University of Manchester/NTC Grad Interview: Sègbégnon M. Gnonhoussou

'Imperial Kenosis As A Political Medicine: An Afro-Wesleyan Public Theology of the Cross’, PhD thesis (University of Manchester/Nazarene Theological College), 2019.

What was the primary argument of your doctoral thesis?

I argue in my thesis that the spirituality, social activism, and public leadership of evangelicals in my country, the Republic of Benin, could be more fruit bearing if critiqued and informed by the political dimension of the self-emptying display of Christ on the cross. I arrived at this argument based on evangelicals’ self-assessment of their political performance and their hoped-for alternative. As a result, I have issued an Africa-centred Wesleyan proposal.

What led you to study this subject?

I could think of many. One is that the first time I ever cast a vote during a presidential election, I did so for a former Marxist leader turned an evangelical candidate. From that time onward—and for two decades—successive governments have been formed around an evangelical-centred leadership. But this prowess has not produced the liberatory outcomes that a post-colonial nation like ours craved for. While there are flamboyant statistics from international organisations pointing to how great Benin is doing from economic and church growth statistic standpoints, the reality on the ground in schools, families, churches, neighbourhoods, courts of justice, etc. is far from what the reports are saying. I thought something was wrong in a country with peaceful transition to western democracy, a country that has not known wars or any major catastrophe like elsewhere, and yet with such a meagre post-colonial, post-Marxism, outcome. That was what led me to think about searching for another way to understand our post-colonial context and hence to go after an alternative model with theological dimension.

How did your thesis contribute to the field?

With the background presented above, I found myself in uncharted territories for someone doing theological research. Overall, I hope to have presented a work that could serve as a model of cross-fertilisation in theological reflection. In effect, I used an ethnographic field research, on a theological topic with historical insights for clarity purposes. As a result, I have drawn spiritual and geopolitical implications, all in response to the scandal of entrenched poverty in an Africa that our God who is loving toward all has endowed with sufficient, if not vast, riches.

If seeking to publish your thesis, what has the process of searching for a publisher looked like?

I have been a bit slow on this, but partly because I became involved in other publications and did not focus immediately on the publication of my thesis. When I later did, I had the challenge of making changes to bring the work to the public level. I am currently working with the Transforming Political Theologies series of Routledge. Hopefully, it will come out soon.

What does your life look like post-graduation? What is your current vocation and how does your doctoral work inform it? 

Early on after completion of my thesis I started teaching as an affiliate professor of Wesleyan Missiology in the school of theology and religious sciences of the Université Protestante de l’Afrique de l’Ouest (UPAO). I later joined the School of Theology and Seminary of Seattle Pacific University as an Assistant Professor of Theological Studies. I have not forsaken my commitment to serving for church renewal, so I continue to volunteer in church-based services and renewal through Wesleyan discipling structures. I became recognized as an ordained elder in the Free Methodist Church-USA.

What does it mean to you to be a scholar in the Wesleyan tradition?

I would suggest that in anticipation of the full freedom the world is craving for, scholars in the Wesleyan tradition primarily contribute toward the renewal of God’s creation, in all spheres of life. For this reason, they use cross-fertilisation across the disciplines to think and serve for the increasing vibrancy of the church on earth. It follows that to be a scholar in the Wesleyan tradition is to redirect intellectual activities toward creative solutions to the perennial issues of poverty and injustices around us. With that framework, both theological content and the related purpose of human flourishing of the content matter together in Wesleyan scholarship. Wesleyan scholars function as public intellectuals and, when warranted, as healthy agitators, i.e., they critique influential public thoughts and practices that affect human lives negatively. They then offer theologically informed constructive paths out of those thoughts and practices that are unsuitable to God’s design for this world. 

How do you see your scholarly work as part of your ministry?

My research has given me greater insights into the world systems and into overall life of the Church in response to the latter. I found a window into the Church’s strengths and weaknesses, and her still untapped potentials that could lastingly influence the society in the most positive ways. As a result, I have gained a stronger basis for emphasising the wholistic dimension of Christian life and ministry, from personal to societal levels.

What made NTC and Manchester ideal places to undertake your doctoral studies?

During my studies, I came to realize that both at academic as well as ecclesial levels, many people consider one single meaning of the cross of Christ as ‘untouchable.’ I was initially accepted into a different PhD program. But I had to withdraw due to the lack of a supervisor that could take on my proposed research project. Alternatively, I found a collegium at NTC that was supportive as well as challenging to the kind of orientation I was taking. NTC was a very healthy environment to help me freely think about issues that matter for the church’s witness in the public square. 

What are some projects in progress? Where can we find your work these days?

Besides reviews and forthcoming dictionary entries in Religious Studies Review and Historical Dictionary of Methodism, I also contributed “Did Colonialism Distort African Development?” in a debate on contradictory interpretive lenses on African issues in Debating African Issues (Routledge, 2002). Recently I co-authored (with Kelly Yates) “Conversion as an Act of Reclamation: John and Charles Wesley’s Interaction with Two West African Enslaved Men,” an article suggesting the need for reinterpreting the legacy of Wesleyan influence on the Robin Johns in Wesley and Methodist Studies 15.1 (January 2023). I also have a forthcoming article in Wesleyan Theological Journal on the legacy of Thomas Birch Freeman during the 19th century proto-colonial period in West Africa. Shortly after completion of my PhD I found myself involved in the Dialogue on Race and Faith research team, which has neared completion with a collective book, Awakening to Justice, to be released later in spring 2024. I authored one chapter in that book. I hope my thesis book will soon be published by Routledge.

What advice do you have for recent doctoral graduates who are searching for jobs, whether in academia, the church, or elsewhere?

I would advise patience and prayerful discernment with a community of caring persons who genuinely value their calling and are supportive enough to make connections to various possibilities. Above all, it is wise to pray and act, to seek guidance from seniors in the field, to ask them to review cover letters, CV, sample papers, ask for mock interviews, and even check the tidiness of slide presentations. All this is to say that it is healthy to actively count on God’s faithfulness to show forth with the cooperation of our efforts. In doing so, God can place the vocation of the searching persons where they will be most fruitful for the furtherance of his Kingdom of holy love on earth.

Jerome Van Kuiken's New Book: “The Judas We Never Knew: A Bible Study on the Life and Letter of Jude”

What's the primary argument of your book? 

