Can I Ask That? – Part Twenty Three – Wha Are the Means of Grace?

Eddiebromley - June 25, 2025

Isaiah 55:6-7

New International Version (NIV)

“Seek the Lord while he may be found; call on him while he is near.

Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon.”

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What is a Methodist, and why does it matter?

Before I answer that question, I want to start by telling you something about my spiritual journey. I am an adult convert to Christianity. As an adult convert, I had the luxury of choosing my spiritual home without any pressure from my family. At best, they were indifferent about me going to church. In other words, I was free to pick my denominational affiliation. I chose to be a Methodist and am still satisfied with that choice. I want to tell you why

I need to start by revisiting our first question. What is a Methodist, and why does it matter? A Methodist is a Christian who has been influenced by the work of John and Charles Wesley. These two brothers started a renewal movement designed to revitalize the Church of England in the18th century. The result of the Methodist movement was a revival that lasted for 180 years in England and the United States, and which continues today in countries all around the world.

Some people call this revival the Wesleyan revivals. Also, some people speak of Methodists as being a part of the Wesleyan movement. Simply put – John and Charles Wesley have had a profound influence over many millions of Christians around the world.

The revival of the 18th century benefitted the Church of England but had an impact well beyond the bounds of that church. And, those who follow the lead of the Wesley brothers are not all a part of the same church. The work and influence of the Wesleys led to the creation of dozens of denominations. These denominations are made up of over 70 million Christians. All of these Christians can be said to be a part of the Wesleyan movement. And, all of them can be spoken of as Methodists, though not all of them call themselves Methodists. I will use the term Methodist to refer to all Christians who pursue God in the way taught to us by the Wesley brothers.

The Methodist movement spread broadly and quickly, drawing a lot of attention from the public. Within just a few years, Methodists were at the center of public discourse. Nearly everyone had an opinion about them, much of which people based upon misinformation. When the Methodist movement was about four years old, John Wesley decided to clarify to the public what the Methodist movement was all about. In 1742, John Wesley wrote the small book, The Character of a Methodist. In this book, John Wesley wanted to clarify what it means to be a Methodist. John pointed out several things:

First, Methodists are not distinct for what we believe. As to beliefs, Methodists hold to all of the same core beliefs as other Christians. We accept the teachings of the Old and New Testaments, as the word of God. We affirm the words of the Ecumenical Creeds, including the Apostles’ and Nicene Creeds. Most importantly, we believe that the life, death, and resurrection of Jesus Christ, along with his teachings, are central to the Christian faith.

Second, Methodists do not have a particular style or manner of worship. Around the world, Methodists worship in myriad ways. Some Methodists prefer informal services of song and preaching. Others express themselves to God through vibrant Pentecostal and charismatic worship services, while others choose to attend services of high-liturgy. A wide array of influences from every stream of Christianity have been used to contribute to the way Methodists worship.

Third, Methodists do not have a particular way of dressing or speaking. There are no cultural distinctions to which Methodists cling. So what sets us apart?

John Wesley said a Methodist is one who loves the Lord with all one’s heart, mind, soul, and strength, and who loves one’s neighbor as oneself. A Methodist is one who is known for having a living faith, expressing itself in love. At this point, Wesley anticipates his reader’s response.

“If anyone says, ‘You are only describing what it means to be a Christian! You have pointed out nothing new.’ To that, I would say you are right. You are speaking the truth. I know that I have not described anything original. It is my hope and my prayer that it is clear to everyone that I, and all who follow my leadership, absolutely refuse to be distinguished from others, except by the most common principles of Christianity. It is plain, old fashioned Christianity that I teach, renouncing and rejecting all other marks of distinction” (paraphrased).

To summarize the words of John Wesley, the goal of a good Methodist is to be a real Christian. A Methodist who achieves this goal will be indistinguishable from any other real Christian. So, why use the word Methodist at all? To answer that question, and to get at what it means to be a Methodist, we need to back up and find out what the Methodist movement was originally about.

