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The Second Prayerbook Of King Edward VI, 1552, B., W.
1 B., W. The Second Prayerbook Of King Edward VI, 1552
London Griffith Farran Okeden & Welsh 1891 1166305481 / 9781166305482 1st Edition Thus; First Impression Hardcover Fair with No dust jacket as issued 
Green Cover with black print. 1891 reprint of the 1552 edition. Pages browning and fragile due to age and a few pages have tears. This is not a modern reprint but the actual 1891 printing of the 1552 edition. This copy contains some underlining and comments from a former Episcopal bishop and a personal notation when he handed it down to his son an Episcopal priest and Navy chaplin. By God's grace the accession of Edward VI in 1547 permitted the acceleration of the reformation of the Church of England. Some changes were made almost immediately but it was not until March 1548 that the first new services were issued in the form of an English supplement to the latin mass. the Second Prayer Book was published and authorised for use from All Saints Day 1552. It was not well received by many and with the death of Edward the following year and the accession of Mary the book itself was in use for only a very short time. With three specific alterations, reportedly at the request of Queen Elizabeth herself, the book was re-instated and authorised for use from May 8 1559. Scarce copy if not Rare. ; The Ancient & Modern Library of Theological Literature; 9.02 X 5.98 X 0.53 inches; 250 pages 
Price: 29.97 USD
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2 B.E.B. Holy Meditations for Every Day from Ancient and Modern Writers.
London Frederick Warne and Co. 1867 First Edition; First Impression Hardcover Very Good with No dust jacket as issued 
Original 1867 printing not a reprint. Leather binding with gilt print. covers worn around edtes and top and bottom of spine. Marbled endpapers. Gilt page edges. ; 12mo 7" - 7½" tall; 329 pages 
Price: 49.97 USD
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Church Reunion, discussed on the basis of the Lambeth Propositions of 1888, Baum, Henry Mason
3 Baum, Henry Mason Church Reunion, discussed on the basis of the Lambeth Propositions of 1888
New York The Church Review Co. 1890 First Edition; First Impression Hardcover Very Good with No dust jacket as issued 
Original 1890 printing, not a reprint. Blue cloth cover with gilt print. Cover shows wear. This was from the Church Review for April and and October 1890. The Lambeth Conference is a decennial assembly of bishops of the Anglican Communion convened by the Archbishop of Canterbury. The first such conference took place in 1867. The third conference in 1888 The agenda of this conference was noticeable for its attention to matters beyond the internal organisation of the Anglican Communion and its attempts to engage with some of the major social issues that the member churches were encountering. In addition to the encyclical letter, nineteen resolutions were put forth, and the reports of twelve special committees are appended upon which they are based, the subjects being intemperance, purity, divorce, polygamy, observance of Sunday, socialism, care of emigrants, mutual relations of dioceses of the Anglican Communion, home reunion, Scandinavian churches, Old Catholics, etc., Eastern Churches, standards of doctrine and worship. Importantly, this was the first conference to make use of the "Chicago-Lambeth Quadrilateral" as a basis for Anglican self-description. The Quadrilateral laid down a fourfold basis for home reunion: that agreement should be sought concerning the Holy Scriptures, the Apostles' and Nicene creeds, the two sacraments ordained by Christ himself and the historic episcopate. (Wikipedia) Rare work. ; 8vo 8" - 9" tall; 418 pages 
Price: 169.97 USD
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4 Blunt, John J Undesigned coincidences in the writings both of the Old and New Testament An argument of their veracity, with an appendix containing undesigned coincidences between the Gospels and Acts and Josephus
John Murray 1897 Later Printing; First Impression Hardcover Good with no dust jacket 
Red cover is sun faded and has tear at top of spine. John James Blunt (1794 – 18 June 1855) was an English Anglican priest. His writings included studies of the early Church. Blunt was born at Newcastle-under-Lyme in Staffordshire. He was educated at St John's College, Cambridge, where he took his degree as fifteenth wrangler in 1816 and obtained a fellowship.[1] He was appointed a Worts travelling bachelor 1818, and spent some time in Italy and Sicily, afterwards publishing an account of his journey. He proceeded MA in 1819, BD 1826, and was Hulsean Lecturer in 1831-1832 while holding a curacy in Shropshire. In 1834, he became rector of Great Oakley in Essex, and in 1839 was appointed Lady Margaret's Professor of Divinity at Cambridge. In 1854 he declined the see of Salisbury. His chief book was Undesigned Coincidences in the Writings both of the Old and New Testaments (1833; fuller edition, 1847). Some of his writings, among them the History of the Christian Church during the First Three Centuries and the lectures On the Right Use of the Early Fathers, were published posthumously.A short memoir of him appeared in 1856 from the hand of William Selwyn, his successor in the divinity professorship. Wikipedia.; 12mo 7" - 7½" tall; 365 pages; Missing as of 9 08 
Price: 19.97 USD
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Priesthood by various writers, Box, H. S.
