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Yoshida Hiroshi  Print-Maker, Blakeney, Ben Bruce
1 Blakeney, Ben Bruce Yoshida Hiroshi Print-Maker
Tokyo, Japan Foreign Affairs Assoc. of Japan 1950 First Edition; First Impression Paperback Very Good with no dust jacket Illustrated by Yoshida Hiroshi 
Booklet is stitched in buff wrapper. Cover shows some fading due to age. Stitch loose at one location. This is the 1950 edition. ORIGINAL WOOD-BLOCK PRINT BY YOSHIDA HIROSHI" Frontispiece, titled, "The Court Of Lions, The Albambra, 1928" signed. Illustrated throughout, including: 1 b.w. photo, signature & seal page, lists 257 of his prints, bibliography, and story of his works. Artist signature at bottom of print and other original printing along left side of print. Print has tissue cover for protection. Condition of print is excellent. Booklet is in archival sleeve for protection. "Hiroshi Yoshida (?? ? Yoshida Hiroshi, September 19, 1876 – April 5, 1950) was a 20th-century Japanese painter and woodblock printmaker. He is regarded as one of the greatest artists of the shin-hanga style, and is noted especially for his excellent landscape prints. Yoshida travelled widely, and was particularly known for his images of non-Japanese subjects done in traditional Japanese woodblock style, including the Taj Mahal, the Swiss Alps, the Grand Canyon, and other National Parks in the United States. Scarce if not rare. ; ; Wood block print; 8vo 8" - 9" tall; 36 pages; Signed by Artist 
Price: 329.97 USD
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An essay on the divine authority of the New Testament, Bogue, David
2 Bogue, David An essay on the divine authority of the New Testament
Hartford Conn Printed by Hudson and Goodwin 1806 First American Edition; First Impression Hardcover Good with no dust jacket 
Original 1806 printing from the second London Edition. Very worn leather boards. Hinges cracking but not seperated. Contents shows browning due to age. Clean otherwise. David Bogue (18 February 1750 – 25 October 1825) was a British nonconformist leader.He was born in the parish of Coldingham, Berwickshire, Scotland. After a course of study in Edinburgh, he was licensed to preach by the Church of Scotland, but made his way to London in 1771, to teach in schools at Edmonton, Hampstead and Camberwell. In 1777, he settled as minister of the Congregational church at Gosport in Hampshire.[1] His predecessors at the Independent Chapel of Gosport were the Rev. James Watson (1770–76) and the Rev. Thomas Williams (1750–70).[2]In 1771 he established an institution for preparing men for the ministry.[3][4] It was the age of the new-born missionary enterprise, and Bogue's academy was largely the seed from which the London Missionary Society grew.[5] In 1800 the society placed missionaries with Bogue for preparation for their ministries.[6] Bogue himself would have gone to India in 1796 if not for the opposition of the East India Company.[5] In 1824 he taught Samuel Dyer at Gosport before he left for Penang as a missionary with the London Missionary Society.[3]He was also involved in founding the British and Foreign Bible Society and the Religious Tract Society, and in conjunction with James Bennett, minister at Romsey, wrote a well-known History of Dissenters (3 vols., 1809). Another of his writings was an Essay on the Divine Authority of the New Testament.[5] He died at Brighton.[3] We provide delivery tracking to all US orders. Scarce if not Rare. ; 12mo 7" - 7½" tall; 316 pages 
Price: 99.97 USD
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History Department of Alabama Veterans of Foreign Wars of The United States 50th Aniversary 1899-1949 Veterans of Foreign Wars of The United States, Brown-Walker-Evans
3 Brown-Walker-Evans History Department of Alabama Veterans of Foreign Wars of The United States 50th Aniversary 1899-1949 Veterans of Foreign Wars of The United States
Montgomery, AL The Paragon Press 1949 First Edition; First Impression Hardcover Good+ with no dust jacket 
Brown cover with gilt title and emblem of 50th aniversary. Some foxing to front free end paper, rest of pages are clean. NO MARKINGS. Slight sun damage to spine. Tight binding! ; 8vo 8" - 9" tall; 235 pages 
Price: 12.97 USD
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War Monthly, Issue 36, Cacutt, Len (Ed); Fowler, William; Laffin, John; Norman
4 Cacutt, Len (Ed); Fowler, William; Laffin, John; Norman War Monthly, Issue 36
