I. IntroductionAs the title proclaims, grace is not a static or materialized concept to maintain the existing state or form of that which inhabits. In his Instructions for Children, John Wesley defined grace as “the power of the Holy Ghost, which enables us to do well, and to love, and to serve God.” We learn from Wesley that where we find the Holy Spirit there is also Christ and that it is the Holy Spirit who brings out our faith in Christ and the Holy Spirit is the divine agent who saves us from perpetuating sin in the world. Therefore, 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 assumption that grace is both the gift and the evidence of the divine activity of the Spirit to the works in humanity. The goal of this work is to describe Wesley's understanding of grace and salvation as derivative of his engagement with both 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 African and Greek Christians . traditions represented in the work of the Cappadocians, Saint Macarius of Egypt and Ephrem Syrus. To these sources we can attribute the optimism of Wesley's theological anthropology and his understanding of the Spirit both as a generative force active in the creation of humanity and as a regenerative force active in the Christ event and the re-creation of humanity. humanity in communion with God. The second objective of this work...... half of the article ......tion in Pseudo-Macarius and John Wesley”Pacifica 11 (February 1998) 54-62John Wesley, The Means of Grace, 2:1Ibid. 2:6-7Ibid.5:4John D. Zizioulas, Being in Communion: Studies in Personality and the Church (Crestwood, NY: St. Vladimir's Press, 1985) 18Ibid. 19Ibid. 20-21Ibid, 22Ted 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: 537Ibid, 20:321Cf. Zizioulas, Being as communion, 220 since the author describes the "relational reality of the Church" as a manifestation of the Trinitarian God. Here I am drawing a continuity between Zizioulas' description and how Wesley refers to the transformation of the believer because of his new birth in the Spirit.