5 Box, H. S. Priesthood by various writers
New York The Macmillan Co 1937 First Edition; First Impression Hardcover Very Good with no dust jacket 
red cloth cover with gilt print. Clean contents, tight binding. Chapters include, among others; The Theology of Priesthood, The Priest and the Mass, The Priest as Confessor, the Priest as preacher, and more. Scarce in this condition. ; 8vo 8" - 9" tall; 388 pages 
Price: 19.97 USD
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Preach there also;  A study of the town and country work of the Episcopal Church, Butt, Edmund Dargan
6 Butt, Edmund Dargan Preach there also; A study of the town and country work of the Episcopal Church
Seabury-Western Theological Seminary 1954 First Edition; Various Hardcover Very Good with no dust jacket Signed by Author
Blue-green cover with gilt print. Signed by author on endpaper 1959. Some wear to corners. An early work about church planting. Rare.; 9.13 X 6.57 X 1.11 inches; 140 pages; Signed by Author 
Price: 29.97 USD
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The people's shorter Anglican missal, Church of England. Liturgy and ritual. Book of Common Prayer. Communion
7 Church of England. Liturgy and ritual. Book of Common Prayer. Communion The people's shorter Anglican missal
London London : Society of SS. Peter and Paul 1939 First Edition; First Impression Hardcover Near Fine with No dust jacket as issued 
Black leather cover gilt print. Looks almost new and it is the 1939 printing. English adaptation of Roman Catholic Missal for the laity. With Prayer Book Communion office. Very clean contents and tight binding. Rare in this condition. Book now in archival sleeve to protect condition.; Illustration; 24mo 5" - 6" tall; 476 pages 
Price: 149.97 USD
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Scriptue and Tradition The Question of the relation of Holy Scripture to the Developing tradition of the Church, Dillistone, F.W. (editor)
8 Dillistone, F.W. (editor) Scriptue and Tradition The Question of the relation of Holy Scripture to the Developing tradition of the Church
Greenwich, CT The Seabury Press 1955 First Edition; First Impression Hardcover Very Good in Good dust jacket 
Red cover gilt print. Brown fading to end papers, otherwise clean and tight. Dust ahs chips and a tear, but now in mylar cover. These are essays by Dillistone, GWH Lampe, F.J. Taylor, R.R. Williams and D.E.W. Harrison. Rare. ; 8vo 8" - 9" tall; 130 pages 
Price: 29.97 USD
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Four Quartets, Eliot, T. S.
9 Eliot, T. S. Four Quartets
New York Harcourt Brace and Company 1943 0151330530 / 9780151330539 First American Edition; First Printing Hardcover Very Good in Good+ dust jacket 
Original Dust Jacket on First American Edition book. Dust has $2.00 price not clipped, there is a 1/8 inch x 2 1/2 inch tear at top edge of dust and two minor chips. (see photo Black cloth boards has some discoloration spots and corners are slightly dented and cover lightly worn, spine lettered in gilt is faded. First Printing of the First Edition, First issue, with the "First American Edition" statement listed on the copyright page which is one of only 788 copies thus issued. Has the signature of a former owner Evelyn V. Estes on front endpaper with otherwise clean contents. Some browning to endpapers. Nine (9) of Eliot's works listed opposite title page with Four Quartets listed last. First issue dust jacket has nine works on back of dust jacket ending with Old Possum's and back flap of dust is blank. Contents page of Eliot's wartime masterpiece includes four works Burt Norton, East Coker, The Dry Salvages, Litle Gidding together in one book that formerly had been published seperately.. East Coker is the village in Somerset from which Eliot's ancestors departed for the New World in 1669; Burnt Norton refers to the Gloucestershire manor house erected on the foundation of a house that burned to the ground in the seventeenth century; The Dry Salvages is a group of rocks off Cape Ann, and so harks to the poet's New England roots, and Little Gidding was the manor in Huntingdonshire that was the destination of poets' pilgrimages as the site where Nicholas Ferrar founded an Anglican religious community in the mid-seventeenth century. Dust Jacket now in Mylar Protective Cover. A very good collector's grade item. Scarce if not rare. ; 8.70 X 5.60 X 0.40 inches; 39 pages 
Price: 799.97 USD
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Doctor Quintard, Chaplain C.S.A. and Second Bishop of Tennessee  The Memoir and Civil War Diary of Charles Todd Quintard, Elliott, Sam Davis
10 Elliott, Sam Davis Doctor Quintard, Chaplain C.S.A. and Second Bishop of Tennessee The Memoir and Civil War Diary of Charles Todd Quintard
Baton Rouge, La LSU Press 2003 0807128465 / 9780807128466 First Edition; First Impression Hardcover Near Fine in Near Fine dust jacket 
Looks new. Dust in mylar cover. Charles Todd Quintard (December 22, 1824 – February 15, 1898)[2] was an American physician and clergyman who became the second bishop of the Episcopal Diocese of Tennessee and the first Vice-Chancellor of the University of the South. An adherent of the Oxford Movement (1833-1845), Quintard described himself as a "high churchman" and a "ritualist", identifying with Anglicans who were reviving ritual practices associated, in the popular mind, with Roman Catholicism.[4] In fact, the Oxford Movement leaders attempted to call the Anglican Church to her first principles and roots in history and tradition. To what degree Quintard was actually a Ritualist is a matter to debate.; 9 X 6.30 X 1.20 inches; 285 pages 