London War Monthly Publications or Marshall Cavendish, or Acquarish Publications 1976 First Edition; Various Magazine Very Good 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Battle of France 1940, Mossad, Russian Tanks 1014-45, Memphis 1862, Me323 Gigant. Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 8.97 USD
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War Monthly, Issue 10, Cacutt, Len (Ed); Lunt, James; Kennedy, Paul M.; Jones,
5 Cacutt, Len (Ed); Lunt, James; Kennedy, Paul M.; Jones, War Monthly, Issue 10
London Marshall Cavendish Ltd./Severn Valley Press Ltd 1975 First Edition; Various Magazine Very Good with no dust jacket 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Aden Crisis, Iwo Jima, Arras 1940, Fairey Swordfish (full illustration), Anti Tank guns... Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 15.97 USD
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War Monthly, Issue 33, Cacutt, Len (Ed); Macksey, Kenneth; Fowler, William; Pr
6 Cacutt, Len (Ed); Macksey, Kenneth; Fowler, William; Pr War Monthly, Issue 33
London War Monthly Publications or Marshall Cavendish, or Acquarish Publications 1976 First Edition; Various Magazine Very Good 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Waffen-SS, U.S. Tanks 1914-45, Kharkov 1943, Fast Missile Boats. Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions; 48 pages 
Price: 8.97 USD
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7 Cacutt, Len (Ed); Moore, William; Branigan, Dennis; Bow War Monthly, Issue 32, November 1976
London War Monthly Publications or Marshall Cavendish, or Acquarish Publications 1976 First Edition; Various Magazine Very Good 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Operation Veritable, Swift and Broke, The fall of Wake Island 1941, Char B. Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 8.97 USD
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War Monthly, Issue 27, June 1976, Cacutt, Len (Ed); Price, Alfred; Wilkes, Peter; Lewis,
8 Cacutt, Len (Ed); Price, Alfred; Wilkes, Peter; Lewis, War Monthly, Issue 27, June 1976
London War Monthly Publications or Marshall Cavendish, or Acquarish Publications 1976 First Edition; Various Magazine Very Good with no dust jacket 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Battle of Biscay, Balloons of Death, Operation Dragoon, Merrill's Marauders, Passchendaele 1917... Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 8.97 USD
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War Monthly, Issue 26, May 1976, Cacutt, Len (Ed); Weeks, John; Laffin, John; Macintyre,
9 Cacutt, Len (Ed); Weeks, John; Laffin, John; Macintyre, War Monthly, Issue 26, May 1976
London War Monthly Publications or Marshall Cavendish, or Acquarish Publications 1976 First Edition; Various Magazine Very Good with no dust jacket 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Paratrooper, Syria 1941, Le Cteau 1914, Pom-Pom, U48... Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 8.97 USD
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War Monthly, Issue 18, Cacutt, Len (Ed. )
10 Cacutt, Len (Ed. ) War Monthly, Issue 18
London Marshall Cavendish, London 1975 First Edition; First Impression Magazine Very Good with no dust jacket 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Abbot (includes full color illustration of Abbot tank with index), C-B Warfare, Armored Trains.. Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 11.97 USD
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Peace in Our Time a play in two acts and eight scenes, Coward, Noel
11 Coward, Noel Peace in Our Time a play in two acts and eight scenes
London William Heinemann 1947 First English Edition; First Impression Hardcover Very Good in Fair dust jacket 
Dust has chips, but now in mylar cover. Gift inscription dated 1947 (date of publication) in front. Noël Peirce Coward was born in 1899. During World War II, he remained a successful playwright, screenwriter and director, as well as entertaining the troops and even acting as an unofficial spy for the Foreign Office. Writer, actor, director, film producer, painter, songwriter, cabaret artist as well as an author of a novel, verse, essays and autobiographies, he was called by close friends ‘The Master’. His final West End appearance was Song at Twilight in 1966, which he wrote and starred in. He was knighted in 1970 and died peacefully in 1973 in his beloved Jamaica.; 12mo 7" - 7½" tall; 106 pages 
Price: 16.97 USD
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McDonnell F-101 Voodoo, Dorr, Robert F.
