Means of Grace

In doing our reading this week, I focused specifically on the sermon "The Means of Grace".  I think that this topic, especially concerning Sacraments, is difficult and often misunderstood in my own tradition and among the wider Christian tradition.  The connection between the "means" and God's grace is important, but the topic is often rather messy.  I'm going to list some of my observations, kind of bullet-point style.

1) Wesley is concerned with grace primarily as it relates to "salvation".  Wesley, at least in this sermon, speaks about God's grace and the means by which grace is communicated almost exclusively in terms of those who are seeking to make the move from almost Christian to altogether Christian.  Wesley talks extensively about and to persons "waiting" for God's saving grace.  Prayer, Scripture, and even Communion are all explained in terms of their ability to facilitate God's salvific action.  I think it is safe to assume that Wesley didn't understand grace in only salvific terms, since he claims that he himself will continue to make use of the means of grace until his death, but it is interesting that Wesley's focus remains on the moment of deep, inner conversion.  I don't think many in my tradition would construe the means in this way.

2) Wesley forgot a Sacrament.  Where did Baptism go, dude?  I suspect that Wesley's reason for not speaking about baptism relates to my first point.  If Baptism is something which the converted undergo, then it need not be spoken about as a means of grace for those seeking conversion.  The fact that baptism finds no place in this discussion of the means of grace seems to point to a weakness in Wesley's discussion of grace in this sermon.  Surely it is important to recognize and discuss the sort of grace received by those who have been converted, as well as the means by which that grace is received.  Baptism is such a huge topic in the Christian world that it is jarring for Wesley to leave the topic out all together.

3) I think that what Wesley does well in this sermon is the maintenance of the tension between God's free action in giving grace and human responsibility and freedom in seeking God's grace.  Wesley is very careful to say that both things are true.  It is true that God can give grace whenever and however He would like, and that nothing done by humans somehow obligates God to give grace.  At the same time, however, Wesley is clear to say that any person who truly seeks God's grace, especially by making use of the ordained means of grace, will not be disappointed.  This is not a conferral of power upon the means of grace, it is a robust affirmation of God's character as loving.  Wesley simply trusts that God loves His people enough to give grace to all who seek it.  He may give it before they even ask, and he is not obligated to give it whenever anyone might ask.  He will, however, because He is the God of love, always extend grace to those who seek Him.

4) Wesley's understanding of the salvation process is still a bit strange to me.  He very clearly lays out his understanding of a normative salvation experience in this sermon.  It begins with a realization of one's sinfulness, usually by hearing from someone.  That person may then be prompted to read the Scripture, which only further convinces of sin and prompts the sinner to turn to God.  This person is then prompted to speak to others and to God about this predicament, i.e. prayer.  Wesley seems to suggest that this person might also partake in the Lord's Supper as a remembrance of Christ's death at this point, prior to conversion.  After all these things, God may, "in a manner that pleases him, speak to his heart". (This is all on page 168-9 of the Outler text).  What is the role of grace in the entire process leading up to true conversion?  How much of the initiation and continuance of that process is up to God and how much up to the sinner?

I think Wesley's sermon has a lot to offer those in my own theological tradition.  We have often relegated the means of grace, other than Scripture, to a lowly place and they are in need of a reframing and renewal.  There is still part of this discussion lacking, however, particularly the nature, means, and purpose of grace after conversion and the role and purpose of baptism.  I greatly appreciate Wesley's general position regarding the means of grace, but I would like some more clarification on the particulars.