Overbeck 1899, pp. 114–115, Decree 3. "And we understand the use of free-will thus, that the Divine and illuminating grace, and which we call preventing grace, being, as a light to those in darkness, by the Divine goodness imparted to all, to those that are willing to obey this—for it is of use only to the willing, not to the unwilling —and co-operate with it, in what it requireth as necessary to salvation, there is consequently granted particular grace; which, co-operating with us, and enabling us, and making us perseverant in the love of God, that is to say, in performing those good things that God would have us to do, and which His preventing grace admonisheth us that we should do, justifieth us, and maketh us predestinated." Overbeck, J. J., ed. (1899). The acts and decrees of the Synod of Jerusalem, sometimes called the Council of Bethlehem, holden under Dositheus, Patriarch of Jerusalem in 1672. Translated by Robertson, James Nathaniel William Beauchamp. London: T. Baker.
Arminius 1853, p. 472. Arminius, Jacobus (1853). The Works of James Arminius. Vol. 2. Translated by Nichols, James; Bagnall, W. R. Auburn, N.Y.: Derby and Miller.
Aquinas 1954, Art. 3. "[S]ince God's love means something eternal, it can never be called other than prevenient. Grace, however, signifies an effect in time, which can precede one effect and follow another. It may therefore be called both prevenient and subsequent. [G]race is not divided into prevenient and subsequent grace in respect of its essence, but solely in respect of its effects [...]. Aquinas, Thomas (1954). Nature and Grace: Selections from the Summa Theologica of Thomas Aquinas. Philadelphia: The Westminster Press.
Bounds 2011. Bounds, Christopher. T. (2011). "How are People Saved? The Major Views of Salvation with a Focus on Wesleyan Perspectives and their Implications". Wesley and Methodist Studies. 3: 31–54. doi:10.2307/42909800. JSTOR42909800.
Bounds 2011. Bounds, Christopher. T. (2011). "How are People Saved? The Major Views of Salvation with a Focus on Wesleyan Perspectives and their Implications". Wesley and Methodist Studies. 3: 31–54. doi:10.2307/42909800. JSTOR42909800.
Cunningham 2022. "[...] contrasting [the Arminian doctrines of universal vocation and sufficient grace] with the doctrines generally held by Calvinists, in regard to effectual calling and efficacious grace." Cunningham, William (2022). "Efficacious Grace Vs Arminian Prevenient Grace". Monergism. Retrieved 2022-12-01.
Denzinger 1954, ch. Second Council of Orange, art. 199. "We not only do not believe that some have been truly predestined to evil by divine power, but also with every execration we pronounce anathema upon those, if there are [any such], who wish to believe so great an evil." Denzinger, Henricus (1954). Enchiridion Symbolorum et Definitionum (30th ed.). Freiburg im Breisgau: Herder.
Wiley 1940, ch. 26. "Vocation or Call is further distinguished as the Indirect or universal call, and the Direct or immediate call [...] By the Universal Call, or Vocatio Catholica, is meant that secret influence exerted upon the consciences of men, apart from the revealed Word as found in the Holy Scriptures." Wiley, H. Orton (1940). Christian theology. Vol. 1. Kansas City, MO: Beacon Hill Press.
