history that, over the years, men have not always interpolated this tenet in precisely the same way. In erring times some have sought division over their various interpretations regarding this idea. One thing we can be ABSOLUTELY sure of is God’s never intended His Grace to facilitate the work of division within the body of Christ, so if division does occur, we can be ABSOLUTELY sure the source of it is from somewhere other than God. One thing His prevenient grace does provide us is both the willingness and the ability to reject those other sources; one response God’s prevenient grace anticipates is a unification into one body of all His saints.

Maybe the best way to understand God’s prevenient grace is to absorb it, and allow it to remake us into the image of His Glorious Son.

I’m just a insignificant member of a glorious body, just like y’all.

KP

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A. W. Tozer:The Pursuit of God..

J.

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Thanks for the enlightning contribution @KPuff and was about to ask you a question, then thought…“Nah, maybe this would be taken the wrong way…”

An imperative does not by itself establish moral ability. Does it KP?
I agree that Scripture commands men to choose, repent and believe. Show me, however, where Scripture says that God universally restores every sinner’s ability to respond positively to those commands. The imperatives establish man’s responsibility. They do not, by themselves, establish the doctrine of universal prevenient grace.

Signing off here, very late.

Shalom.

J.

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What I find interesting about this discussion is that there seems to be an important point of agreement underneath the disagreement: our relationship with God begins with God reaching toward us, not with us somehow finding Him entirely on our own.

The difficult question seems to be what happens next. Does God’s grace restore everyone’s ability to respond, or does God enable the response in a more particular way? I can see why Christians have debated that distinction for so long.

For someone who isn’t deeply familiar with all the theological terminology, I think it is helpful to first understand that common ground before trying to sort through the differences.

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@ellenvera

I think you’ve put your finger on exactly the right place to start. The Bible is unambiguous that God takes the first step. “We love because he first loved us” (1 John 4:19). “You did not choose me, but I chose you” (John 15:16). No one comes to the Father unless the Father draws him (John 6:44). However you end up mapping the theology, that foundation is bedrock.
Where the conversation gets more complicated is in the nature of that divine initiative. And here, Scripture itself seems to hold together truths that we often feel pressure to separate.

On one side, the Bible speaks with remarkable breadth about God’s desire and invitation. “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9). “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28). The call goes out widely, “many are called” (Matthew 22:14). Paul can say that God “desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:4).

On the other side, the Bible also speaks with striking particularity about God’s effective work in bringing people to actual faith. Jesus says, “All that the Father gives me will come to me” (John 6:37). He tells some who reject him, “You are not among my sheep” (John 10:26). Paul writes that God “has mercy on whomever he wills, and he hardens whomever he wills” (Romans 9:18), and that believers are chosen “before the foundation of the world” (Ephesians 1:4). The same apostle who says God desires all to be saved also says that God “saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began” (2 Timothy 1:9).
What I find striking is that the biblical authors don’t seem to treat these two strands as contradictory. They hold them together without the anxiety we often bring to the question. The same Gospel of John that says “no one can come to me unless the Father who sent me draws him” (6:44) also says “whoever comes to me I will never cast out” (6:37) and “everyone who looks on the Son and believes in him should have eternal life” (6:40). The same Paul who speaks of election also pleads with his hearers: “We implore you on behalf of Christ, be reconciled to God” (2 Corinthians 5:20).

So biblically, I think we can say this with confidence: God’s grace is both universally offered and personally effective. He is the one who seeks, who draws, who opens hearts (Acts 16:14), who grants repentance (2 Timothy 2:25), and who raises the spiritually dead to life (Ephesians 2:5). And yet the Bible also treats human response as real and consequential, faith is commanded, unbelief is condemned, and the invitation is genuinely extended to all.

For someone entering this conversation fresh, I think the healthiest starting point is to refuse the false choice between “God does it all” and “we must do something.” Biblically, salvation is entirely of the Lord, from first to last, and yet we are genuinely called to believe, to repent, to come. The mystery is not a flaw in the system; it’s a humility God builds into the architecture of faith. We come because we were drawn; we were drawn because He loved us first; and when we arrive, we discover that even the coming was His gift.

