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St. Petersburg and the Florida Dream, 1888-1950, Arsenault, Raymond
1 Arsenault, Raymond St. Petersburg and the Florida Dream, 1888-1950
Norfolk, VA Donning Co 1988 0898657407 / 9780898657401 First Edition Hardcover Fine with no dust jacket Signed by Author
Black cover with gold print. Inscribed by author. In almost new condition. This book is protected by an archival quality sleeve to maintain present condition. Rare.; Photographs; 360 pages; ; Signed by Author 
Price: 39.97 USD
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Main Street on the Middle Border  (Author Signed), Atherton, Lewis
2 Atherton, Lewis Main Street on the Middle Border (Author Signed)
Bloomington IN Bedford/ St. Martin's 1954 First Edition; First Printing Hardcover Very Good in Good dust jacket Signed by Author
Inscribed and signed by author. 423 pages including index. Excellent condition. Book plate in front. Dust jacket now in Brodart mylar protective (clear) cover. We provide delivery tracking on US orders. ; Photographs; 8vo 8" - 9" tall; 423 pages; p; Signed by Author 
Price: 24.97 USD
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The Devil's Own Rag Doll  (Author Signed), Bartoy, Mitchell
3 Bartoy, Mitchell The Devil's Own Rag Doll (Author Signed)
St. Martin's Minotaur 2005 0312340885 / 9780312340889 First Edition; First Impression Hardcover Near Fine in Near Fine dust jacket Signed by Author
Signed by author on title page. Dust Jacket now in Mylar Protective Cover.1940+s Detroit: the war effort is in full swing and racial tensions are running high. When a vivacious white heiress is murdered in the black part of town, the city threatens to erupt into mob violence, bringing the factories to a grinding halt and imperiling Allied forces around the world. Newly minted Detective Pete Caudill is charged with covering up the crime in the interests of civic peace and finding some kind of justice for the dead girl. Odds are the girl was killed by her black boyfriend, but some whisper of a communist plot. Or is Detroit+s shadowy political machine manipulating events to its own ruthless ends? As he delves deeper, Caudill soon learns the hard way that friends are rarely what they seem, family ties are often deceptive, and sometimes the bravest thing a man can do is think for himself. Beautiful scarce collectors grade copy of this book. ; 1.2 x 8.4 x 5.6 Inches; 304 pages; p; Signed by Author 
Price: 12.97 USD
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Jim Tully  American Writer, Irish Rover, Hollywood Brawler, Bauer, Paul &  Mark Dawidziak &  Ken Burns
4 Bauer, Paul & Mark Dawidziak & Ken Burns Jim Tully American Writer, Irish Rover, Hollywood Brawler
The Kent State University Press 2011 1606350765 / 9781606350768 First Edition; Various Hardcover As New in As New dust jacket 
Looks new. Signed by both authors. Dust Jacket now in Mylar Protective Cover . The first biography of the vagabond, hard-boiled writer who rocked Hollywood during the Roaring TwentiesThe son of an Irish ditch-digger, Jim Tully (1886–1947) left his hometown of St. Marys, Ohio, in 1901, spending most of his teenage years in the company of hoboes. Drifting across the country as a “road kid,” he spent those years scrambling into boxcars, sleeping in hobo jungles, avoiding railroad cops, begging meals from back doors, and haunting public libraries. After six years on the road, he jumped off a railroad car in Kent, Ohio, with wild aspirations of becoming a writer. While chasing his dream, Tully worked as a chain maker, boxer, newspaper reporter, and tree surgeon. All the while he was crafting his memories of the road into a dark and astonishing chronicle of the American underclass. Rare.; 9.30 X 6.40 X 1.40 inches; 378 pages; Signed by All Authors 
Price: 59.97 USD
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Bradford's History of Plymouth Plantation  An account of the Ceremony upon turning over the Famous Manuscript to Archives of the Massachusetts ... Ambassador T.F. Bayard, Boston May 26, 1897, Bayard, T. F.
