“They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and the prayers.”
Acts 2:42, NRSV.
“Our greatest trouble now is, it seems to me, a vast unconverted membership. A very large percent of the church members among us seem to have very poor conception of what a Christian ought to be. They are brought into the church during these high-pressure protracted meetings, and they prove to be a curse instead of a blessing. They neglect prayer, the reading of the Bible, and the Lord’s day meetings, and, of course, they fail to do good day by day as they should. Twelve years of continuous travel among the churches have forced me to the sad conclusion that a very small number of the nominal Christians are worthy of the name.”
James A. Harding, Gospel Advocate (1887) 
As a summary of early Christian steadfastness, Acts 2:42 has served as a influential reference point in the Believer’s Church tradition, and it has been especially important to the Stone-Campbell Movement. As early as the 1830s some even regarded it as the biblical “order of worship.” Others simply emphasized its fundamental orientation. James A. Harding, co-founder of Lipscomb University and namesake of Harding University, called them “means of grace,” that is, four spiritual disciplines that form believers into the image of Christ.
Harding identified the four as (1) reading and studying the Bible, (2) ministering to others (especially the poor) as we share (“fellowship”) our resources, (3) participating in the Lord’s day meeting at the Lord’s table as a community, and (4) habitual prayer. Sometimes Harding identifies these with the Lord’s Day assembly or communal gatherings but generally understood Bible study, missional engagement with the poor, and prayer as daily spiritual disciplines. According to Harding, believers should adopt a kind of rule of life which involves daily Bible reading, “doing good” daily as they have opportunity, and pray every morning, noon, afternoon, and evening.
But these are no mere duties. Rather, they are “four great means of grace—appointed means by which God dynamically acts among, in, and through the people of God. They are not modes of human self-reliance but means of divine transformation by which God graciously sanctifies believers. They are spiritual disciplines through which God conforms believers to the image of Christ.
Harding stressed how “the life of a successful Christian is a continual growth in purity, a constant changing into a complete likeness to Christ.” To “grow more and more into the likeness of Christ” should be the Christian’s “greatest” desire.  In other words, Harding believed discipleship was the central dimension of practicing the kingdom of God. Consequently, one of the dangers of revivalism (“protracted meetings”) was the immediate interest in a larger number of conversions where the main concern was “escaping hell and getting into heaven” as opposed to discipling people to lead “lives of absolute consecration to the Lord.” As a result, these “converts are much more anxious to be saved than they are to follow Christ.”
Harding’s antidote recommended the “four habits” of Acts 2:42 as expressions of both communal and personal piety. Whoever neglects them will falter and their “falling away is sure.” But if one will pursue these spiritual practices, “he will surely abide in Christ. These four are god’s means of grace to transform a poor, frail, sinful human being into the likeness of Christ.” Whoever “faithfully uses these means unto the end of life can not be lost.” Specifically, in response to the question, “Will God hold us responsible for little mistakes?” Harding answered: God “holds nothing against us” whether we sinned “in ignorance, weakness or willfulness” as long as we live in Christ as people who faithfully practice these spiritual disciplines with a heart that seeks God.
God in Christ through the Spirit is graciously active through these communal and personal faith-practices. God actively transforms believers into God’s own image, and believers who pursue these gifts of grace will experience transformation by divine power rather than by human effort.
**This is adapted from John Mark Hicks and Bobby Valentine, Kingdom Come: Embracing the Spiritual Legacy of David Lipscomb and James Harding (Abilene: Leafwood Press, 2006), 75-77. One chapter is devoted to each of these means of grace.
Harding, “Scraps,” Gospel Advocate 27 (9 February 1887), 88.
Harding, “Questions Concerning the Way to Heaven,” The Way 4 (12 February 1903), 370.
Harding, “Questions and Answers,” The Way 4 (17 July 1902), 123.
Harding, “Scraps,” The Way 5 (23 July 1903), 735.
Harding, “Scraps,” The Way 5 (15 October 1903), 945.
Harding, “About Protracted Meetings,” Gospel Advocate 27 (14 September 1887), 588.
Harding, “Ira C. Moore on the Validity of Baptism,” Christian Leader and the Way 23 (18 May 1909), 8.
Harding, “Scraps,” The Way 4 (26 February 1903), 401-2.