The Crucial Thread of Prevenient Grace: A Wesleyan Perspective on Divine Drawing

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Prevenient grace is foundational to the Wesleyan faith. There is a deep beauty in knowing that Christ draws all people to himself and is always at work in that process. Though Christians can disagree over specific aspects of grace, I would respectfully offer that within the Wesleyan-Arminian tradition, the doctrine of prevenient grace is not just a theological thread; it's a crucial underpinning that shapes our understanding of God's relationship with humanity. Without prevenient grace, Wesleyan soteriology crumbles, and our optimism regarding the possibility of salvation for all people is significantly challenged. 

In this article, I seek to explore the nature of prevenient grace while contrasting it with the Reformed doctrine of common grace, particularly through the New Testament's concept of “drawing.” My hope is that this exploration is not merely an academic exercise, but is instead a journey to the heart of our faith, revealing how divine grace precedes, pervades, and prepares us for a life in Christ. 

Common Grace and Prevenient Grace

Before delving into the concept of "drawing,” it's essential to distinguish between the Calvinist view of common grace and the Wesleyan view of prevenient grace. These concepts, while addressing the universality of God's grace, articulate it in markedly different ways, laying the groundwork for understanding the unique Wesleyan perspective on how God draws humanity to Himself.

Arminian aspersions aside, Reformed theologies of grace do indeed reveal a loving God who lavishly shares grace to even those who are not saved. In Calvinist theology, common grace is understood as God’s expansive benevolence that extends to all of creation, reflecting a divine kindness that permeates the fabric of everyday life. This grace manifests through myriad blessings such as nourishment provided by rain on crops, the emotional resonance found in nature's beauty, the innovative leaps spurred by human intellect and creativity, and the foundational order enabling societies to thrive. 

Each of these, in the Calvinist view, is a tangible expression of God’s goodwill, designed to sustain the world and foster human flourishing amidst the fallen state of sin. These expressions of common grace serve as a testament to God’s unwavering kindness and His commitment to the well-being of His creation, showcasing a universal care that extends beyond distinctions of faith or creed.

There is beauty in the Calvinist view of common grace, but it is crucial to differentiate this grace from prevenient grace. As elucidated by R.C. Sproul in A Loving Provision, common grace, while universally distributed, has no part in the journey toward salvation. Sproul asserts, 'We must not think of common grace as a saving grace given indiscriminately…Common grace does not include within it the divine and sovereign selective grace that is reserved for His elect.' 

This distinction underscores a key theological nuance. Common grace in the Calvinist view is God’s gift to all humanity, sustaining societal order and human welfare, yet it operates separately from the grace that brings individuals to salvation. Even so, the Calvinist interpretation of common grace acknowledges God’s general benevolence to all creation while maintaining the particularity of saving grace for those He chooses. 

On a positive note, through common grace Calvinists articulate a vision of a God who is actively involved in the sustenance and enrichment of the world at large, demonstrating a generosity that pervades the sinful inclinations of humanity. It is a theological stance that celebrates God’s omnipresent kindness, yet it also sets the stage for a deeper exploration into the nature of saving grace, inviting reflection on why this common grace cannot also be a drawing grace.

Prevenient Grace: A Wesleyan Viewpoint

Wesleyan theology presents prevenient grace not merely as an expression of divine kindness but as a dynamic and engaging force that initiates the journey toward faith. John Wesley, in The Scripture Way of Salvation, encapsulates this concept, stating, "If we take this in its utmost extent, it will include all that is wrought in the soul by what is frequently termed 'natural conscience,' but more properly, 'preventing grace'; —all the drawings of the Father." This drawing of the Father transcends the general welfare or societal harmony; it operates on a deeply personal level, stirring the human heart toward an awareness of God's nearness and the reality of our need for redemption.

For Wesleyans, prevenient grace occurs unfailingly through Word and Sacrament, but it can also manifest in unexpected ways. Perhaps a person experiences a resonant spark of Christ’s love in the quiet contemplation of nature's beauty, the creative process, or the profound solidarity found in community service. It might emerge as an unanticipated clarity or conviction, not just during a sermon, but also in a conversation that unexpectedly turns one's thoughts towards God. Such moments, whether they occur within the walls of a church or in the secular expanse of daily life, signify the whisper of prevenient grace calling individuals to recognize and explore a deeper connection with the divine.

Unlike the Calvinist perspective, which views common grace as a broad yet ultimately non-drawing kindness, Wesleyan theology identifies prevenient grace as aiming to lead individuals to a saving knowledge of Jesus Christ. We are quick to affirm that it is not saving grace, but it is grace that draws sinners to salvation for those with ears to hear.

"Drawing All" in the New Testament

Understanding the concept of prevenient grace and its biblical foundation involves more than just theoretical knowledge; it requires delving into the Scriptural basis for this grace and its universal application, as clearly articulated in the Bible. Fortunately, Scripture is replete with references to divine "drawing," providing a solid foundation for the Wesleyan interpretation of universal grace.