5 Bayard, T. F. Bradford's History of Plymouth Plantation An account of the Ceremony upon turning over the Famous Manuscript to Archives of the Massachusetts ... Ambassador T.F. Bayard, Boston May 26, 1897
Boston, MA Argus Co 1897 First Edition; Various Paperback Good with no dust jacket 
Blue cloth cover is worn and frayed, binding tight. Contents clean except for water staining on many pages. Stain does not occlude print. Fully Indexed. Inscribed by John H Ponce (1898). Contains introductory comments by describing the book, Proceeding of the Legislature, Decree of the Constistorial and Episcopal Court of London by The Honorable Thomas Francis Baynard Ambassador Extraordinary and Plenipotentiary to Her Most Gracious Magesty Queen Vicgtoria at the Court of St. James in London and to the Governor and Commonwealth of Massachusetts (8 pgs.), Receipt of Ambassador Bayard (2pgs.), Receipt of Governor Wolcott (2 pgs.), Address of Hon. George F. Hoar (6 pgs.), Address of the Hon. Thomas F. Bayard (7pgs.), Address of Gov. Wolcott (3 pgs.), Book 11602-1620) 107 pages, Booke 2 (1620-1647) pg.110-528. Appendix and complete index. This book is protected by an archival quality sleeve to maintain present condition. We provide delivery tracking on US orders.; 29 pages 
Price: 89.97 USD
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Suki and the Magic Sand Dollar  (Author Signed), Blackburn, Joyce; Clayton, Stephanie
6 Blackburn, Joyce; Clayton, Stephanie Suki and the Magic Sand Dollar (Author Signed)
Providence House Publishers 1996 First Edition Hardcover Near Fine with no dust jacket Signed by Author
Near Fine condition! Silver Anniversary edition. Book now in archival sleeve to protect condition. Like new. Signed twice by author. Once in inscription and once on title page. Suki could never have guessed all that she would experience while visiting St. Simons Island, Georgia. Until then, she had never flown in a plane, seen the ocean (except in pictures), set foot on an island, nor met a real scientist. From a fun and friendly woman named Cherry, Suki discovers the built-in clocks of nature. Because the clocks are so dependable, Suki becomes convinced that there is someone in full charge who makes everything work together. While Suki learns many scientific facts, her trip mostly teaches her about people, making and sharing friends. Rare. ; 0.5 x 10.1 x 6.9 Inches; 64 pages; Signed by Author 
Price: 32.97 USD
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7 Blair, Walter & Franklin J. Meine Half Horse Half Alligator The Growth of the Mike Fink Legend
Chicago, Ill The University of Chicago Press 1956 First Edition; First Impression Hardcover Fine with no dust jacket 
Includes bibliography. We provide delivery tracking on US orders. ; 8vo 8" - 9" tall; 289 pages 
Price: 14.97 USD
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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, Blunt, John J
8 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
London John Murray 1897 Seventeenth Edition; First Impression Hardcover Good with no dust jacket 
Blue cover is sun faded and has one inch chip/tear at top of spine. Former owners library label and seal inside. Fully indexed. Text clean with pages yellowing due to age otherwise good to very good condition. 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. 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). Rare. ; 12mo 7" - 7½" tall; 365 pages; Missing as of 9 08 
Price: 19.97 USD
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Toward a Better World, Booth, Evangeline
9 Booth, Evangeline Toward a Better World
Garden City, NY Doubleday & Company 1928 Stated First Edition; First Impression Hardcover Good with no dust jacket 
Blue cover shows soiling and sun fading. Pastoral notes and underlining in book. General Evangeline Cory Booth, OF (December 25, 1865 – July 17, 1950) was a British theologist and the 4th General of The Salvation Army from 1934 to 1939. She was the first woman to hold the post of General. She was born in South Hackney, London, England, the seventh of eight children born to William Booth and Catherine Mumford, who had earlier in the year founded The Christian Mission, which became the Salvation Army in 1878. General Evangeline Booth lived in Hartsdale, New York, until her death at the age of 84 from arteriosclerosis. She is interred in Kensico Cemetery, near White Plains, New York. Her home, the Evangeline Booth House, now known as St. Andrew's Episcopal Church, was added to the National Register of Historic Places in 2011. Scarce. (Wikipedia) Excellent work. We provide delivery tracking on US orders. ; 8vo 8" - 9" tall; 244 pages 