Price: 14.97 USD
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The English in Ireland in the Eighteenth Century, 3 vol. set, Froude, James Anthony
11 Froude, James Anthony The English in Ireland in the Eighteenth Century, 3 vol. set
New York Scribner, Armstrong, and Co. 1873 First Edition; First Impression Hardcover Very Good with no dust jacket Signed by Author
Author inscribed in all three volumes on back of title page the following inscription with his signature. "Charles Scribner & Co. of No 654 Broadway New York have authority from me to publish further all works which I have already written or may hearafter write, J. A. Froude, Author, Jan 29, 1871." Brown cloth cover with gold lettering shows some rubs and wear to top and bottom of spine area. Clean contents and Not X Library. Hinges show some weakness otherwise tight. The first volume says "in two volumes", but author added a third volume which is part of this set. James Anthony Froude (Froude rhymes with rood) (April 23, 1818 – October 20, 1894) was an English historian. He was the brother of the Anglo-Catholic polemicist Richard Hurrell Froude and of William Froude, the engineer and naval architect.The son of R. H. Froude, archdeacon of Totnes, he was born at Dartington, Devon. He was educated at Westminster School and Oriel College, Oxford, then the centre of the ecclesiastical revival now called the Oxford Movement. He obtained a second class degree, but won the Chancellor's English essay prize, and was elected a fellow of Exeter College (1842). "So too, in his English in Ireland (1872-1874), which was written to show the futility of attempts to conciliate the Irish, he exaggerates the bad points of the Irish, touches lightly on English atrocities, and emphasizes the influence of Roman Catholicism." was an English historian, novelist, biographer, and editor of Fraser's Magazine. From his upbringing amidst the Anglo-Catholic Oxford Movement, Froude intended to become a clergyman, but doubts about the doctrines of the Anglican church, published in his scandalous 1849 novel The Nemesis of Faith. (Wiki). Extremely rare work with this inscription. ; Author Signed; Signed by Author 
Price: 189.97 USD
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Keswickism, Godbey, W.B.
12 Godbey, W.B. Keswickism
Louisville, KY Pentecostal Publishing Co. ca 1900 First Edition; First Impression Paperback Good with no dust jacket 
Booklet's cover is detached and has chips. Contents complete. Rare work by Godbey on Keswickism. Rare if not unique. This booklet is protected by an archival quality sleeve to maintain present condition. We provide delivery tracking on US orders. Booklet Possibly no publication date in item. Wesleyan and Keswick Models of SanctificationRelated MediaI. IntroductionMuch of contemporary Evangelicalism is indebted in some way to John Wesley and his theological understanding of the Christian Life, or Sanctification. Wesleyanism, various varieties of Holiness Theologies, Keswick, Deeper Life, Higher life, Victorious Life Theologies all have their root in Wesley’s teaching concerning the Christian life. Wesleyan and Keswick Models of SanctificationRelated MediaI. IntroductionMuch of contemporary Evangelicalism is indebted in some way to John Wesley and his theological understanding of the Christian Life, or Sanctification. Wesleyanism, various varieties of Holiness Theologies, Keswick, Deeper Life, Higher life, Victorious Life Theologies all have their root in Wesley’s teaching concerning the Christian life.II. Wesley and WesleyanismA. Wesley & SanctificationIn the theology of John Wesley one finds a new direction, distinct both from Reformed and classic Arminianism Wesley built his understanding of the nature of man solidly upon the Reformed position of original sin, and the subsequent necessity of divine grace for salvation. Here however he parted company with the reformers and injected the doctrine of prevenient grace, (all men have received of the Holy Spirit the ability to respond to God) into his understanding of the doctrine of salvation. Wesley rejected the Reformed concept of election , opting instead for the Arminian concept of conditional election. Thus he joined the Reformed doctrine of the total sinfulness of the individual and the primacy of grace with the Arminian stress on human freedom, with its subsequent moral obligations. But his doctrine of Sanctification was not traditional Arminianism Wesley was also heavily influenced by the mystics. Packer has observed that he superimposed“on the Augustinianism of the Anglican prayer book and the heaven aspiring High Church moralist in which he was reared a concept of perfection . . . that he had learned from the Greek Patristic sources. “Macarius the Egyptian” . . . and Ephraem Syrus were chief among these. There idea of perfection was not of sinlessness, but of an ever deepening process of all around moral change. To this idea Wesley then added the lesson he had learned form those whom he called the “mystic writers” (a category including the Anglican William Law, the Roman Catholics Molinos, Fenelon, Gaston de Renty, Francis de Sales, and Madame Guyon, the Lutheran Pietist Francke, and the pre-reformation Theologia Gremanica) The lesson was that the heart of true godliness is a motivating spirit of love to God and man; without this all religion is hollow and empty. (Keep In Step with the Spirit,134)Wesley asserted the primacy of justification, and the