Both the New Testament letter of Jude and its author (whom I hold to be Jesus' relative Judas/Jude) have been marginalized unjustly for centuries, yet they both have highly relevant lessons to teach us today. It's time to stop ignoring them and pay attention to their message.  

What led you to study this subject? Why did you want to share your findings with a wider audience?

The letter of Jude has intrigued me for years because of its use of Second Temple Jewish literature like 1 Enoch, its relationship to 2 Peter, its warnings against apostasy, and its ties to Jesus' family. As I began to study it in earnest, I found that the letter of Jude has been neglected and dismissed as a pseudonymous, postapostolic writing since the 16th century, but from the late 20th century onward there's been a reassessment of its worth, authorship, and date of composition pioneered by Richard Bauckham. I wanted to make the fruits of that reassessment available to a wider audience and revive interest in the letter and its author at the popular level. 

What made you want to write a Bible study specifically? 

From time to time I'm asked to lead Bible studies at Christian camps. In 2018 I had the privilege of leading a week of Bible studies at Multnomah Holiness Camp in Portland, Oregon. I decided to focus on the life and letter of Jude. That same year, I presented material from my research on Jude at the Wesleyan Theological Society. I looked at how, surprisingly enough, Jude could contribute to a theology of technology. This book is the outgrowth of those camp studies and WTS presentations.

How does your new book contribute to the field? How does it contribute to public scholarship?

Popular-level studies of Jude's letter tend to be 1) cursory and superficial (yes, Jude's focus is on false teachers, but he has a rich Christology and a beautiful positive vision for the Christian life, too, if we listen carefully to him); 2) uninformed by the fresh research by Bauckham and others into the 1st-century Palestinian Jewish Christian world lying behind this letter; and 3) from the broadly Reformed tradition. My book combines the Jude renaissance with a Wesleyan-inflected theological interpretation of Scripture to demonstrate how Jude's life and letter speak to a range of current issues, from the identity of Jesus to the nature of healthy spirituality and from Jewish-Christian relations to a theology of technology. I also supply a fresh translation of Jude's letter in idiomatic English. 

What does it mean to you to be a scholar in the Wesleyan tradition?

It means that when I read Scripture theologically, I do so in light of both the catholic orthodoxy that the Wesley brothers affirmed (e.g. the Trinity, human created goodness and fallen sinfulness, Christ as divine-human Savior) and their distinctive vision of "responsible grace," to use Randy Maddox's fine phrase. It means that I must take both Scripture's promises and also its commands and warnings as applicable to myself and to everyone I meet. The promise that whoever believes will be saved is for everyone. The command to be holy is for everyone. The warning against forfeiting grace is for everyone. And behind all these words of Scripture stands the faithful, holy, merciful and righteous Savior. 

How do you see your scholarly work as part of your ministry? How does publishing this book fit into that ministry?

By divine calling and denominational appointment, I am a teacher. My scholarly work both feeds my classroom teaching and is an extension of it beyond the classroom. 

What made NTC and Manchester ideal places to undertake your doctoral studies?

NTC was ideal for me for several reasons. I was looking for a doctoral program that didn't force me to quit my job and relocate my family, and NTC's generosity and flexibility with part-time enrollment and residency requirements made that possible. I wanted to do research on Reformed theologian T. F. Torrance's Christology, and Torrance's former student T. A. Noble at NTC became my doctoral supervisor. The libraries and scholarly symposiums at NTC, the University of Manchester, and Nazarene Theological Seminary in the USA provided invaluable academic support. Finally, since childhood I've been an Anglophile, so summer visits to England were a cultural treat.

How did you begin the process of turning your own research into the book of Jude into a book with potentially wider reach? 

I undertook my research primarily for the purpose of teaching at the popular level, so then it was simply a matter of converting those teaching materials into book format. I should say, though, that there are a number of endnotes at the back of the book to point interested readers to academic resources and, occasionally, to weigh in on scholarly debates. For instance, while I rely heavily on Bauckham's proposals, I don't do so uncritically.

What are some of the differences between writing a scholarly monograph and a popular-level book?

A stereotypical scholarly monograph has a formal, dispassionate tone; exhaustive discussions of methodology, the state of research, and opposing viewpoints; copious scholarly references; and little by way of illustration or direct application until the conclusion. A popular-level book has a more informal, conversational tone with plenty of illustrations and applications leavening the entire discussion and less emphasis on methodology, the state of research, and other scholarship. Opposing viewpoints are presented illustratively rather than exhaustively. I found writing The Judas We Never Knew to be great fun. It was a delightful challenge to keep from falling into academic modes of expression and to ransack popular culture for illustrations and applications.

What are some other projects in progress or ones you're looking forward to post-publication?

This September Lexington/Fortress Academic releases Theology and Tolkien: Practical Theology, edited by Douglas Estes. I've contributed a chapter that places Peter Jackson's Lord of the Rings film trilogy in dialogue with Karl Barth's Church Dogmatics. Whereas The Judas We Never Knew "translates" Jude scholarship into popular cultural categories, my chapter in Theology and Tolkien reverses the process by "translating" an artifact of popular culture into the categories of theological scholarship and cinematic and literary criticism.

I'm also editing for publication a collection of essays on the Wesleyan order of salvation and extending my interest in Jesus' family by doing research into the potential of a Wesleyan Mariology (I hope to publish on this in the near future).

What advice do you have for others who want to publish a theological book or a Bible Study for a wider audience?

Start by finding role models to emulate. N. T. Wright and, in a previous generation, C. S. Lewis and Dorothy Sayers are shining examples of communicators who translate scholarship into a popular idiom. Secondly, investigate what's already being published and identify a gap that needs filling. This also will make you aware of which publishers are putting out the sort of books you'd like to write. Thirdly, field testing what you want to say is important to make sure you're actually communicating at the level for which you're aiming. Students, family members, and parishioners can help you here.

University of Manchester/NTC Grad Publication Interview: Johan Tredoux on publishing his book, “Mildred Bangs Wynkoop: Her Life and Thought” (The Foundry Publishing, 2017)

What was the primary argument of your doctoral thesis?

My research broke new ground as I attempted to bring a comprehensive understanding of Wynkoop’s passion for a more biblical way of thinking about the Christian life and particularly Christian holiness. My thesis made the argument that Wynkoop’s version of Wesleyan holiness theology was an authentic interpretation of John Wesley’s doctrine of sanctification.