The name Methodist was given to us by our critics. The leaders of the Methodist movement did not intend to start another denomination. They started the Methodist movement as a way of revitalizing the churches that already existed in England and America in the 18th century.

The founding leaders of this movement were first called Methodists because of their methodical way of pursuing the Christian life. They taught people a particular way of pursuing God and of growing in faith. This method consisted of two ideas, neither of which was new or original. The method incorporated two ideas Christians had known and practiced for centuries. These two ideas were the use of spiritual disciplines and meeting together in small groups.

Briefly summarized, Methodism is a way of living out the Christian faith. It is a way of approaching spiritual growth and development. Methodism is the radical idea that God is committed to the goal of seeing to it that each of his children becomes spiritually mature. God is so committed to this goal that he has provided us with a reliable pattern, that when followed, always results in spiritual maturity. God has taken most of the guesswork out of the process so that we can pursue with confidence our own spiritual development.

Critics called the men and women who followed and taught these ideas to other people Methodists. The name was meant to make fun of followers of the Wesleys. The critics of the Wesleys called their followers Methodists because of the method they used to help people grow spiritually.

The ideas that the Methodists followed and taught to others were not unique. Each idea came from the common heritage that belongs to all Christians. Following the Methodist approach to Christian spirituality often causes the one following it to be more committed to basic Christianity, and less insistent about others following their lead. In other words, Methodists are usually fairly easy going about the differences that exist among Christian denominations. Most Methodists are focused on the most basic features that unite Christians and less focused on the differences that divide Christians.

But, there is a real benefit that comes from following this method. It puts the one following it on a collision course with the living God. It is a very reliable way of finding God and experiencing God’s grace regularly. If that intrigues you, I would like to share some of the scriptural principles upon which we build this method.

Scriptural Foundation

The book of Acts tells us about the birth of the church. The earliest Christian community had certain distinguishing practices that set it apart from the people around them. These spiritual practices didn’t separate the early Christians from their neighbors, but these practices highlighted the fact that Christians were different from their neighbors.

These spiritual practices shaped their lives, individually and collectively. Through the centuries, Christian people have continued to use the practices as a way of seeking to become authentically Christian. Today we can say with confidence that these practices are both time tested and Biblically based. And, when used in the right ways, they will help us to open ourselves to God’s grace and to stay open to it. That is what we learn from Acts chapter two.

In Isaiah one, we learn that these spiritual practices are completely useless if we have shut God out of our hearts. It is possible to be very busy doing religious things, while having no interest, whatever, in encountering God. Speaking for the LORD, Isaiah tells the people of his day that their spiritual practices had become revolting to God. Their solemn feasts, their fasting, and their public worship services had become despicable to God.

Undoubtedly, this must-have shocked Isaiah’s audience. After all, they were doing what God had commanded them to do in the book of Leviticus. The people were doing what God commanded them, sort of. So why were their religious and devotional acts un-acceptable to God? Had God changed his mind? Did he regret writing the book of Leviticus? Had he become anti-semitic? No. God gave the spiritual practices described in the book of Leviticus to the people as a gift. These gifts gave the people proper and fitting ways of expressing their love to God. They were also supposed to be a means by which the people would keep their hearts open to God’s grace.

Sadly, the people of Isaiah’s day had taken all of these gifts from God and turned them into an idol. In other words, these ways of worshiping, praying, and staying in love with God had become a substitute for God. They became an end in themselves. Turning spiritually good things into idols is a spiritual danger that is not peculiar to Jews. Even non-traditional, free-church, charismatic Christians can fall into this trap. When we love our way of worshiping more than the one we are worshiping, we turn worship into an idol.

We can play games with spiritual disciplines by turning them into a religious show for others, or by turning them into a distraction to keep ourselves from noticing God. We can use these practices to keep God at bay. The very gifts God gives to us to help us nurture our relationship with him can become something that comes between God and us.

