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I. Introduction As the title proclaims, grace isn't a static concept or materialized in order to keep the existing condition or form of what it inhabits. In his Instructions for Children, John Wesley defined grace as "the energy of the Holy Spirit, allowing us to act and serve and love God." We learn from Wesley where we locate the Holy Spirit there is also Christ and that it is the Holy Spirit which brings forth our faith in Christ and the Holy Spirit is the divine broker that prevents us out of perpetuating sin in the world. Therefore, in order to understand what it means to experience tranquility and tranquility in the theology of John Wesley, this respective discourse must privilege Spirit talk with the pneumatological assumption that grace is both the gift and signs of the divine activity of the Spirit at work in humanity. The objective of this work will be to describe Wesley's understanding of grace and salvation as derivative of his engagement with both Eastern and Western theological anthropology and pneumatology. By identifying the influence of scholars like Jacobus Arminius, Jeremy Taylor, Thomas à Kempis, and William Law, this work will also notice the ways in which Wesley's doctrine of grace and salvation is much more fully consummated in his engagement with the African and Greek Christian traditions represented in the work of the Cappadocians, St. Macarius of Egypt, and Ephrem Syrus. We can attribute the optimism in Wesley's theological anthropology to these resources as well his comprehension of the Spirit as both a workforce that's active in the creation of humankind in addition to a regenerative force busy in the Christ event and in the re-creation of humankind in communion with God. The second objective of the wo...