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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.
Augustine developed the concept of "prevenient grace". [ 62 ] [ 63 ] In response to Pelagianism , he argued that prevenient grace is necessary to prepare the human will for conversion . [ 63 ] When Pelagius appealed to St. Ambrose (c. 339 – c. 397) to support his view, Augustine replied with a series of quotations from Ambrose which indicated ...
Lewis Sperry Chafer (1871 – 1952) influenced modern free grace theologians. [14] [15] [16]The doctrines of Sandemanianism concerning salvation, which were popularized by the non-comformist Robert Sandeman (1718 – 1771) and the Baptist preacher Archibald McLean (1733–1812) have often been compared to some segments of the modern Free Grace movement.
[100] [102] Cassian, whose writings survived, argued for prevenient grace that individuals could accept or reject. Other semi-Pelagians were said to undermine the essential role of God's grace in salvation and argue for a median between Augustinianism and Pelagianism, although these alleged writings are no longer extant. [ 103 ]
The disagreement over prevenient grace is centered around its recipients (Calvinists claim it is given only to the elect, whereas Wesleyans believe it is given to all) and its efficacy (Calvinists believe this grace is irresistible, meaning its recipients necessarily "repent and believe," whereas Wesleyans argue that this grace enables but does ...
In 529, the Second Council of Orange addressed Semi-Pelagianism and declared that even the inception of faith is a result of God’s grace. [17] [18] [19] This highlights the role of prevenient grace enabling human belief. [20] [21] This view, often referred to as "Semi-Augustinian," is therefore described as "God-initiated synergism".
While baptism imparts regenerating grace, its permanence is contingent upon repentance and a personal commitment to Jesus Christ. [93] Wesleyan theology holds that baptism is a sacrament of initiation into the visible Church. [94] Wesleyan covenant theology further teaches that baptism is a sign and a seal of the covenant of grace: [95]
Nature of grace – Arminians believe that, through prevenient grace, God universally restores the individual spiritual ability to choose and that subsequent justifying grace is resistible. [206] Calvinists however, assert that God's effectual call is given only to the elect and that subsequent grace is irresistible. [207]