Going through boxes and boxes of her unpublished material, (Wynkoop Collection at the Nazarene Archives) especially her primary work, A Theology of Depth (written in 1958) and her 180-page master’s degree in theological anthropology, helped me to make significant discoveries of what shaped Wynkoop’s theology at a pre-suppositional level. 

As I examined the sources and development of Wynkoop's theology of sanctification, I was able to conclude that Wynkoop was significantly influenced by John Wesley's dynamic, Christological, relational, teleological, and socially oriented understanding of sanctification. 

What led you to study this subject?

My father introduced me to Wynkoop in 1980, during the Nazarene General Assembly, which was held in Kansas City that year. Meeting Mildred & Ralph at the early age of 21 was a delight. I recall a gracious and humble lady who was very present at the moment. Had I known at that time that I would spend six years researching her life and writings (almost 30 years later), I would have asked her lots of questions. Having grown up as Afrikaans-speaking citizens in apartheid-era South Africa, a theology of love was not something that would have been a reality in our lives. 

However, the choice to walk away from prejudice opened a whole new world to my father, including the opportunity to study under Wynkoop at NTS in the mid-1970s. Under Wynkoop, my father's theological world was opened to the thoughts of John Wesley and Wynkoop's relational and Christological understanding of Christian sanctification. Seeing the impact that Wynkoop made on my family, I became very curious about her life and theology. 

My curiosity eventually led me to make her lifetime work the focus of my doctoral research at the University of Manchester (UK) under the supervision of Dr. Tom Noble. As mentioned before, part of this research involved spending one day a week for a whole year going through boxes and boxes of her lifetime work that was never published.

How did your thesis contribute to the field?

My work helped to clarify the life circumstances, sources, and methodologies used by Wynkoop to put forth her existential understanding of Christian holiness as reflected in her main work A Theology of Love. I was able to set Wynkoop in her context, beginning with her family’s involvement with Dr. Phineas Bresee and her studies under Dr. H. Orton Wiley in the early days of the Church of the Nazarene. I also demonstrated in this thesis how John Wesley served as a mentor to her (not a guru), as she attempted to bring Wesley's theology into the 20th century. 

Her relational reading of John Wesley and the American holiness movement’s theology of Christian holiness raised significant theological debate in the last decades of the twentieth century. Even so, amid fundamentalism’s fear-based voices, I was able to show that Wynkoop taught the Wesleyan-Holiness tradition afresh the importance of biblically based, theological thinking.

As a female theologian, the work of Mildred Bangs Wynkoop remains a significant signpost for those in the Wesleyan-Holiness tradition, especially for the generations to follow. Given the continued threat of Gnosticism, Wynkoop’s theological anthropology, and her Eastern view of image and likeness require serious ongoing consideration. 

If seeking to publish your thesis, what has the process of searching for a publisher looked like?

I was fortunate in that the Foundry Publishing Co., expressed interest to publish my doctoral thesis. I already wrote my thesis with a potential publication in mind, so it was an easy transition for the Foundry to adapt my thesis to a less scholarly audience. However, it still required much editing and revision. I was also able to add historically significant photos spanning Wynkoop's life. The Foundry Publishing Co. team who worked with me made it an easy process. My book was launched with much fanfare at the 2017 General Assembly in Indianapolis 😊.

What does your life look like post-graduation? What is your current vocation and how does your doctoral work inform it? 

The primary work of Wynkoop was to show that her emphasis on Christlike love must be lived out in an on-the-ground “in shoe leather” theology. Little did I know that her belief would be put to the test for me in a very significant way. The last 5 years brought a significant change for me as I left the pastorate to become a board-certified clinical chaplain (BCC) in a Level 1 Trauma Center, under the tutelage of the Association of Professional Chaplains (APC). 

Wynkoop framed her theology in more therapeutic terms rather than judicial. This shift had a direct bearing on my present work as a hospice chaplain. My "witness" has expanded to the rich idea of "WITHness," as I journey with patients and their families facing the end of life. Wynkoop's emphasis on "likeness," as distinct from "image" has brought a renewed focus to the stages of moral cognitive development and the potential for growth embedded in each person. This has given me tools to assess the theological worldview of my patients so that I can better care for them.

What does it mean to you to be a scholar in the Wesleyan tradition?

The Wesleyan-Holiness tradition affords me the privilege to be a teacher of a theology that is saturated with the optimism of grace. A theology that is easily adaptable to any culture, because of its dynamic, Christological, relational, teleological, and socially oriented understanding of sanctification. The Wesleyan tradition's offer of grace and love is extended to everyone, regardless of race, gender, nationality, or sexual orientation. This theological posture allows me to be a proponent of the Wesleyan tradition without compromising my emotional and spiritual integrity. 

How do you see your scholarly work as part of your ministry?

My scholarly work allowed me to revisit the presuppositions of my faith. It helped me to move away from static, literal, apocalyptic, and fear-based assumptions, to more relational, historical, and therapeutic assumptions. These shifts in the theological undercurrents of my theological worldview made it possible to cross-fertilize into other disciplines, without compromising the integrity of my faith. This expanded worldview is indispensable in my work as a hospice chaplain, especially as I encounter Hindu, Muslim, Jewish, and Buddhist patients.

What made NTC and Manchester ideal places to undertake your doctoral studies?

Having tea in the lounge with other fellow Ph.D. students, walking down to the Didsbury restaurants, and getting feedback from faculty and fellow students on the papers that were presented, speaks of a journey that was filled with encouraging voices. The Manchester Wesleyan Research Centre library and the John Rylands Library have given me access to resources not otherwise available. The cost is also significantly lower than doing a Ph.D. in the USA, especially when you factor in the inexpensive accommodation arrangements at NTC.

What are some projects in progress? Where can we find your work these days?

Other than my main work: Mildred Bangs Wynkoop, Her Life, and Thought, I have contributed chapters in A Plain Account of Christian Faithfulness edited by Rob Fringer, and Love Does Not Control edited by Thomas Oord. The last edition (Vol 22, #2) of the Didache: Faithful Teaching Journal edited by Dean G. Blevins, featured an article I wrote on the “Key Tenets of Wynkoop’s Theology.”

What advice do you have for recent doctoral graduates who are searching for jobs, whether in academia, the church, or elsewhere?

