The concept is also present in Eastern Orthodoxy and Wesleyan-Arminian theology where prevenient grace is understood as universally dispensed, enabling all individuals to have faith while leaving acceptance dependent on libertarian free will.
In Reformed theology, it appears in the form of effectual calling, through which God's grace irresistibly leads certain individuals to salvation.
The concept of "prevenient grace" was originated and developed by Augustine of Hippo (354 – 430),[1][2] based on St. Ambrose's (c. 339 – c. 397) writings.
[20] Prevenient grace first imparts essential spiritual enlightenment, after which the power to believe is granted exclusively to the elect.
Semi-Pelagianism was a moderate form of Pelagianism which teaches that the first step of salvation is by human will and not the grace of God.
[26][27][28] It defined that faith, though a free act of man, resulted, even in its beginnings, from the grace of God, enlightening the human mind and enabling belief.
[36] Boniface II (died in 532) writing to Caesarius of Arles, confirmed the notion of prevenient grace: "[W]e confirm by the authority of the Apostolic See your confession, in which in the Opposite way you explain that right faith in Christ and the beginning of all good will, according to Catholic truth, is inspired in the minds of individuals by the preceding grace of God.
"[37] 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.
[39] 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.
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.
"[42] In responding to Calvinism at the Synod of Jerusalem (1672), the Confession of Dositheus, describes the operation of the prevenient grace in the process of salvation.
[9] Once regenerated, an individual can perform spiritual good but remains reliant on divine grace to guide and precede their actions.
[46] John Wesley in his sermon #85, "On Working Out Our Own Salvation", 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."
One of the best known hymns written about this 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).
[47] Calvinists have their own doctrine of prevenient grace, which they identify with the effectual calling and which is immediately and necessarily followed by faith.
[63][64][65][66][67] According to this concept, the Holy Spirit can create in some people effects which are indistinguishable from those of the irresistible grace of God,[68] producing also visible "fruit".
[69] Temporary grace was also supported by later Calvinist theologians such as Theodore Beza, William Perkins,[70] John Owen,[71] A. W. Pink[72] and Lorraine Boettner.
[47] Concerning the operation of temporary grace supposed to explain apparent apostasy, non-Calvinists find it contrary to the revealed character of God,[74] and leaving Christian believers without real assurance of salvation during their life.