What is prevenient grace?

Some have described it as grace that comes before we knew we needed grace.

Others explain that it's a necessary grace that precedes faith.

If that is all that is meant by the term prevenient grace, then all theologians could agree. All sound biblical theologians

affirm that God graciously takes the initiative in salvation. But historically, Armenians

mean something more than just, quote, a necessary grace that precedes faith when speaking of

prevenient grace. After all, the incarnation of Christ,

the cross of Calvary, His resurrection, the very gospel itself are all works of prevenient

grace that come before our faith in Him. Some believe that simply not enough grace, but that God must infuse with some

extra work of grace into the lives of people so that they can believe the revealed gospel truth.

For some reason, they believe that God's grace needs more grace to work. This point of contention goes back to one's understanding of total depravity.

Do we understand it simply as being sinful, fallen humanity, that are under condemnation for our sin?

Or do we agree with the Calvinistic understanding of total depravity, which is understood as moral

inability, that we are born corpse-like dead, more dead like Lazarus than like the prodigal son,

and thus unable to confess our sin, even in light of God's gracious gospel appeal?

Some Armenians actually affirm the Calvinistic view of moral inability and teach

that prevenient grace is the remedy for this innate corpse-like condition. Prominent Calvinistic pastor

John Piper explains the dichotomy between Calvinism and Armenianism on this point of contention.

There, historic Armenianism agrees with Calvinism that fallen man, apart from special grace,

cannot give himself life or produce his own faith.

The difference lies in what this divine grace does

in the human heart and how it relates to the will of man. As John Piper explained, both Calvinist

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