It would be good for doctoral graduates to have a long view on the fruits of their labor percolating to the top. In this present climate of anti-intellectualism, in many cases, it will require graduates to carry their doctorates in their back pockets if they choose to enter pastoral ministry. It will also be advisable to look for communities that are open to pastoral theologians. In the academic world, I would advise that graduates remain open to enter at the adjunct level supported with bi-vocational income. Networking and writing to reflect theologically on current events will keep the graduate's feet on the ground. 

Robert Pelfrey’s New Book: “An Untold Story: Heroism, Mysticism, and the Quest for the True Self”

An Untold Story: Heroism, Mysticism, and the Quest for the True Self (Cascade Books, 2023).

What's the primary argument of your book? Did the argument or the phrasing of it change as you adapted your thesis to this publication?

The book's main argument is that our true self is revealed in the mystical-heroic journey of union with God. By coming to a better understanding of what it is to be a hero and what it is to be a mystic, we come to a better understanding of what it is to be ourselves. 

I did change a lot of the jargon from my scholarly work to make it more readable for a general audience. I also included a number of illustrations from popular culture, which hopefully makes the subject matter more understandable and even fun to read. The biggest change, however, is the focus on the true self, which is a more personal and intimate focus than the more academic work allowed.

What led you to study this subject? Why did you want to share your findings with a wider audience?

Having been a pastor for nearly twenty years—and a Christian twice that long—I am convinced that what the church most needs is not better PR or leaders with bigger platforms or hipper music or even more evangelism and outreach campaigns. What the church most desperately needs is disciples of Jesus Christ—people who are committed to and passionate about becoming like Christ in their own unique and authentic ways and contexts. 

I believe it's what the church needs and what the world needs. Everyone longs for meaning and identity and something of worth, which I believe are all found most profoundly in living the life God is living. That's the reason for my research and teaching and writing on spiritual formation—for the academy, the church, and the marketplace.

How does your new book contribute to the field? How does it contribute to public scholarship?

This book builds on my previous research into how the archetypal hero's journey of myth and legend is at the heart of the formative journey to life with God (and vice versa), with the spiritual theology of John of Ruusbroec (1293–1381) as the primary case study. However, where that previous work focused on demonstrating the parallels between the hero's journey and Ruusbroec's path of spiritual formation, this new book focuses on applying that research to actual formation in Christlikeness. 

So the new book takes the contributions of my previous work a step or two further, showing how to actually live out those ideas amongst the struggles and mess of everyday life in a challenging world. The public sphere is in dire need of books on Christian spirituality that are grounded in strong scholarship while also being accessible and understandable to a popular audience. I hope this is such a book.

What does it mean to you to be a scholar in the Wesleyan tradition?

In my experience, the Wesleyan tradition has the clearest and most well-rounded teaching on Christian formation. I was raised Methodist and am a Methodist pastor, but along the way I was part of a number of traditions—Baptist, Church of Christ, Anglican, charismatic—and of course I've studied many others. But with emphases like the means of grace, inner and outer holiness, classes and bands, social transformation, and especially Christian perfection and entire sanctification—I've yet to encounter a tradition more deeply rooted in and theologically bent toward Christian formation than the Wesleyan tradition. It's the ideal context for my work...and my faith.

How do you see your scholarly work as part of your ministry? How does publishing this book fit into that ministry?

I would point to another Wesleyan emphasis—the harmony of faith and reason. I always strive for faith that is well-informed and intellectually rigorous, and for scholarship that is faithful and practicable. I hope this book represents both sides of that approach.

Did you find new evidence or learn new information while rewriting?

Yes, constantly. At one point in the new book I mention how writing numerous drafts of my thesis, and then writing numerous drafts of the scholarly monograph based on my thesis, and then writing numerous drafts of this book resulted each time in new insights and greater understanding of the subject matter. It is deep and complex stuff, so it takes time and effort. But it is so worth it!

What made NTC and Manchester ideal places to undertake your doctoral studies?

For me, the greatest treasure of studying at NTC is found in the community—the administration, faculty, staff, and fellow students—that is formed around sincere Christian faith and rigorous scholarship. To undertake doctoral studies among people who are passionate about following Christ and passionate about service to the academy was priceless. And to be able to continue in my ministry context, to correspond and meet online with my advisors, and to gather regularly in Manchester with the NTC community—it was truly a life-changing experience. 

How did you begin the process of turning your scholarly monograph into a book with potentially wider reach? 

The entire time I was doing my research, writing my thesis, and then writing the scholarly monograph, I knew I wanted to adapt the work for a more general readership. After so many years as a pastor, I couldn't help but think how these ideas might be shared with the people in the pews. So the process involved first identifying the main ideas that would be helpful for everyday Christian living, and then being willing to jettison what wouldn't be. And then I had to think how best to present those ideas in understandable, relatable, and practicable ways. I found it helpful to keep certain people in mind as I wrote, people I've pastored over the years who are not academics but are passionate about their own spiritual formation. I'd think, 'How can I put this so X will really get it?' Then I shaped my work accordingly.

What are some of the differences between writing a scholarly monograph and a popular-level book?

The main difference lies in trying to find the balance between scholarship and readability. A scholarly monograph needs to be a bit more generalized and accessible than a thesis, but the language and concepts will still be highly specialized and academic. But a popular-level book like this one needs to be grounded in solid scholarship while also being enjoyable to read by non-academics. 

And that brings up another difference, which is that there's a lot more room in a popular-level book for illustrations from popular culture, personal stories, and practical applications of the subject matter. The 'hero's journey' aspect of this book really lent itself to that, as I got to include a lot of examples from films and works of fiction. I also got to wear my pastor's hat a bit more, offering illustrations from scripture and suggestions for spiritual practices. 

One more difference is that a popular-level book allows for a more relaxed writing style. That doesn't mean it's easy—one has to take care not to be sloppy or self-indulgent. Still, it's a welcome change after years of academic writing!

What are some other projects in progress or ones you're looking forward to post-publication?

I've just finished writing my first novel, so I'll be looking for a publisher for that and hopefully readying it for publication. Beyond that I'll continue working on contributions to Christian spiritual formation as a field of public knowledge, continuing to write for both the academy and a more general readership. I'm looking forward to developing more fully some of the practical theology I've only begun to address in my research so far—issues concerning the four-way intersection of being human, being one with God, being the church, and being in the world.