12 Dorr, Robert F. McDonnell F-101 Voodoo
Osprey Publishing Ltd. 1987 0850457521 / 9780850457520 First Edition; Various Paperback Very Good with No dust jacket as issued 
Excellent book and reference on this combat aircraft. Robert F. Dorr, 71, is an author (1955- ); an Air Force veteran (1957-60); and a retired senior Foreign Service officer (a diplomat; 1964-89). He has three books currently in print. The newest is "MISSION TO BERLIN,":about the Americans who fought in one of the largest aerial battles of World War II.He is the author of 70 books and thousands of magazine articles about the Air Force, aviation and military affairs. He writes a weekly opinion column for Air Force Times, monthly columns for Combat Aircraft, Air International and Aerospace America magazines, and a quarterly column for Air Power History, which he helped create. His first paid magazine article was in the November 1955 Air Force magazine when he was fifteen. He wrote 1,700 history columns for all four Military Times newspapers from 2000 to 2009. Bob Dorr's other books in print are "HELL HAWKS,"" co-authored with Thomas D. Jones, a history of a P-47 Thunderbolt fighter group in World War II and "AIR FORCE ONE," a history of presidential aircraft. He is a private pilot and parachutist and has flown aboard most current Air Force aircraft. ; Osprey Air Combat; 8vo 8" - 9" tall; 198 pages 
Price: 18.97 USD
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War Monthly, Issue 12, Eassame, Hubert et al
13 Eassame, Hubert et al War Monthly, Issue 12
London Marshall Cavendish 1974 First Edition; First Impression Magazine Very Good 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Yamato and Mushashi, Maida 1806, Wadi Akarit, Hurricane,Spitfire, Aachen 1944.. Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 11.97 USD
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War Monthly, Issue 4, Freeman, Roger A; Rogers, Col. H. C. B.; Strawson, John
14 Freeman, Roger A; Rogers, Col. H. C. B.; Strawson, John War Monthly, Issue 4
London Marshall Cavendish Ltd./Severn Valley Press Ltd 1974 First Edition; First Impression Magazine Very Good with no dust jacket 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Flying Fortress, Ignored Lessons of Trench Warfare, Patton, Sicily, Convoy HX112... Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions 
Price: 19.97 USD
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Keswickism, Godbey, W.B.
15 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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Dia de los Muertos  (Author Signed), Harrington, Kent & James Crumley
16 Harrington, Kent & James Crumley Dia de los Muertos (Author Signed)
Tucson, AZ Dennis McMillan Publications 1997 0939767309 / 9780939767304 First Edition; First Printing Hardcover Fine in Fine dust jacket Illustrated by Scott Musgrove Signed by Author
Signed by author on title page. Beautiful illustrated cover and book. Looks new. Dust Jacket now in Mylar Protective Cover. Scarce. ; 1 x 9.6 x 6.7 Inches; 244 pages; p; Signed by Author 
Price: 14.97 USD
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War Monthly, Issue 5, Hogg, Ian et al
17 Hogg, Ian et al War Monthly, Issue 5
London Marshall Cavendish, London 1974 First Edition; First Impression Magazine Very Good with no dust jacket 
Magazine- in good to very good condition. Many interesting articles and photos. Includes among others Birth of the 'Flat-Top', Tel-el-Kebir, Dien Bien Phu, Tank vs Missile... Scarce if not rare. Magazine in archival sleeve to protect condition.; Photos, Maps, illustrtions; 10.83 X 8.07 X 0.20 inche 
Price: 17.97 USD
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Minutes of the Fourth Annual Assembly, Tennessee-Alabama Dist.,  Pilgrim Holiness Church, Howell, E. O. (District Supt.)