The debates among Christians are real, and they matter. But they are debates about how to relate these truths, not about whether both are true. The Bible gives us both, and sometimes the most biblical thing we can do is let the tension stand rather than resolve it in a way that flattens one side or the other.

SPECIAL TOPIC: EASTERN LITERATURE talking about the biblical paradoxes.

Did this help? Or are you just “dropping” a question, and move on?

J.

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@KPuff, Thank you

I deeply appreciate your humility and your earnest desire to steer the conversation back toward unity, love, and peace. The very heart of our calling as followers of Christ.

Your definition of prevenient grace as “anticipatory” provides a beautiful framework for understanding how God reaches out to us before we can even reach out to Him. I couldn’t agree more with your strong assertion that God’s grace was never intended to facilitate division within the body of Christ. When pride or differing interpretations cause us to bicker, we lose sight of the incredible love we are called to reflect.

The idea that prevenient grace grants not just the desire but the actual capability to reject worldly sources and move toward God is both comforting and deeply challenging. It makes me wonder something. How do you believe this grace practically shapes our everyday interactions with fellow believers who happen to hold different theological viewpoints?

Peter

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I really appreciate the focus on humility. When we recognize that God’s grace is something given to us rather than something we’ve earned or mastered, it really changes how we view theological differences.

Instead of letting these distinctions become barriers, remembering our shared grace encourages us to approach one another with patience, listen more closely, and extend love even when we don’t see eye to eye on every detail. It’s a helpful reminder that our fellowship is built on His grace, not our perfect agreement.

Shalom, my brother.

Peter

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@PeterC
Thanx for the thoughtful response.

I would like to thoughtfully respond to the question you posed:

While during our earthly journey we encounter many influences, but only by the grace of God do we actually “grow” (1 Cor. 3:6), i.e. mature, conform to the image of Jesus-God. It seems (to me), similar to a space-rocket engine, the grace God acts as divine power to raise a soul from spiritual death, and is the same grace that separates that soul from the dust of earth and sets him on a trajectory to glory. (Philip. 1:6). While not all begin their journey from a single launch-pad, all are pointed toward the same final star. What I witness out the windows of my own space-bound rocket are other rockets traveling at different speeds than I am, at different elevations than I am at, and their trail demonstrates that they started from a different place than I did. The closer I am still to my own launchpad, the greater these differences appear, (and the more they matter to me it seems). While still experiencing the strong pull of earth’s gravity, every other rocket seems to be on the wrong path, and my newly obtained morality compels me to yell through the 3-inch-thick glass porthole at the other rockets to “CHANGE COURSE”.

Now, let me leave that rocket metaphor behind and enjoin the metaphor Jesus used for this process; the process of “conversion and becoming”.

Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. (Matt. 18:3)

As we grow in Christ - as we mature in The Spirit, we escape the gravity of the world’s philosophy; the concept of “growth” acquires a whole new meaning than the world insists it has. It seems as we “mature in Christ” we become more “immature to the world” (like little children). While we were mature adults in the world we were cocksure of our personal beliefs, opinions, and conclusions about life. When the Grace of God came upon us, everything we thought about life changed, but the way we processed those thoughts didn’t (yet). We have just been taught the non-intuitive lesson of how life springs from death…

…unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. (John 12:24)

… now we begin to learn the non-intuitive lessons of how Spiritual maturing involves continually becoming more childlike.

"Blessed are the (childlike) poor in spirit, For theirs is the kingdom of heaven.
Blessed are those who mourn (like children), For they shall be comforted.
Blessed are the meek, For they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness, For they shall be filled.
Blessed are the merciful, For they shall obtain mercy.
Blessed are the pure in heart, For they shall see God.
Blessed are the peacemakers, For they shall be called sons of God.
Blessed are those who are persecuted for righteousness’ sake, For theirs is the kingdom of heaven.
(Matthew 5:3-10 )

Children are weak, and the younger children are the weakest. Children are learning every second, and the younger are learning at the greatest rate. Children are innocent, and the younger children are the most innocent. Children are obedient, and the younger children are the most obedient. Etc… There is so much wrapped up inside Jesus’ metaphor that it would be difficult to unpack it all, but I think you get the drift.

