The term “prevenient grace” is not in the Bible. Indeed, this whole way of speaking of different kinds of “graces”—“prevenient grace,” “saving grace,” “sanctifying grace”—is not the way the biblical writers speak of grace. Where then did this language and phraseology come from?

There is a difference between providential grace and prevenient grace. Providence is how God provides for the sustenance and provision of his creation.¹ God “sees to” (Gen. 22:8, 14) what is needed to sustain the world and to provide for individual persons. How God’s providence affects each person’s life is profoundly mysterious. When and where and into what family one is born is a question of providence. Why one person is born into a Hindu family in India in 1765, while another person is born into a Christian family in Canada in 2015 are matters of providence.

Every miracle of Jesus had a spiritual, emotional, and physical effect. In some cases, people came to the Lord for healing from diseases, and He proclaimed salvation upon them. In other cases, people came with spiritual needs, and He restored them spiritually, emotionally, and physically. In all cases, Jesus restored the person completely after their encounter with Him. In Christ, all things are made new—always!

One of the most striking aspects of the creation narrative is the concept of tobh or tov, God’s proclamation that His creation is defined by His inherent goodness. It is an expression of congruence between the Maker and that which He has made, the resonance of love between a Father and that which has been birthed into existence. Inherent in this goodness, we see connectedness and relationality as defining features of the created world, epitomized by the first man’s awakening attunement to God, to creation, and ultimately, to another—woman.

HT: The Nazarene Manual speaks out against sexual violence in many forms (including rape, sexual assault, sexual bullying, hateful speech, marital abuse, incest, sex trafficking, forced marriage, female genital mutilation, bestiality, sexual harassment, and the abuse of minors and other vulnerable populations). How has your work encountered these sad realities in our world?

“It’s not a big deal.” My neighbor spoke those words with conviction as we chatted over the fence, and then she walked back to her house. Her relationship with her live-in boyfriend was over. They were splitting and going their separate ways, and her words implied that none of it mattered. Yet somehow, I was not convinced. Apparently, the upcoming separation was the result of a new job opportunity for her. She wanted me to believe that forfeiting her relationship was little more than a minor inconvenience, the unavoidable price of chasing a career dream.

I am tempted by same-sex attractions.

I have been for years, yet I have never been able to adopt the term “gay Christian” for myself. Understanding the reason for this predicament has taken some time. I have often considered doing so, questioning whether my rejection of the identity was simply me being too pedantic, too restrictive, or too prescriptive.

Our worship of Christ is essential in the ordering of life. Putting God first in all aspects and responding to His call must be the central focus of each Christian. When God is not glorified, a disordering occurs for the individual that ripples into society. In this chaotic and fallen state, creation worships itself or a distorted view of the Creator—the truth about God is traded for a lie. Thus, human desire gets fractured, “resulting in behaviors that elevate self-sovereignty, damage and objectify the other, and darken the path of human desire.”

Dr. Randy L. Maddox (RM), who is the William Kellon Quick Professor of Wesleyan and Methodist Studies at Duke Divinity School and a leading scholar on the life and work of John Wesley, sat down with Holiness Today to discuss John Wesley’s contribution to worship in the church.

We often teach that the “Reformation period” ended in the late 1700’s, as the separation of church and state became viewed as a powerful and preferred ideal within Western political imaginations and structures. Interestingly, however, there are some who include the Reformation as merely the first half of the current “Modern period.”1