And, when we do so, we miss out on the only good reason for participating in these spiritual acts, which is to stay open to God’s grace. When we miss out on that, we miss out on the only thing that makes spiritual practices worth doing. Today I want us to look at how spiritual practices can become a powerful way of staying open to the presence of God’s grace.

Part One: Growth by Design

It is God’s desire for us to grow spiritually. It is his goal for us to become more like Christ, maturing in our relationship to God and other people. Yet, many Christians are unsure about how growing in Christ is supposed to happen. Some Christians think that we have no part to play. They leave spiritual growth to chance. They hope that by accident, or by God working in some mysterious way, God will turn them into spiritually mature people. Other Christians think that spiritual growth is completely up to them. They believe that hard work and good intentions are key to becoming the kind of people God wants us to be.

God’s design is different from both. Now, please do not misunderstand. God does work in some mysterious ways that are beyond our comprehension. It is also true that the Christian life does require some hard work and sacrifice. But there is something more that needs to be said. God has provided a regular, predictable path for us to follow. He has given us a plan for growth. He has provided a pattern.

This pattern does not cause growth to occur. Rather, it allows for growth and creates the best conditions for that growth. God’s plan helps us to keep our hearts open to God’s grace. When our hearts are open to God’s grace, God himself does the work of transforming our lives and growing us spiritually.

Part Two: Growing Together

God’s design for our growth is made up of spiritual practices. But the ideal is not just having individuals working on the project alone. Yes, every Christian needs to integrate spiritual practices into his/her life. And, no two Christians will do so in the same way. But notice the pattern set for us in Acts chapter two. The Bible tells us that the early Christians were making the Christian journey together. They shared a common life, and by doing so, assisted one another in spiritual growth.

In other words, this pattern that we have been talking about happens best within the context of Christ-centered relationships. So, the plan includes both, and both are crucial. We are to have people living in Christ-centered relationships who are regularly participating in particular spiritual practices. One without the other will not work.

Now, about these practices. Some refer to them as spiritual disciplines. Others call them means of grace. They can also be called holy habits, spiritual exercises, Christians ordinances or sacraments, and sacramentals. Whatever you call them, these actions help us to remain open to God. They provide a reliable, predictable, and ordinary way to grow in Christ. John and Charles Wesley referred to them as the means of grace. By this, they meant that these are the ordinary ways of receiving and experiencing God’s grace. They did not mean that they were the only way of experiencing God’s grace. They are the most usual and reliable ways. For the sake of continuity, I will call them spiritual disciplines for the rest of this sermon/essay.

What are some of the most common spiritual disciplines?

Public Worship – Public worship is about celebrating the greatness of God with the people in our spiritual community.

An imperfect analogy is to think of public worship as a religious show. Using that analogy, some people think of the church service as a drama. The clergy person is the chief actor. God is the prompter, and the laity plays the role of critic and audience. But, this arrangement gets it all backward.

If we think of the church service as a drama, then here are the casts. The laity/congregation is chief-actor. The clergy is prompt. And, God is both the audience and the critic.

Prayer – Prayer is learning to be available to God. The late John Paul II said that God is always available. That is why Jesus became human. The incarnation is about God making himself available in a permanent way. The only question is about our availability. Prayer is our response to God, making himself available.

Prayer is also about communicating with God. We can use letter writing, singing, talking out loud, thinking, creating art, and merely being intentionally open to God, along with many other forms of communication, as ways of praying.

Listening- The book of Psalms says, “Be still and know that I am God.” God still speaks to the human heart, but noise and busyness keep us from hearing him. Without some times of quietness and solitude, it is nearly impossible to grow in our relationship with God.

Bible Reading – The Bible is a tuning fork, helping us to recognize God’s voice. The Bible helps sort through the competing voices in and around us. The Bible also helps us to recognize the voice that comes from God. Not every thought or religious impulse that comes to us is from God. Not every spiritual experience comes from God. The Bible is our measuring stick. By it, we evaluate every voice claiming to speak on behalf of God. God, the divine author of the Bible, will never contradict himself. We can rely on and trust what the Bible teaches us about God, about our world, and ourselves.