assurance the believer could have based upon the righteousness of Christ. However, his Arminian view of election creeps into his view of final salvation. He views the process of Sanctification as one of making the individual worthy of salvation. This process is a work of God, but it is also a work of man. At this point a synergism appears. At one point he explicitly states that good works are a condition of final justification which he regards as necessary for final salvation (Lindstrom, 207)B. Developments within WesleyanismAs Wesleyanism took root in America, it was institutionalized in the context of the circuit rider and revivalism. This had profound results on the form of the teaching. As early as 1784 Francis Asbury advocated preaching the experience of entire sanctification as one which believers should expect immediately by faith. Revivalism emphasized definable turning points in a Christian’s life as essential. Holiness preaching tended to center around Wesley’s sanctification teaching of a second crisis experience subsequent to justification which was commonly termed entire sanctification. From this followed it followed that it was the duty of those who had experienced entire sanctification to confess it and seek to bring others into this experience.As Methodism became respectable, there was a call for a return to the pure doctrine of Wesley. In the latter part of the nineteenth century the National holiness Association was born to promote Wesleyan-holiness theology. Three names are prominent in the promulgation of holiness theology: Phobe Palmer; William Boardman; and Hannah Whitehall Smith.Phobe Palmer’s emphasis becomes key here. Although she says nothing that Wesley did not say a century before, she changes the Wesleyan emphasis subtly, and injects presuppositions foreign to Wesley. Whereas with Wesley the experience of perfection was something to be sought, for Palmer it was vital for continuance of salvation. For Palmer the crisis was vital. Perfection was the beginning of the Christian life and growth in holiness and the focal point of the Christian life. The focus of sanctification tended to be wholly upon a single point of wholehearted commitment, and divorced from any gradual process. “Thus, the moment of death to self and birth to love readily became an end in itself--a goal rather than an essential element in the establishment of a new relationship of freedom and love in the hearts of believers as the Holy Spirit led them from grace to grace in the will of God. (Dieter, 41)C. Key PropositionsSecond Work Of Grace.For the holiness proponents particularly the second work of grace became vital for retaining one’s salvation. Palmer particularly sees justification as dependent upon the believer’s faithfulness. she states:“As I ascended the heavenly way, clearer light shone upon my mind, revealing higher duties, requiring more of the spirit of sacrifice, and furnishing yet stronger tests of obedience. but with increasing light, increasing strength was given, enabling me to be answerable to these higher duties: for I had not learned how to retain justification while under condemnation at the same time for neglecting known duties.”For Palmer the solution lay in sanctification, envisioned as a post conversion crisis. She termed this a crisis because for her the issue was the retention or loss of justification. again she states:“I saw I could not; I must either make the necessary sacrifices, or I must sin, and by my sin forfeit my state of justification. And here my justification would have ended with me had I refused to be holy.”Thus, the second work of grace is really the basis of one’s continuance in salvation.The means of achieving this second work of grace is conceived of as an act of faith akin to the act of faith involved in justification. William Boardman notes:“Whether the question relates to justification or sanctification, the answer is the same. The way of freedom from sin is the same as the way of freedom from condemnation. . . faith in the purifying presence of Jesus.” (Higher Christian Life, 81)This same mentality persists to this day. in the Spring of 1986 I attended a Sanctification Conference sponsored by the C&MA in Piedmont CA. The keynote speaker, the president of the denomination began his first sermon with the words, “There are two gospels, the gospel of justification is for the sinner, the gospel of sanctification for the saint.” Justification is seen as delivering from the penalty of sin, sanctification is seen to deliver from the power of sin.For Boardman, this work of grace is a mystical inauguration into a process:“In the one, atonement has been made, and the moment it is accepted, pardon is complete; in the other, although the righteousness of Christ is perfect in which the soul is to be clothed, yet the work of unfolding . . . is a work of time and progress.” (40)Hannah Whitehall Smith propounds the basic teaching of holiness theology by bifurcating justification and sanctification. Her contribution, no doubt reflecting her Quaker background was the injection of a quietism into the process. She envisions the process as an entire surrender to the Lord, and a perfect trust in Him. She envisions three steps to the process:(1) The Christian must realize the gift of God.