Price: 19.97 USD
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Christian researches in Asia  With notices on the translation of the Scriptures into the oriental languages, Buchanan, Claudius
10 Buchanan, Claudius Christian researches in Asia With notices on the translation of the Scriptures into the oriental languages
Lexington KY Printed and sold by T. T. Skillman 1813 First Edition; First Printing Paperback Good with no dust jacket 
Pages are uneven, foxing. Cover is marbled boards with leather spine. Very Worn and hing cracking. Contents complete and tight. Edges are dented and worn. ; First section has 158 untrimmed pages with an added sermon preached in the Parish Church of St. James, Bristol, on Sunday February 26, 1809 entitled "The star in the East" being 27 pages and an appendix of 55 pages containing an account of 200, 000 Christians discovered in the sequestered region of Hidostan. Some of the Chapter titles are: The Chinese, the Hindoos, Juggernaut, Immolation of Females, Letters of King George I and Archbishop Wake, Tranquebar, Tanjore, Tritchinopoly, The malabar Bible, Syriac Bible, The Persians, The Arabians, The Jews in Asia, The ten Tribes, The Armenians. A very unique and exciting book. Paperback may indicate a booklet, phamplet, tract or book.; 55 pages; 
Price: 179.97 USD
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On the Grind  A Shane Scully Novel (Author Signed), Cannell, Stephen J.
11 Cannell, Stephen J. On the Grind A Shane Scully Novel (Author Signed)
St. Martin's Press 2009 0312366280 / 9780312366285 First Edition; First Printing Hardcover Near Fine in Near Fine dust jacket Signed by Author
Inscribed " To Sandra, Stephen Cannell" on title page. On the heels of Three Shirt Deal, a New York Times bestseller, comes an electrifying new thriller from Stephen J. Cannell in which Lt. Shane Scully is accused of evidence tampering and his wife, Alexa, discovers Shane’s been having an affair with a beautiful movie star. Dust Jacket now in Mylar Protective Cover. Beautiful scarce collectors grade copy of this book.; 9.30 X 6.50 X 1.20 inches; 320 pages; Signed by Author 
Price: 14.97 USD
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St. Peter's Parish New Kent County, Virginia, Coffey, Edward A
12 Coffey, Edward A St. Peter's Parish New Kent County, Virginia
The author 1979 First Edition; Various Paperback Very Good with no dust jacket 
Tan paperback cover with black lettering. Book now in archival sleeve to protect condition.Rare. ; Photographs 
Price: 49.97 USD
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Analysis of Butler's Analogy, Crooks, George Richard
13 Crooks, George Richard Analysis of Butler's Analogy
ca 1950 First Edition; Various Paperback Good with no dust jacket 
Ink stain at top of pages which does not affect print. Foxing. An early imprint or book section (no binding), printed around 1850-1870, of a discussion of Bishop Butlers discussion of life, death, and life after death. Joseph Butler (1692-1752) wrote his infamous Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature, in 1736. Butler was born and educated in England as a Presbyterian but became ordained in the Church of England in 1718, and eventually became the Dean of St. Paul's Cathedral and later Bishop of Durham. This is not Hobarts and the author is not revealed, but is most likely George Richard Crooks who republished Butler's Analogy with and Analysis which this paper is mostly that analysis. George Richard Crooks (February 3, 1822 Philadelphia – February 20, 1897) was a United States writer, educator, and Methodist minister.In 1860 Crooks became editor of The Methodist, a publication described by a colleague as "the doughty unofficial rival of the official weekly – The Christian Advocate."[12] In conjunction with John McClintock, he prepared a series of "First Books" in Latin and Greek (1846–1847). In 1852 Crooks edited a republication of Butler's Analogy, for which he added an analysis, index, and biography. (Wikipedia). Heavy foxing to pages and ink spot to top of pages. Rare. Possibly no publication date in item. Paperback may indicate a booklet, phamplet, tract or book.; 12mo 7" - 7½" tall; 49 pages 