In John 12:32, Jesus' proclamation, "And I, when I am lifted up from the earth, will draw all people to myself," stands as a pivotal testament to the nature of this divine drawing. This statement does not imply a selective or exclusive attraction but signifies a universal outreach, indicative of God’s drawing and prevenient grace extended to every individual. 

This universal drawing, facilitated through Christ's crucifixion, is echoed throughout both the Old and New Testaments. For example, John 6:44, where Jesus says, “No one can come to me unless the Father who sent me draws him,” reinforces the necessity of divine initiation for salvation, setting up his statement in John 12 I mentioned above. Furthermore, passages like Matthew 11:28-30, where Jesus offers rest to all who come to Him, and Acts 17:26-27, where Paul speaks of God’s grace being available to all nations, emphasize the scope of God's grace and its intention for all humanity.

Titus 2:11 expands on this, stating, "For the grace of God has appeared that offers salvation to all people," highlighting the universality of prevenient grace. This scriptural narrative underscores the Wesleyan belief in a grace that precedes salvation, enabling individuals to freely respond to God's call. It is a grace that acts upon all hearts, gently drawing humanity back to its Creator and countering the effects of sin that have marred the human will and capacity to seek God.

Calvinists maintain that "drawing" in texts like John 6:44 signifies an exclusive, irresistible summons to the elect, and they interpret "all people" in John 12:32 as referring to all types rather than every individual. However, the New Testament's consistent employment of the Greek term "pantas" (meaning "all") suggests a broader divine invitation. Notably, in John 12:32, the absence of a definite article before pantas strongly implies that "all" indeed encompasses everyone, not merely a select group within the entirety. This interpretation is bolstered by the broader scriptural narrative, from the prophets' calls for all nations to turn to God (as seen in Isaiah 45:22) to the apostles' declarations of the gospel to all people (highlighted in Romans 1:16). This collective scriptural testimony lends weight to the Wesleyan perspective of God's grace universally drawing all people, thereby allowing for everyone’s free response, contrary to the notion of a call limited to a predestined few.

The Cross and the New Covenant

In the context of John 12:32 and the crucifixion, Jesus's actions on the cross exemplify the ultimate act of drawing all people to Himself, including His executioners. This act is a vivid manifestation of the universal appeal of God's grace, transcending personal sin, cultural, religious, and social barriers. When Jesus says, "And I, when I am lifted up from the earth, will draw all people to myself," He underscores the magnetic power of His sacrifice, capable of attracting every human heart, including those who were directly responsible for His death.

The Roman guards, witnesses to the crucifixion, are a case in point. Their exposure to Jesus's divinity at the moment of His death marks a critical instance of this drawing power. As recorded in the Gospels, even a Roman centurion, witnessing the events surrounding Jesus's death, proclaimed, "Truly this was the Son of God!" (Matthew 27:54). This recognition signifies the breaking down of the ultimate barrier of sin and hostility, as even those considered outsiders and enemies are moved to acknowledge Jesus's divine nature.

This moment of recognition by the Roman guards is emblematic of the New Covenant's promise: a universal drawing of hearts towards God, facilitated not by human effort but by divine grace. Through the cross, Jesus embodied and enabled prevenient grace, which reaches out to all humanity, enabling an internal transformation that aligns hearts and minds with God's will. The cross thus stands not only as the instrument of Christ's suffering but as the beacon of hope and the means by which God draws all, even His executioners, towards Him.

This internal drawing, intrinsic to the New Covenant, heralds a new era where the relationship between God and humanity is defined by grace. It ensures that everyone, even those who stood against Jesus in His final moments, are drawn to God through the cross, reflecting the boundless and inclusive nature of His love and grace.

Implications for Doctrine and Dialogue

For Wesleyans, the doctrine of prevenient grace, underpinned by the universality of Christ's drawing power, is not just a theological nuance but a cornerstone of our understanding of salvation. It affirms that God's grace is actively working in every life, restoring the image of God and the ability to freely respond to divine love. This perspective fosters a hopeful and inclusive view of salvation, emphasizing God's relentless pursuit of humanity.

I am often reminded through dialogue with Calvinist friends that they are missing much of the joy of Christian witness. They cannot say with any sense of certainty that the people to whom they evangelize are truly drawn to faith by God. Wesleyans, on the other hand, joyfully affirm that God's universal, transformative grace is evidenced to all people in the drawing power of Christ's cross.

In my role as an Air Force chaplain, I see the benefits, blessings, and necessity of this approach to sharing Jesus with people. Numerous individuals who haven't encountered Christ sense a void in their lives. They experience a tug or attraction toward faith, yet grapple with making the connections clear. As believers in the active grace of God, our responsibility is to have faith in God's universally guiding presence and to testify to this presence in the lives of those seeking Jesus, most especially when they are not yet aware that it is Jesus they need. 

Prevenient grace is thus a foundational, indispensable thread that holds together the Wesleyan-Arminian theological tapestry. It is a significant source of our unbridled optimism that we can see God’s work within everyone we meet. It tells the story of a God who, through Christ's cross, universally draws all people through a transformative New Covenant grace.

Adam Roe is an Elder in the Western States Conference of the Global Methodist Church. He serves as a chaplain at Luke Air Force Base in Phoenix, AZ.