“In order therefore to enter into a practical experience of this interior life, the soul must be in a receptive attitude, fully recognizing that it is God’s gift in Christ Jesus.” (The Christian’s Secret of a Happy Life, 47)(2) Consecration is necessary.She states that the soul must be abandoned to God and lie passive in His hands (47) “To some minds the word ‘abandonment might express this idea better than the word consecration. But whatever word we use, we mean an entire surrender of the whole being to God--spirit soul and body placed under his absolute control, for Him to do with us as He pleases.”(3) Faith then follows surrender.“Love may be lavished upon us by another without stint or measure, but until we believe we are that we are loved, it never really becomes ours.” (51) She concludes: “In order to enter into this blessed interior life of rest and triumph, you have to take two steps--first entire abandonment; and second absolute faith. (52-54)While, holiness theologies come in many varieties and with various emphases, they all make the crucial disjuncture between justification, appropriated by faith and securing pardon form sin and sanctification/crisis/second work of grace/baptism by the spirit as a post conversion faith experience which breaks the power of sin.Sinlessness:In Wesley’s mind sin was primarily voluntary and was thus intimately bound up with the will. In a sermon on 1 John 3:9 speaking of the privilege of sinlessness he defined sin in a wholly voluntary manner.By sin I here understand outward sin, according to the plain common acceptation [sic] of the word; an actual, voluntary, transgression of the law of God; and of any commandment of God, acknowledged to be such, at the time it is transgressed.Elsewhere speaking of the nature of sin he declared:Not only sin, properly so called, (that is, a voluntary transgression of a known law) but sin, improperly so called, (that is an involuntary transgression of a divine law, known or unknown) needs the atoning blood.I believe there is no such perfection in this life as excludes these involuntary transgressions which I apprehend to be naturally consequent on the ignorance and mistakes inseparable from mortality.Therefore sinless perfection is a phrase I never use, lest I should seem to contradict myself.I believe a person filled with the love of God is still liable to these involuntary transgressions.Such transgressions you may call sin, if you please: I do not, for the reasons above-mentioned. (Works: “A Plain Account of Christian Perfection,” 19 (XI, 396)Wesley’s hamartiology “emphasized the willful or spiritual dimensions of sin more than the outward (moral) or cognitive (theoretical knowledge) aspects of it. Sinlessness in this context was more a matter of willing God’s will than replicating God’s perfect knowledge, action, or holiness; sin was more a matter of knowledgeable and willful rebellion against God’s will than a failure or lack of conformity to the glory of God.” (John Tyson, Charles Wesley on Sanctification (Grand Rapids: Zondervan, 1986) 257.)Christian Perfection:John Wesley saw Christian perfection which was available to all believers in this life as a gift from God and to be accomplished in a moment in time Christian Perfection is that love of God and our neighbor, which implies deliverance from all sin. That this is received merely by faith That it is given instantaneously, in one moment. That we are to expect it, not at death, but at any moment; that is, now is the accepted time, now is the day of this salvationJohn Wesley was adamant about the instantaneous nature of this perfection/sanctification. His brother Charles however more and more brought the process to the forefront as the years progressed.Wesley himself drew up a list of ten propositions concerning perfection which teach a progress-crisis-progress as a model for Christian perfection. In these propositions it can clearly be seen that Wesley does not understand the term teleios in the sense of mature (BAG,187) but rather in the sense of his own definition of sinlessness. There is such a thing as perfection: for it is again and again mentioned in Scripture. It is not so early as justification: for justified persons are to “go on to maturity.” (Heb. 6:1) It is not so late as death; for St. Paul speaks of living men that were perfect (Phil. 3:15) It is not absolute. Absolute perfection belongs not to man, nor to angels, but to God alone. It does not make a man infallible: None is infallible, while he remains in the body. It is sinless? It is not worthwhile to contend for a term. It is ‘salvation from sin.’ It is ‘perfect love.’ (I John 4:18) This is the essence of it; its properties, or inseparable fruits, are, rejoicing evermore, praying without ceasing, and in everything giving thanks. (I Thess. 5:16, etc.) It is improvable. It is so far from lying in an indivisible point, from being incapable of increase, that one perfected in love may grow in grace far swifter than he did before. It is amissible, capable of being lost; of which we have numerous instances. But we were not thoroughly convinced of this, till five or six years ago. It is constantly both preceded and followed by a gradual work.” (WORKS: “A Plain Account of Christian Perfection,” 25 (XI, 441-42)).As can be seen from the above quoted propositions, for Wesley perfection was not the equivalent of maturity, but it was to be equated with sinlessness (i.e. voluntary transgression), or love. He explained perfection elsewhere as “perfect love.” “I want you to be all love. This is the perfection I believe and teach.” He was careful not to set perfection too high, recognizing the dangers of “high-strained perfection” which he said led to a thousand nervous disorders. Such high-strained perfection (“so high as no man we have ever heard or read of attained [it]”) would have the unexpected result of driving Christian perfection out of the world.Entire Sanctification:This is “a personal, definitive work of God’s sanctifying grace by which the war within oneself might cease and the heart be fully released from rebellion into wholehearted love for God and others.” (Dieter, 17) This experience has negative and positive benefits. Negatively, it is seen as a cleansing of the heart, which heals the remaining systemic damage from Adam’s transgression. Positively, it, it is a freedom, “a turning of the whole heart toward God in love to seek and to know His will, which becomes the soul’s delight.” (Dieter, 18) Wesley listed the benefits of this sanctification: To love God with all one’s heart and one’s neighbor as oneself; To have the mind that is in Christ; To bear the fruit of the Spirit (in accordance with Gal. 5); The restoration of the image of God in the soul, a recovery of man to the moral image of God, which consists of righteousness and true holiness”; 5.Inward and outward righteousness, “holiness of life issuing from the heart”; God’s sanctifying of the person in spirit, soul and body; The person’s own perfect consecration to God; A continuous presentation through Jesus of the individual’s thoughts, words and actions as a sacrifice to God of praise and thanksgiving; Salvation from all sin. (Wesley, sermon “On Perfection”, Works 6, 413-15.)D. Scriptural SupportWesleyans claim that they approach Scripture holistically and do not rely on proof-texts for their doctrine, and that the holistic teaching of Scripture, its warp and woof, supports their doctrine of Sanctification. Nevertheless there are several passages which form the matrix of their understanding of the nature of sanctification. These include:Deut. 30:6Ezekiel 35:-26, 29Matt. 5:8, 48; 6;10Rom 2:29Rom 12:1-2 Therefore I urge you brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship.Phoebe Palmer a leader in the revival of Wesleyanism in the late 19th century gives a typical holiness exposition of this passage, placing it in the context of the altar of Exodus 29:37. According to Palmer, Christ is the believers altar. Since according to Exodus everything that touched the altar is holy, every Christian who was willing by faith to present himself without reservation as a living sacrifice upon the altar of the finished work of Christ would be entirely sanctified and cleansed from all sin. (Dieter, 39)2 Cor 3:17-18; 7:1Gal 2:20Ephesians 3:14-29; 5:27Phil 3:151 Thess. 5:23Titus 2:11-14;Heb. 6:1; 7:25; 10:14John 8:34-36;John 17:20-23:Commenting on the John 17 passage, Mildred Wynkoop has noted parallels with Ephesians 4:Jesus had in mind a spiritually unified body of believersThat would bring glory to Himself.He died to sanctify them. Al other elements of redemption were included but incidental to this.Sanctification was in word and in truth. This “word” obviously not the Scripture primarily, but was found in living fellowship with the living Word, who is himself Truth.The commission was accompanied by a moral fitness--for the unity of the spirit indicated in both passages is moral clear through.(Wynkoop Theology of Love, 320, cited by Dieter, 32)1 John 1:51 John 7-91 John 2:61 John 3:31 John 3:8-10In commenting on this passage Wesley based his whole thesis upon his definition if sin as voluntary transgression. (see above), James 1:4E. CritiqueRedefinition Of Terminology:The Reformed have for centuries taken Wesley to task for teaching sinless perfection. While this charge is not really accurate, for the reasons shown above, Wesley himself must bear the blame for this charge because of his own redefinition of terms. Packer notes:It was indeed confusing for Wesley to give the name perfection to a state which from many standpoints was one of continued imperfection. It was yet more confusing that he should define sin “properly so called”, subjectively, as “voluntary transgression of a known law,” rather than objectively, as failure, whether conscious or unconscious, voluntary or involuntary, to conform to God’s revealed standards. It was supremely confusing when he let himself speak of sanctified persons as being without sin ( because they were not consciously breaking any known law) while at the same time affirming that they need the blood of Christ every moment to cover their actual shortcomings. Wesley himself insisted that by the objective standard of God’s “perfect law,” every sanctified sinner needs pardon every day; that makes it seem perverse of him also to have insisted on stating his view of the higher Christian life in terms of being perfect and not sinning.Unrealistic Theological Rationale:Wesley at least saw the experience of perfection uprooting and eradicating sinful desire from the heart. His understanding saw this not only as a change in the moral nature but as effecting some kind of a physical change as well. (see Packer 140-141) This thread of Wesley’s teaching has been picked up by such groups as the church of the Nazarene in its teaching of the eradication of the sin nature.Spiritual Elitism:The injection of a second work of grace into the Christian life also leads to a spiritual elitism on the part of those who have attained this “higher life.” There is a subtle tendency to look down patronizingly upon those who have not had this experience. (One of my former students at Simpson recently told me he was going to write an article entitled, “my life as a second class Christian”!)Dangers of Legalism:Particularly in the holiness groups, the Wesleyan concept of