What advice do you have for others who want to publish their theses for a wider audience?

Get a clear picture of the sort of book you want your work to become. What are some books of that kind that you have enjoyed? What is it about them that made them special and that might help shape your work? Then, like a sculptor with a block of stone, begin shaping your work into the sort of book you've envisioned. Get an ideal reader (or a few) in mind—someone you know who is representative of the wider audience you're writing for—and then, as you write and shape your work, ask yourself, 'How can I present this so X will really get it...and enjoy it?' And that's the crucial thing—be true to your research, but make it enjoyable to read! And finally, look for publishers that will honor both the research and the readability.

University of Manchester/NTC Grad Interview: Lindy Williams

What was the primary argument of your doctoral thesis?

I argued that the book of Ezekiel uses the story/image of the Eden Garden to articulate a shift in Zion theology. The book of Ezekiel mentions the Garden of Eden, or Garden of God, more than any other book of the Old Testament (and since Eden is actually only mentioned a handful of times, it is significant to have three explicit and one implicit reference in Ezekiel). My project looked at what Ezekiel might have been doing with the image. In Ezekiel 28, the Garden of God is in parallel with the Mountain of God, and then the passage goes on to articulate how the character in Ezekiel 28 is cast off the mountain. There is no further mention of the garden, and it seems to me that Ezekiel is capitalizing on the similarities and differences between mountains and gardens in the Ancient Near East to cast a new vision of Zion. Gardens tend to be border areas while mountains are more often the dwelling place of deity. In separating the mountain from the garden, the image of the garden can encapsulate various elements of the former city that are reformed and placed into their proper place relative to YHWH (i.e. city, monarchy, land) without encroaching on the mountain in the future. Ezekiel 40–48 articulates a new theology of city/monarchy/land, but the focus is on the dwelling of YHWH– a very high mountain with limited access to humans and walls around the temple. Ezekiel’s use of the Eden Garden is tied into his separation of Jerusalem, and its institutions, from the mountain of YHWH’s abode.

What led you to study this subject?

I was interested in the Garden of Eden in Genesis and how it is used by the church to support certain theologies. But then I discovered that the book of Ezekiel mentions it more than any other book of the Hebrew Bible and wondered how the story was used much earlier than my context. I found the more I studied Ezekiel the more interesting it became. The prophet, and his book, are misunderstood as angry and detrimental to modern concerns (like gender relationships and ecojustice) by many scholars, and it is rarely used in church because it is so strange. A deeper dive into the book, however, reveals deep grief (and anger) but none of the abuse often read into the text. 

How did your thesis contribute to the field?

There was plenty of research on the individual sections of the book of Ezekiel where Eden appears (Ezekiel 28, 31, 36, 47) but nothing looking at the overall ‘why’ question.

If seeking to publish your thesis, what has the process of searching for a publisher looked like?

I’ve only just started this process but am hoping to submit my first proposal in a couple of months. It’s a long process! If you have help from an examiner who knows the field and can guide you towards where to possibly submit, that is ideal. If you are doing it on your own, you have to try and sort out which publishers are publishing work in your area who might be sympathetic to your approach. You also have to decide if you want to go with a publisher who does dissertations, or if you want to turn the work into a monograph (which requires a bit more work). I took two years off from my thesis and that is both good and bad. Good because I’m not as tired of the topic, but bad because you have more holes to fill in and new work to add into your conclusions. 

What does your life look like post-graduation? What is your current vocation and how does your doctoral work inform it? 

I work in academic administration and adjunct a bit. This was always my goal. I just want to be in higher education and involved in scholarly conversations about the Old Testament. I’m doing some articles and presenting papers and just generally seeing where it all goes.

What does it mean to you to be a scholar in the Wesleyan tradition?

I think as an Old Testament scholar in particular, my faith allows me to hold to a truth in scripture that is missing in much OT work. We spend so much time pulling the text apart into layers and redactions and critical thought, that without a faith it seems to me it would all fall apart. I know a number of OT scholars who had a confessional faith, and then they got pulled into the debates around text formation and felt very let down. Many have abandoned that confessional faith after their study. I find it incredibly arrogant to feel as though I can disprove God through the medium of a study that he called me to step into. 

Basically this means that because I feel like God called me to study the text, it allows me to find a balance in how the study impacts my faith. This belief allows me to balance the scholarship that basically sees the text as entirely the work of humans in response to specific circumstances within human history with a belief that the text is divine and shows the intervention of the divine in the human world. How can I only rip it apart if I believe the latter? Why would I think that I have the right to do so? Basically I see faith as helping me hold the scholastic world, with all of its shifting and changing theories of the text, in tension with what the text actually says. I think it forces a level of honest inquiry - an inquiry that when it yields gaps - can still be filled with God himself.

How do you see your scholarly work as part of your ministry?

I see my scholarship as a form of worship and as a long-term service to the church (in the form of contributing to the body of knowledge).

What made NTC and Manchester ideal places to undertake your doctoral studies?

I loved that I could study all day and then go to church with my supervisor on Sunday. Good scholastic work couched in chapel and a reminder that all of the work was for the glory of God.

What are some projects in progress? Where can we find your work these days?

I have a couple of chapters coming out in the next year. One is on the Oracles Against the Nations in Ezekiel and it will appear in a book titled Metaphors in Ezekiel this year. I also have a contribution in a volume titled A Planting of the Lord on cedars in the Ancient Near East and the Hebrew Bible. 

What advice do you have for recent doctoral graduates who are searching for jobs, whether in academia, the church, or elsewhere?

Let the Holy Spirit guide your work and stay faithful to the interests that God has placed on your heart. You don’t know where you’ll use it, or if you’ll use it the way you might think. The church needs educated people to help navigate the changes and challenges of our modern world, and you never know when you’ll be called on to contribute to these important conversations.  

University of Manchester/NTC Grad Publication Interview: Joshua Bloor

What's the primary argument of your book?

My book argues that Jesus’ blood in Hebrews is a heavenly perpetual substance which offers purification for the recipients’ consciousness of sin. I argue that this interpretation of Hebrews is key for understanding the author’s overall sacrificial argumentation.