Little children do not feel compelled to change everyone else’s mind about things they are presently sure of, but accept their own small understanding of large concepts. Little children fully expect their own course corrections along the way, always trusting their own destiny, and the destiny of their siblings, to a Benevolent Capable Father. Children realize that “unless the LORD builds the house, they labor in vain who build it; Unless the LORD guards the city, The watchman stays awake in vain” (Ps. 127:1). The young child more fully trusts both growing and guarding to The Only Trustworthy One. The younger a child is the more deference toward others is a normal practice in their life; the younger a child is the less cocksure he is about almost everything except what His Father has told him plainly. The younger a child of God is, the more confident he is that “He who has begun a good work in us all will complete it until the day of Jesus Christ”. (Philip. 1:6)

It is The grace of God that matures us into His life, as it de-matures us away from our old ways of thinking. In my childish opinion, I think there are many in The Body of Christ who eschew becoming childlike, and still believe maturity is marked by education, performance, popularity, intellect, and especially knowledge; many still cling to the worldly understanding of maturity. Like petulant headstrong teenagers, they refuse to yield to the wisdom of childlikeness and yielding. I know this biblical perspective will be rejected by those who are cocksure they are serving God by straightening the trajectory of other rockets. I know they have an ample arsenal to defend their entrenched position. As for me, I’ just enjoying the ride and taking orders.

KP

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Amen and Amen.

I spent decades boning up on comparative theologies, only to return to The Father as I began.

Humble ( as humble as a prideful egomaniac can be ) and contrite.

As much as I’m prone to contemplate the complex mysteries of theology, I try to keep it very simple.

I must be aware of my " itchy ears".

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KP

When you say that grace de-matures us from our old ways of thinking, you are describing what the old writers called mortification, the daily dying of the man who measured himself by his own intellect, his own platform, his own ability to manage the spiritual trajectories of everyone around him. That is real, and it is painful, and it is necessary.

But I want to urge you gently not to let your true insight become a false dichotomy. Childlikeness is not the enemy of adulthood; it is the soul of it. When Paul tells us to put away childish things, he is not rescinding Christ’s command to become like children. He is distinguishing between childish instability and childlike humility. The kingdom is given to those who are humble, teachable, emptied of swagger, not to those who are proud of how little they know. Grace does not make us simpletons; it makes us servants. The same Spirit who produces the fruit of meekness also produces the fruit of self-control and faithfulness, virtues that require a grown-up spine.

Your warning about those who spend their days straightening other people’s rockets is piercing, and I suspect it comes from experience. There is a species of Christian leadership that is really self-justification wearing a Bible cover, and it leaves wreckage wherever it goes. But the answer to proud correction is not the absence of correction. The same apostle who warned that knowledge puffs up also commanded us to admonish one another, to restore the caught brother, to contend earnestly for the faith. The difference is not whether we speak, but whether we speak as those who know we are only beggars telling other beggars where to find bread.

So keep enjoying the ride and taking orders. That posture is rarer than it should be. But do not be surprised if some of the orders you receive require you to open your mouth with gentleness, to use the mind God gave you with precision, and to love the church enough to correct her when she strays. That too is childlikeness, because it is done in dependence, not in dominion.

J.

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Welll said brother.

KP

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@Oakback

I suspect only one who has been truly humbled by the divine will actually come to see himself as a prideful egomaniac. Our flaws are only visible from the vantage point of smallness. The truly prideful egomaniacs that I have known have no idea that they are inclined that way.

As I contemplate my life, only now do I recognize that I never felt “freer”, never felt more alive, never felt more able, never felt more carefree, never felt more in-tune with my surroundings, never felt more safe and secure than when I was about 6.

Only the truly wise have any inkling of how little they know. Albert Einstein said the biggest difference between genius and stupidity is that genius is limited.

Be blessed in Jesus

KP

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