I. IntroductionAs the title proclaims, grace is not a static concept or materialized in order to maintain the existing state or form of that which it inhabits. In his Instructions for Children, John Wesley defines grace as “the power of the Holy Spirit, which enables us to behave, love, and serve God.” Wesley teaches us that where we find the Holy Spirit, there is also Christ and that it is the Holy Spirit who gives rise to our faith in Christ and that the Holy Spirit is the divine agent who saves us from perpetuation of sin in the world. Therefore, in order to understand what it means to experience grace and salvation in John Wesley's theology, this respective discourse must privilege the discourse of the Spirit with the pneumatological hypothesis that grace is both the gift and evidence of the divine activity of the Spirit at work in humanity. The goal of this work is to describe Wesley's understanding of grace and salvation as derived from his engagement with Western and Eastern theological anthropology and pneumatology. Identifying the influence of scholars such as Jacobus Arminius, Jeremy Taylor, Thomas à Kempis, and William Law, this work will also note the ways in which Wesley's doctrine of grace and salvation is more fully consummated in his engagement with Christians Africans and Greeks. traditions represented in the work of the Cappadocians, Saint Macarius of Egypt and Ephrem Syrus. We can attribute the optimism of Wesley's theological anthropology to these sources as well as to his understanding of the Spirit as both a generative force active in the creation of humanity as well as a regenerative force active in the Christic event and in the recreation of humanity. humanity in communion with God. The second objective of this work...... middle of article ......tion in Pseudo-Macarius and John Wesley » Pacifica 11 (February 1998) 54-62 John Wesley, The Means of Grace, 2: 1Ibid. 2:6-7Ibid.5:4John D. Zizioulas, Being in Communion: Studies in Character and the Church (Crestwood, NY: St. Vladimir's Press, 1985) 18Ibid. 19Idem. 20-21 Ibid, 22 Ted A. Campbell, “Methodist Ecclesiologies and Methodist Sacred Spaces,” in Orthodox and Wesleyan Ecclesiology edited by S. T. Kimbrough (Crestwood, NY: St. Vladimir's Seminary Press, 2007) 218; John Wesley, Works of John Wesley, 18: 537 Ibid, 20: 321 Cf. Zizioulas, Being as Communion, 220, because the author describes the “relational reality of the Church” as being a manifestation of the Triune God. Here I establish continuity between Zizioulas' description and the way Wesley refers to the transformation of the believer due to his new birth in the Spirit..