18 Howell, E. O. (District Supt.) Minutes of the Fourth Annual Assembly, Tennessee-Alabama Dist., Pilgrim Holiness Church
Jamestown, Tenn Cumberland Grove Campground 1937 First Edition; First Impression Paperback Very Good with No dust jacket as issued 
Buff color shows soiling otherwise excellent condition. Signed by R.D. Brown who was one of the trustees of the District. Contains the Official Directory, Ministerial Directory, Church reports. minister reports, etc. A rare work. Pilgrim Holiness Church or ' International Apostolic Holiness Church '[IAHC] is a religious denomination associated with the holiness movement that split from the Methodist Episcopal Church by Martin Wells Knapp in 1897. It was first organized in Cincinnati, Ohio as the International Holiness Union and Prayer League [IHU/IAHC]. Knapp, founder of the IAHC, ordained and his Worldwide Missions Board sent Charles and Lettie Cowman who had attended God's Bible School to Japan in December 1900. By the International Apostolic Holiness Churches Foreign Missionary Board and the co-board of the Revivalist the Cowmans had been appointed the General Superintendents and the Kilbournes the vice-General Superintendent for Korea, Japan and China December 29, 1905. The organization later became the Pilgrim Holiness Church in 1922 which eventually merged with the Wesleyan Methodists in 1968 to form the Wesleyan Church. Among many other Holiness children, the Korea Holiness Church, daughter of the IAHC/PHC, has approximately 10,000 churches globally and two million members in the four holiness denominations in 2010.Today, two groups of Pilgrim Holiness churches still exist from the secession of the merger in 1968-the Pilgrim Holiness Church, Inc. (of the Midwest) and the Pilgrim Holiness Church of NY, Inc. These two groups are not associated with the Wesleyan Church today but align themselves with the Conservative Holiness Movement. Many of the members merged into the Nazarene Church. Rare. ; 12mo 7" - 7½" tall; 14 pages; Signed by Associated 
Price: 99.97 USD
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Maine, Perche et Leurs Chateaux, Latouche, Robert
19 Latouche, Robert Maine, Perche et Leurs Chateaux
Arthaud 1961 First Edition; First Impression Hardcover Very Good with no dust jacket 
Hardcover book with mylar cover. Has small water stain at top of spine. Otherwise clean and tight. Beautiful illustrations. Written in French. This is not a paperback book. Fully indexed. Inscription in front. Folded map in front with locations of Chateauxs. Scarce. ; Photographs, Illustrations; 250 pages 
Price: 11.97 USD
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Manual of the History, Doctrine, Government and Ritual of the Church of the Nazarene 1923, listed, no author
20 listed, no author Manual of the History, Doctrine, Government and Ritual of the Church of the Nazarene 1923
Kansas City, MO Nazarene Publishing House 1924 First Edition; First Impression Hardcover Very Good with no dust jacket 
Black leatherlike cover. Text and binding clean and tight. Has Mrs. H.F. Reynolds name professionally stamped on front in gold as if it was her personal copy.. She was the wife of General Superintendent of the Church of the Nazarene from 1907 until 1932. Hiram F. Reynolds (1854-1938) was a minister and general superintendent in the Church of the Nazarene. Reynolds was born 1854 in Lyons, Illinois. He was converted at age twenty-two and began preaching the following year in the Methodist church in New England. Reynolds was ordained in 1886 by Methodist Episcopal Bishop John Fletcher Hurst. In 1895, Dr. Reynolds joined the Association of Pentecostal Churches of America. He was elected Home and Foreign Missionary Secretary two years later. When the Association merged with the Church of the Nazarene to form the Pentecostal Church of the Nazarene in 1907, Reynolds was elected general superintendent along with Phineas F. Bresee. Re-elected the following year during the Second General Assembly at Pilot Point, he continued in that office until his retirement in 1932. During most of his superintendency, he also served as Secretary for Foreign Missions and in 1896 began the ambitious program of Christian witness to the Cape Verde Islands. Reynolds was also a founder, influential in the naming, of The Eastern Nazarene College. Rare work.; 24mo 5" - 6" tall; 238 pages 
Price: 19.97 USD
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