I suggest that Jesus’ earthly life obtains lots of soteriological benefits for Christians (I call these “objective” achievements). However, this is only half the story. When Jesus enters heaven, I argue that his heavenly blood obtains even more soteriological benefits, distinct from his earthly achievements (I call these 'subjective' achievements). It is here in heaven where Hebrews introduces “cultic” (Levitical) themes, such as impurity, purification, a sanctuary and blood manipulation. By purging the heavenly tabernacle, the consciousness of sin is also purged. I view the Levitical cult as having a positive role in Hebrews, and I argue that Levitical 'guilt' foreshadows and informs Hebrews' notion of the 'consciousness of sin'. Thus, rather controversially, I argue that Levitical sacrifices could purge the consciousness, but only Jesus' heavenly blood can offer perpetual purgation. This is because Jesus’ blood is a qualitative type of purgation which continually speaks in heaven, offering eternal assurance for the recipients regarding their consciousness of sin.

What led you to study this subject?

There were a few potential PhD topics which interested me, but I chose Hebrews for a few reasons (or maybe Hebrews chose me?). During my Masters in 2012/2013, I had the opportunity to explore the text of Hebrews closely. In one of my essays I explored the idea of perfection, holiness and purity in Hebrews. It was in this essay that I examined the notion of the “purified conscience/consciousness” and discovered that this issue was both misunderstood and unappreciated in Hebrews scholarship (in terms of its significance in the argument of Hebrews). As I studied Second Temple writings, and the Greek text closer, I discovered that “consciousness” or “awareness” – rather than our modern notion of “conscience” – was a more accurate rendering for the Greek term in its first-century setting. This opened up further questions for me, and I was extremely interested in how the “consciousness of sin” related to “purification” and the Cultic-priestly language in Hebrews. Additionally, Hebrews scholarship was experiencing a “revival” and new exciting ideas around sacrifice were developing. Something exciting seemed to be happening in Hebrews, so I wanted to join in!

How does your book contribute to the field? 

Throughout my book there are those “little” contributions, such as my own exegetical interpretations of the text of Hebrews. But my book contributes to Hebrews scholarship in three key areas:

Firstly, my book (as far as I know!) is the first major study to examine Hebrews’ interpretation and appropriation of “conscience”/“consciousness” in relation to the sacrificial cult. I chose to translate the Greek term suneidēsis (Heb. 9:9, 14; 10:2, 22; 13:18) as “consciousness” of sin, rather than the typical “conscience” which we see in modern English translations. I argue our modern notions of “conscience” (as a moral guide) interferes with Hebrews and other ancient writers, who associated the Greek term with condemning pastactions. Hebrews is entirely innovative in its claim that the blood of Christ purifies our consciousness.

Secondly, I advance recent debates in Hebrews scholarship. While scholars have focused on “when” and “where” Jesus’ sacrificial offering occurred (e.g. on the cross, or in heaven?). My study seeks to explore the question of why a heavenly offering might be significant for Hebrews. My answer: the recipients’ consciousness of sin. I argue that Jesus’ death only deals with past sins, but Jesus’ heavenly offering deals with the present consciousness of sin. I also spend time trying to locate, understand and bring clarity around various soteriological terms, such as “purification,” “redemption,” “perfection,” “atonement” and so on.

Thirdly, I try to understand the relationship between the Old and New covenants, and so I discourage a supersessionistic reading. Hebrews does contrast the Old and New, but Christianity is never contrasted with Judaism; there is only one people of God. Thus, I ask throughout, how are we to understand Levitical sacrifice in relation to Christ’s sacrifice? Most scholars argue that Levitical sacrifices cleansed externally, whereasJesus’ sacrifice offers internal cleansing. My book suggests the Old and New offered internal and external cleansing (sacrificial ritual works!). The prime difference is that Jesus’ sacrifice is perpetual due to its qualitative nature.

What does it mean to you to be a scholar influenced by the Wesleyan tradition?

Having a Wesleyan disposition enables me to appreciate the importance of social holiness and ongoing spiritual renewal. Holiness is relational and life-giving. As a pastor, equipping my local church in discipleship and spiritual growth are necessitated by the belief that we can live sanctified lives in relationship to the one who makes us holy. The so-called “Wesleyan Quad” also continues to guide much of my theological reflection.

How do you see your scholarly work as part of your ministry?

The danger with biblical studies, and I suppose most academic disciplines, is that it becomes “mantle-piece theology”; something which decorates our lives but in essence does little practically. I’m constantly aware that the bridge from academia to church can be a long and lonely hike. My passion is to reduce this distance as much as possible, without “academia” and “church” feeling like ships that pass in the night. I strongly believe and hope that both can aid one another.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

I suppose it depends on who you publish with. Some publishers may require you to rewrite some sections, cut down words, or even add words. For me, my monograph resembles my thesis closely. I had to spend some time conforming it to the house style guides of the publisher, and I managed to update some of my footnotes during the process too. With this question, I have discovered that everyone has a different experience.

Did you find new evidence or learn new information while rewriting?

As mentioned above, I did not really rewrite much of my thesis, however, I did keep my eye out for anything Hebrews related. Luckily, I did manage to access some new articles and books on Hebrews which I included in my monograph.

What made NTC and Manchester ideal places to undertake your doctoral studies?

From MA to PhD I spent almost a decade studying at NTC and Manchester. Being raised in the Peak District meant I was very close to Manchester and so I decided to undertake my studies there. Studying for a degree with the University of Manchester meant a lot to me. I was aware of the history and prestige of Manchester in relation to Biblical Studies, as well as the world recognised qualification I would obtain via a Russell Group University. The community at NTC continues to play a role in my life. There is a real passion for excellence at NTC, both in academia and spiritual formation. I am so thankful for Svetlana Khobnya and Kent Brower for their constant support and supervision during my doctoral journey. It meant so much to me to be part of a community that prayed for you and cheered you on. Being in Manchester also meant that there was always plenty of opportunities to meet other PhD students and present at various conferences. I could not have completed my PhD without NTC and their support. I wish to support students in the same way with my lecturing role.

What are some other projects in progress or ones you're looking forward to post-publication?

Hebrews still excites me. I am enjoying teaching a class on Hebrews at the moment, and my students continue to come out with incredible insights. I am hoping that I can use my notes from this class into some form of book in the future.

Smaller projects I am working on at the moment include the “temptations of Jesus” in Hebrews, as well as “Moses and the heavenly tabernacle”. Long-term, I would love to write some popular theology. I am also interested in ethical and practical issues which impact my church. Maybe I am interested in too many things.