Serving – If you want to find Jesus, you need to make serving others a regular part of your life. In Matthew 25, Jesus tells us that when we visit and assist the elderly, sick, broken, lonely, marginalized, and imprisoned, we will find Jesus. Many of our spiritual and emotional problems exist because we spend too much time thinking about ourselves. We could at least minimize the impact of our problems by spending less time thinking about ourselves and spending some of that time thinking about how to serve and love others.

Communion – Communion is a visible presentation of the Gospel. It can be touched, smelled, seen, and tasted. By coming to the table in faith, we can experience Jesus by taking Holy Communion.

Baptism – Baptism is the way God marks us as his own. Baptism can lead to faith or, we can receive it by faith.

Fasting – Fasting is the practice of going without food, or other pleasurable things, for the purpose of giving more time and concentration to prayer. The point is not punishing ourselves. The point of fasting is to help us remember that we have spiritual needs more basic than our need for food, or whatever else we have given up during our fast.

Meditation – Christian meditation is the practice of thinking about a Biblical story, image, idea, or saying, for hours or days, until we genuinely grasp its meaning for our life.

Tithing – Tithing is the practice of giving 10% of our income to the work of the church. The purpose of tithing is to put God first in our finances. Tithing helps us to remember that it is God who provides all that we need.

Christ-Centered Relationships (also called fellowship) – Christ-centered relationships are friendships that have Christ as their common ground. Christ-centered relationships enable the people in them to grow in their relationship with Christ.

Celebration – Celebration is enjoying the life God has given us and praising him for all that is good in our lives.

Private Worship – Private worship is about learning to use our daily work and play as an opportunity to praise God. It is about doing our routine activities for God’s pleasure and in a way that recognizes and welcomes God’s presence.

Sabbath – Sabbath is the practice of taking regular time for rest and public worship. Regular intervals of rest allow God to restore us. Sabbath also teaches us to depend on him, even when we can not or are not working.

Confession – Confession is acknowledging our sins before God and asking him for his forgiveness. Though we can make our confessions directly to God, it sometimes helps to make our confession to a pastor, counselor, or loyal friend.

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Part Two – The Spiritual Disciplines/The Means of Grace

Acts 2:42

New International Version (NIV)

“They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and to prayers.”

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How Spiritual Disciplines Keep Our Lives

Open to Grace

Read Isaiah 1:1-18 and Acts 2:41-47

In the last essay/sermon, I gave you the historical background of Methodism. I told you that Methodists are not distinct for what we believe or how we worship God, so much as for how we approach God and spiritual growth. As Methodists, we believe that there is a God-given pattern we can use to seek spiritual growth and a more profound experience of God. We also think that if a person follows this pattern, he/she will find God.

This belief is the premise of the series, The God Dare. By sharing this approach to God, I hope that many people who hear or read these messages will come to know God deeply and experience his grace in a more profound way than they might otherwise.

Throughout this series, I am going to explain this pattern. I am going to tell you how to pursue God in such a way that you will find him. But first, I need to lay some groundwork. Laying this groundwork is going to take a little time. What I am about to tell you is tremendously important for understanding how The God Dare and the Methodist approach to finding God works. I am going to give you thirteen principles about pursuing God. I first read them in Charles Wesley’s sermon, The Means of Grace. They are not original to me, nor were they unique to Charles Wesley. Each of the thirteen principles is necessary, and I wish I could restate each of them at the beginning of each sermon/essay in this series. I fear that someone listening to or reading this series will skip this message, and will end up misunderstanding the rest of the series as a result. Repeating these thirteen ideas at the beginning of each message would be, of course, very impractical. It would also lengthen unnecessarily the following essays/sermons. Let me emphasize again how vital these thirteen principles are for understanding the rest of the series.