perfection as perfect love was exchanged for what Wesley called “high-strained” perfectionism which seeks the absolute perfection of God. To achieve this high standard, sin was redefined in terms of external acts and equated with cultural norms e.g. smoking, drinking, dancing, hair length, makeup, movies. Richard Lovelace speaks eloquently to this problem. . “. .. the conscience cannot accept sanctification unless it is based in a foundation in justification. When this is attempted the resulting insecurity creates a luxuriant overgrowth of religious flesh as believers seek to build a holiness formidable enough to pacify their consciences and quiet their sense of alienation from God. (The Dynamics of Spiritual Life, 104,) “The fully enlightened conscience cannot be pacified by any amount of grace inherent in our lives, since that always falls short of the perfection demanded by God’s law. . . such a conscience is forced to draw back into the relative darkness of self-deception. Either it manufactures a fictitious righteousness in heroic works of ascetic piety, or it redefines sin in shallow terms so that it can lose the consciousness of its presence.” (99)Problems With Exegesis:Wesley’s Scriptural proof of his doctrine (see above) consist of either promises and calls to holiness (with affirmations that God will indeed finally deliver his people from sin) or they are statements of accomplished deliverance which the believer possesses now. “Wesley affirms that the promises find fulfillment in total and absolute terms in this life and appeals to declarations, along with the prayers and commands, to buttress his conclusions.” (Packer, 139). In short he falls victim to a totally realized eschatology rather than seeing the tension of an “already but not yet” with reference to the Christian life.Protestations notwithstanding . . .Wesley in his own life did not rely upon justification for his acceptance before God. He looked to his state of Sanctification and there found that he was less than perfect. This caused him doubt of his salvation.On October 14, 1738 he wrote, “I cannot find in myself the love of God, or of Christ. Hence my deadness and wanderings in public prayer...Again: I find I have not that joy in the Holy Ghost.”On January 4, 1739 he wrote, “My friends affirm I am mad, because I said I was not a Christian a year ago. I affirm I am not a Christian now. Indeed, what I might have been I know not....Though I have constantly used all means of grace for twenty years, I am not a Christian.”On June 27, 1766 he wrote to Charles Wesley, “. . . and yet (this is the mystery) I do not love God. I never did. Therefore I never believed in the Christian sense of the word. Therefore I am only an honest heathen.”Comment by P.T. Forsythe :“It is a fatal mistake to think of holiness as a possession we have distinct from our faith and conferred upon it. That is a Catholic idea, still saturating Protestant Pietism. (see also Dieter, 14.)III. KeswickWith Keswick one finds a different situation than with the Holiness Movement. Whereas Wesleyan holiness theology is traceable directly to Wesley and has clearly identifiable tenets, Keswick is much more amorphous and comes in many varieties from the strict Keswick of a Major Ian Thomas, John Hunter, Alan Redpath and the Torchbearers fellowship to the milder Keswick of Campus Crusade For Christ and Moody Bible Institute and other respected Evangelical educational institutions. Whereas Holiness theology has tended to dominate in Arminian circles, Keswick has tended to dominate American Evangelicalism of a more Calvinistic bent. Indeed Packer asserts that it has become standard in virtually all of Evangelicalism except confessional Reformed and Lutheran.(151)A. Keswick OriginsIdeological roots: Holiness TheologyCharles Finney & Oberlin TheologyPhobe Palmer & Entire DevotionWilliam Boardman & The Higher Christian LifeHannah Whitehall Smith & The Christian Secret of a Happy LifeHistoric Origins:The term Keswick derives its name from a small community in the Lake district of England. In the wake of the Moody-Sankey campaigns there was an increased thirst for personal holiness and spiritual victory in the lives of many English Evangelicals. T. D. Harford-Battersby, vicar of Keswick was such a man. He had attended the Oxford meetings led by Robert Pearsall Smith and William Boardman 1874. (Bible.org) ; 12mo 7" - 7½" tall; 63 pages 
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13 Goodwin, William Archer Rutherfoord The Record of Bruton Parish Church
Richmond, VA The Dietz Press 1941 First Edition; Various Hardcover Very Good in Good dust jacket 
History of Bruton Parish Church in Williamsburg, Virginia with complete index. Bruton Parish Church in the Episcopal Diocese of Southern Virginia. Dust is in mylar protective cover. Excellent reference material and history. We provide delivery tracking on US orders. ; Illustrations; 8vo 8" - 9" tall; 205 pages; 
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Paul Rusch   The Story of KEEP and What a Man with Vision Can Do, Ijiri, Toshiyuki &  Ben Kobashigawa &  Osamu Wakugami
14 Ijiri, Toshiyuki & Ben Kobashigawa & Osamu Wakugami Paul Rusch The Story of KEEP and What a Man with Vision Can Do
Forward Movement Publications 1991 0880281219 / 9780880281218 First Edition; First Impression Paperback Very Good with No dust jacket as issued Signed by Author