What advice do you have for recent doctoral graduates who want to publish their theses?

As a researcher I would say, please publish it. Students it your field will be so grateful. I’m always a little sad when PhD students decide not to publish their work. I know most dissertations are available online, but sometimes this is not always the case, and sometimes it can take years before it is available.

In terms of deciding on a publisher, as a researcher, you will be familiar with the various book series and popular publishing houses. I would say take your time deciding and maybe compile a top three. Talk to people who have published their dissertations. Check your thesis matches the aims of the publisher and consider your audience. For me, I had three major publishers in Biblical Studies that I wanted to prioritise. I was familiar with Bloomsbury T&T Clark from my own research, and I was told by my colleagues that the manuscript turnaround and acceptance was extremely efficient and speedy. They also publish your book in Hardback and eventually in Paperback, with the latter benefitting the budgets of librarians around the world! Bloomsbury’s LNTS series was my first choice. They accepted my manuscript, and the rest is history. Well, actually, the rest was conforming it to their style guide, prayerfully checking proofs and deciding to compile my own index. Whatever you decide to do, you should be proud of your work.

University of Manchester/NTC Grad Publication Interview: Chris Foster

Communal Participation in the Spirit: The Corinthian Correspondence in Light of Early Jewish Mysticism in the Dead Sea Scrolls (Mohr Siebeck, 2022).

What's the primary argument of your book?

When one reads texts with comparable theological themes and similar Jewish background side by side, mutual illumination occurs. I do this in the book by identifying Jewish mystical elements in the Dead Sea Scrolls in Part I and then comparing them to similar features in the Corinthian Correspondence in Part II. Through this examination of similarities and differences, I argue that Paul advocates a mystical and communal participation in the Spirit for the Corinthian community. 

Along the way, I examine how the Qumran community, in texts like Hodayota, Rule of the Community, and Songs of the Sabbath Sacrifice, understood itself to be liturgically participating with the angelic priesthood in the heavenly temple. The community instructor even describes himself as undergoing an angelic-like transformation through a heavenly ascent. Likewise, the community conceptualized itself as a temple of God’s Spirit whereby members received the gift of God’s Spirit. This Spirit facilitates union with the angels by providing cleansing and divine revelation. Aspects of these mystical elements are compared with notions of communal participation in the Spirit in First and Second Corinthians, where the Holy Spirit cleanses, gives revelation, and facilitates communion. I reexamine the temple metaphor of Paul in light of Qumran’s conception, noting key differences in light of Christ and the new covenant. The study continues with the mystical idea of communal beholding and transformation in 2 Corinthians 3:18 and a final chapter comparing Paul’s heavenly ascent to that of ascent motifs in the Dead Sea Scrolls.   

What led you to study this subject?

Initially, I wanted to study some aspect of the spiritual experience of early Christian communities. I narrowed this down in my Master’s study at Nazarene Theological College (Manchester) to focus on Paul and the Corinthian correspondence. The challenge was to come up with an original contribution to the area. While in residence in Manchester, I attended the Ehrhardt seminar and learned about the surprisingly mystical spirituality of the Qumran community. Several fruitful conversations followed with Professor Philip Alexander and Dr. Kent Brower. As a result, I built upon Alexander’s study of early Jewish Mysticism in the Dead Scrolls and began comparing those findings to similar aspects in the Corinthian Correspondence. In the process, Paul’s corporate tenor of participation in the Spirit came to the surface. 

How does your book contribute to the field?

My work makes several key contributions to the field. First, it demonstrates the fruitful use of heuristic comparison and, thus, makes a methodological contribution. This avoids the previous pitfalls of “parallelomania.” Second, this work expands the study of early Jewish mysticism and the Dead Sea Scrolls. Third, this study contributes to Pauline studies in a variety of ways. It offers an alternative approach to Pauline mysticism/participation through early Jewish mysticism. This study corrects an under-emphasis on the communal nature of participation in Paul. Through many exegetical insights, it demonstrates how Paul appropriates some Jewish mystical aspects and reinterprets them in light of Christ and the ongoing experience of the Spirit in his communities. Paul democratizes the mystical encounter with the Spirit of God for the whole “in Christ” gathering. The resulting spirit-enabled transformation of this corporate beholding of the glory of God is christomorphic, cruciform, and communal.   

What does it mean to you to be a scholar in the Wesleyan tradition?

As a scholar in the Wesleyan tradition, I often emphasize to my students the need for ongoing transformation by the Spirit. This derives from the concept of relational holiness and is part of my research. We are holy in relationship to the holy one. Paul consistently has to reconvert the imagination of his hearers so that they can become who they already are in Christ. This participation in God’s holiness is cross-shaped and Spirit-enabled. We participate in Christ’s death and his resurrection, and consequently, through the power of the Spirit, we will live differently as God’s holy people. Love keeps this holiness relational and helps avoid legalism. The Wesleyan tradition brings an important emphasis upon holiness and sanctification to the body of Christ.  

How do you see your scholarly work as part of your ministry?

My ministry is to equip and train future ministers and scholars with exegetical tools to discover biblical truth. In my biblical classes, I often draw upon the Jewish background I have acquired to help students understand the cultural background and context of the New Testament. I get to share exegetical insights that hopefully inspire students to read Scripture more carefully. Paul’s communal emphasis also provides a corrective to an overly individualistic Western worldview. I hope this will foster a more biblical approach that seeks communal transformation through the experience of God’s Spirit in the community.  

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

This is an excellent question. My doctoral thesis eventually became a scholarly monograph. I had to remove some aspects from my thesis and sharpen the focus by rewriting the introduction. This helped my vector into the study so that readers would more readily see the value of the study at the outset. Monographs often slim down the literature review and narrow the focus to the key issue at hand; they also make a noteworthy contribution to the field of study that other scholars will want to read. 

Did you find new evidence or learn new information while rewriting?

Since I waited several years before moving toward publication, I had to update and revise my thesis. I did further research in several areas to see what had been written on Jewish mysticism and the Dead Sea Scrolls as well as comparative work on Paul and Qumran. Thankfully, this only added greater support to my study rather than requiring a complete shift or re-engagement with the whole subject. I found several pieces of research that were published around the same time as my work on the Spirit in Paul and Qumran that corroborated my findings. 