13 Important Principles About How Spiritual Disciplines Work

Using spiritual disciplines is not the point/goal of Christianity. The point of being a Christian is not about reading a certain number of Bible chapters each day, or about taking communion each month. Spiritual disciplines can help us reach the goal of the Christian life, but are not themselves the goal. The goal of the Christian life is the renewal of the human heart so that we can love God and others and so that we can allow others to love us in return.
Apart from God, spiritual disciplines can do nothing. These practices are not magical and have no power in and of themselves. It is the Spirit of God that supplies the power we find in them.
It is God who has chosen to use these practices for growing us spiritually. These practices are his method for our growth. So, when asked, “Who chose these particular practices?” the answer is, God did.
We do not use spiritual disciplines to earn points with God, and their use alone does not make us good people. Some people think of them as a chore that we do for God, and that when we do them, God owes us some kind of thank you or reward. This kind of thinking turns Christian spirituality on its head. The spiritual disciplines are not our gift to God, but his gift to us. He has given them to us because he loves us and wants us to become fully developed human beings.
Using spiritual disciplines does not make us acceptable to God. God’s grace, expressed most perfectly in the giving of God’s Son, is what makes us acceptable to God. Jesus makes sinners worthy, and he reconciles us to God on the Cross. Salvation comes by grace, and we receive it through faith in Jesus. When our motivation for using spiritual disciplines becomes about earning God’s mercy and kindness, it shows that we have forgotten both the meaning of the Cross and the character of God. The use of spiritual disciplines is the way we stay open to grace and the normal means by which we receive the gift of God’s grace. Using spiritual disciplines is how we receive grace, not why we receive it. We receive grace because God is merciful and faithful to meet us in these spiritual disciplines, as he has promised to.
Spiritual disciplines, when performed without a heart devoted to God, are useless (see Isaiah chapter one). But when our use of spiritual disciplines reflects either transformation of the heart or desire for that to happen, they become precious to God. They also become powerful means of renewing our hearts in love
No spiritual discipline is sufficient alone. To use the analogy of eating, we know that it is not good to have a steady diet of only our favorite food. Our soul, like our body, needs variety. We are meant to use a wide variety of spiritual disciplines to create a pattern of life in which we live in an openness to God’s grace. The specific pattern will vary from person to person and from one stage of life to another. The spiritual disciplines are like the variety of colored paints on a pallet. We have all of the colors available to us. Yet, we each apply them differently, as God and we create our life portrait.
Spiritual disciplines are not a checklist we need to complete. And, their application will look different in the lives of different individuals. The application of these spiritual disciplines will look different at different times in one’s own life. At certain times, we may need to emphasize some practices while we de-emphasize others. Later, we may need to change the balance, as life’s circumstances change, and we change.
It is easy for us to become discouraged about the slow rate of spiritual growth. The result of this discouragement can be that we begin to think that we will never grow any closer to God by practicing spiritual disciplines. Those for whom the spiritual practices do not come naturally may be more prone to such discouragement. But so many times people give up on the spiritual disciplines (because of boredom or difficulty in disciplining ourselves or managing their time well enough to be regular at their practice) just before experiencing a spiritual breakthrough.
We must remember that God is sovereign and free to work in any way he chooses. Though he has chosen spiritual disciplines as the normal/ordinary way to grow us spiritually, he can give his grace with or without, through or beyond the scope of spiritual practices. This matter is not up to us, but God. Reggie McNeal says in his book, A Work of the Heart, “Heart-shaping involves both divine and human activity. God does not unilaterally mold and sculpt human beings who exercise no role scripting their life development. Humans can and do make choices…God will not override the power to choose, which he grants to humans. On the other hand, God is no passive observer…our choices never render us helpless or beyond diving intervention (from the Introduction).”
We use spiritual disciplines to seek after God, knowing that nothing besides God will ever satisfy our hearts.
When spiritual disciplines become a regular part of our lives, we have to be careful to guard our hearts against arrogance and what Wesley called “congratulating ourselves.” Spiritual practices are a gift from God, not merit badges to show the world how spiritual we are.
Having confidence that we will experience grace in and through these spiritual practices is not about trusting something other than God. We have confidence that we will encounter grace in and through these practices because God has promised we would.