Book looks new. Inscribed and signed by author in both English and Japanese. Paul Frederick Rusch (1897 – 1979) was a lay missionary of the Anglican Church in Japan. Rusch first arrived in Japan in 1925, initially to help the YMCA with reconstruction efforts after the Great Kanto earthquake,[1] and stayed to dedicate his life and energies towards youth education, post-war reconciliation and rural development in that country. Through his association with the Anglican Church in Japan he taught both Economics at Rikkyo University and was instrumental in helping Dr. Rudolf Teusler raise funds for the expansion of St. Luke's International Hospital in central Tokyo. Rusch is most widely known for his work in founding the rural Camp Seisen Ryo (??? Seisen Ryo) at Kiyosato, on the slopes of Mt. Yatsugatake, Yamanashi Prefecture. The camp and farm, first opened in July 1938, served as an Anglican youth mission center prior to the Second World War and was rededicated in 1946 as the Kiyosato Educational Experiment Project (KEEP). Rare signed copy. ; 8.40 X 5.50 X 0.60 inches; 283 pages; Signed by Author 
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Vindication of Anglican Orders, Lowndes, Arthur
15 Lowndes, Arthur Vindication of Anglican Orders
London James Pott & Co.; Rivingtons 1897 1st Edition Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Original 1897 printing and not a reprint. Two volumes in blue cloth with gilt print. Pages are uneven cut. shows wear to the edges and dented corners. These volumes came from the Diocesan Library and Reading Room of the Church House in Philadelphia. Withdrawn stamp on plate. "A VINDICATION of Anglican Orders appears to be called for at certain intervals, not because there is any doubt of their validity on the part of those who hold them, but because the adversaries of the Church of England, in order to defend their own position, constantly renew the attack. Year by year the anomaly of the Italian Mission in England grows greater. It is seen more and more clearly at Rome that AngUcan Orders must be discredited at all costs, else the Bishops and Priests sent to England by. The Bishop of Rome stand self-confessed as intruders, and fomenters of schism." ; 2 vols.; 8vo 8" - 9" tall; 602 pages 
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The gingerbread church;  St. Peter's by the Sea, Cape May Point, New Jersey, 1880-1970,, Mather, Edith B. D
16 Mather, Edith B. D The gingerbread church; St. Peter's by the Sea, Cape May Point, New Jersey, 1880-1970,
Produced by Livingston Pub. Co 1970 First Edition; First Impression Hardcover Very Good with no dust jacket Signed by Author
Blue cover with gilt print. Signed by author on endpaper. Map endpapers.; 12mo 7" - 7½" tall; 79 pages; Signed by Author 
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A SMALL PART, McCormick, Rt. Rev. John Newton
17 McCormick, Rt. Rev. John Newton A SMALL PART
Milwaukee, WI Morehouse Publishing Co 1934 First Edition; First Impression Hardcover Very Good with no dust jacket 
Red cloth cover with gilt print. Some minor writing on title page otherwise clean and tight. Author was the Episcopal Bishop of Western Michigan. Minor sticker residue on front. ; 12mo 7" - 7½" tall; 165 pages 
Price: 44.97 USD
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Hymns of the Protestant Episcopal Church in the United States of America. Set forth in the General Conventions of said Church in the years of our Lord 1789, 1808, and 1826., No Author Given
18 No Author Given Hymns of the Protestant Episcopal Church in the United States of America. Set forth in the General Conventions of said Church in the years of our Lord 1789, 1808, and 1826.
Philadelphia PA S.F. Bradford 1827 1st Edition Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Leather bound cover shows wear. Some browning (foxing) to pages. Early rare edition of this book. Book now in archival sleeve to protect condition. ; 12mo 7" - 7½" tall; 50 pages 
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A New Zealand Prayer Book  He Karakia Mihinare O Aotearoa, no author listed
19 no author listed A New Zealand Prayer Book He Karakia Mihinare O Aotearoa
HarperCollins 1989 0005990696 / 9780005990698 First Edition; Second Printing Hardcover Very Good with No dust jacket as issued 
Red leather edition. Looks new except former owner wrote name in front. Assembled by a commission of church liturgists, lay people, and clergy in New Zealand, this guide offers services and prayers for holy days as well as for weekly services and personal meditation. It preserves the ethnos of Anglican spirituality and incorporates the best liturgical insights from modern scholarship. Two-color, Maori-inspired illustrations throughout. 3 ribbon markers.; English, Fiji, Maori and Tonga Nyasa Edition; 7.64 X 5.75 X 1.57 inches; 950 pages 
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A Prayer Book for the Public and Private Use of our Soldiers and Sailors with Bible Readings and Hymns, no author listed
20 no author listed A Prayer Book for the Public and Private Use of our Soldiers and Sailors with Bible Readings and Hymns
Philadelphia, PA Bishop White Prayer Book Society 1918 8th Edition Thus; First Impression Hardcover Very Good with No dust jacket as issued 
Brown cloth cover with dark brown lettering and frame. New old stock (not used) pocket in back for id. This is an original 1918 edition not a reprint. The Bishop White Prayer Book Society was established in the year 1834, with the view to supply missionaries, destitute parishes, and Episcopalians everywhere, with the public formularies of the Church.; 64mo 3" - 4½" tall; 192 pages 
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