Price: 39.97 USD
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Last days of Knickerbocker life in New York, Dayton, Abram C
14 Dayton, Abram C Last days of Knickerbocker life in New York
New York , NY G.W. Harlan 1882 First Impression Hardcover Good with no dust jacket 
Green cover with gold print. Wonderfully written about the period of the 1830"s in New York. Book was published after the author's death in 1877 when the manuscript was found in his belongings. It was written during the 1830"s when the author was a contemporary of the period. A lot of references to New York. "Albion, St. Marks, Lafayette, Waverly, Washington and other grand places wee inaugurated through the instrumentality of "wild cat" tenders, and grandfathers simple Knickerbocker home was abandoned for more sumptuous residence in fashionable quarters ." Front hinge starting to crack otherwise fine condition.. Rare. We provide delivery tracking on US orders. ; 275 pages; p 
Price: 39.97 USD
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St. Paul Lutheran Church, 1776-1976, DeBord, Martha Brown
15 DeBord, Martha Brown St. Paul Lutheran Church, 1776-1976
Radford, VA Commonwealth Press 1976 First Edition; Various Hardcover Very Good with no dust jacket 
Rare hardcover copy of this Church and area history. Illustrated with drawings and photos. Includes a lot of history and surnames. Inscription in front.; 115 pages 
Price: 129.97 USD
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St. John's Episcopal Church 1855-2005, Dingman, Elizabeth
16 Dingman, Elizabeth St. John's Episcopal Church 1855-2005
Mt. Vernon, INdiana St Johns Episcopal Church 2005 First Edition; Various Hardcover Near Fine with No dust jacket as issued 
Red leather-like cover with gilt print. History of this church located in Mt. Vernon, Indiana from 1855-2005. Extensive appendix, marriage records, burial records, bibliography, etc. Rare. ; Photographs, Charts, Tables; 4to 11" - 13" tall; 126 pages 
Price: 79.97 USD
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History of Dunedin, Douglas, W. Lovett
17 Douglas, W. Lovett History of Dunedin
St. Petersburg, FL Great Outdoors Publishing 1965 First Edition; First Impression Hardcover Very Good in Good dust jacket Signed by Author
Signed by author on front free end paper. Dust in mylar has minor chips. ; Florida; Photographs; Signed by Author 
Price: 47.97 USD
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St. Petersburg and Its People, Fuller, Walter P. &  charts Illustrated by B/W photos
18 Fuller, Walter P. & charts Illustrated by B/W photos St. Petersburg and Its People
Great Outdoors Publishing Co 1972 First Edition; First Edition Hardcover Very Good in Good dust jacket 
Green cover with gold print. Dust has chips, but now in mylar cove. Incluedes a seperate index with many surnames. Scarce. ; 4to 11" - 13" tall 
Price: 27.97 USD
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THE CONFLICT OF RELIGIONS IN THE EARLY ROMAN EMPIRE -, Glover, T. R.
19 Glover, T. R. THE CONFLICT OF RELIGIONS IN THE EARLY ROMAN EMPIRE -
London Methuen & Company 1920 Ninth Edition; First Impression Hardcover Good with no dust jacket 
1920 9th edition. Author was fellow and lecturer of St. John's College and public orator in the University of Cambridge. Chapters include among others: Roman Religion, the Stoics, Plutarch, Followers of Jesus, Conflict of Christian and Jew, Clement of alexandria, and others. Full index and Table of dates. Minor marginal notations and highlighting to a few pages. ; 8vo 8" - 9" tall; 359 pages 
Price: 47.97 USD
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Keswickism, Godbey, W.B.
20 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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