What made NTC and Manchester ideal places to undertake your doctoral studies?

While undertaking my doctoral studies, I had the privilege of living in Manchester for five years with my wife, Sarah. We had two children there. The Nazarene Theological College community provided exceptional friendship, support, and care not only from my supervisors, Dr Kent Brower and Dr Dwight Swanson, but also from other faculty, staff, and students. We built life-long relationships with many post-graduates who are now teaching all over the world. As a post-graduate I took full advantage of the academic resources of both NTC and the University of Manchester. I attended classes as needed to shore up areas of study, made use of the libraries, and even taught at NTC. I participated in conferences and seminars and received valuable feedback from colleagues. Outside of the research community, we joined a local church which helped us walk through the challenges of living abroad while completing a PhD. I look back fondly on my formative time there and would highly recommend it to anyone with the opportunity.

What are some other projects in progress or ones you're looking forward to post-publication?

I have several articles on related areas of study, like a communal perspective of Romans 12:1-2 and the Spirit in Ezekiel and Jewish mysticism, that I am working on preparing for publication. 

What advice do you have for recent doctoral graduates who want to publish their theses?

If you want to publish your thesis, you have several things to consider. Where do you want to publish and why? How does this build or contribute to your career? Who can afford to purchase it? I choose Mohr Siebeck for several reasons. First, my subject matter fit well with the WUNT series, and I engaged extensively with several of its publications. Second, as a top-tier publisher in the field, this helps establish my contribution to the field of study and builds my CV. The book was written primarily to scholars; consequently, I was not as concerned about who can afford it. Major libraries subscribe to the series. I also had valuable feedback from the editors, which helped improve the work. Alternatively, some doctoral graduates choose a lower-tier publisher to make the published thesis more affordable. Again, it may depend upon your intended audience. I recommend that you do not wait too long; otherwise, you will have to update the thesis, which takes extensive time.

University of Manchester/NTC Grad Publication Interview: James E. Sedlacek

What's the primary argument of your book?

My book, The Verbal Aspect Integral to the Perfect and Pluperfect Tense-Forms in the Pauline Corpus: A Semantic and Pragmatic Analysis, argues that the verbal aspect contained within the Greek Perfect tense-form is comprised of not one aspect as most scholars claim, but two aspects in tension with each other.  On one hand, the imperfective aspect is located in the reduplicant on the front of the lexical verb and views a state related to the subject of the sentence.  On the other hand, the perfective aspect is located in the lexical verb and views an event related to lexical meaning of the verb.  This complex aspect allows for three types of readings for the Greek Perfect that either focus on a state, focus on an event as a whole, or focus on a state resulting from an action.  This study is grounded in grammaticalisation studies and is supported by several parallel arguments.  It also better explains why the Greek Perfect changes its focus over time, whereas other tense-forms do not.

What led you to study this subject?

After reading the cardinal works on verbal aspect by Stanley Porter, Buist Fanning, and Constantine Campbell, I realised that although they share much in common while explaining the other Greek tense-forms, they starkly disagreed over the description and meaning of the Greek Perfect tense-form.  This showed that this area in particular required more work.  It additionally seemed that none of the three views fully explained what a Perfect tense is semantically, nor were they able to account for all of the uses of the Greek Perfect over time.  

How does your book contribute to the field?

My book contributes to the fields of Greek Grammar and Greek Linguistics in that it better explains what a Greek Perfect tense is than do previous works.  It also accounts for the wide-ranging Perfect tense usage over time better than do works that argue for a single aspect on the Greek Perfect.  My book connects the meaning derived within the study to several linguistic fields and offers corrections to grammars and commentaries as well.

What does it mean to you to be a scholar in the Wesleyan tradition?

When interpreting biblical texts generally, I use the Wesleyan Quadrilateral method to inform my interpretation at any one point in the text.  I connect the life of the Christian to heart Holiness and see that aspect best realised in the communal life in the congregation rather than the individual devotional life.  As John Wesley did himself, I strive to gain mastery of the biblical languages in order to then say accurate things about the texts being interpreted.

How do you see your scholarly work as part of your ministry?

I see this book as aiding the student of Greek grammar.  This provides a resource that is grounded in linguistics for interpreting instances of the Greek Perfect within the Greek New Testament.  This in turn enables pastors and biblical commentators to rightly divide scripture.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

When writing a thesis, you write to convince your supervisor and your examiners.  When writing a book, you write to convince the larger scholarly world.  This difference sometimes means different wording or sometimes careful rewording in some sections.  I began my writing process as though I needed to convince anyone who had read the primary literature.  This meant that I had fewer places that needed that re-write.

Did you find new evidence or learn new information while rewriting?

I was able to add some recent material in my footnotes and reference lists, and in some places treat the newer literature in the text, but the larger works being published during this time did not have substantial information that I needed to deal with.  I will be dealing with some of these in future peer-reviewed articles.

What made NTC and Manchester ideal places to undertake your doctoral studies?

Several things made NTC and Manchester ideal places to perform this research.  First, I was offered assistance during the proposal drafting stage.  This helped to clarify what both institutions were looking for in a proposal.  Not every institution offers this assistance.  Second, the programme was flexible enough for me to enhance my skills by taking courses from Lancaster and Birmingham in Corpus Linguistics, which enabled me to provide evidence for my thesis.

What are some other projects in progress or ones you're looking forward to post-publication?

I have been researching uses of the infinitive in Greek where two or more are used together as well as certain patterns of conditional clauses that alternate the grammatical pattern.  I am working on the nature of humanity as it relates to sin and atonement, and on identifying how the NT handles the distinction between sanctification and purification that is prevalent in the OT.

What advice do you have for recent doctoral graduates who want to publish their theses?

First of all, follow the advice of your examiners.  Once you are in contact with acquisitions editors, follow their advice.  You want to see your book published in the series that your book fits with best.  Write with the general field in mind as you write your thesis, this may save you some time later in the publication process.  Realise that everything you send in linked together (such as indexing) will become unlinked as it gets transferred over to the file system the publisher uses, and you will have to ensure that the links are re-established in the right places when you go over the proofs.

University of Manchester/NTC Graduate Publication Interview: Paul Hoffman

Matthew D. Kim and Paul A. Hoffman, Preaching to a Divided Nation: A Seven-Step Model for Promoting Reconciliation and Unity (Baker Academic, 2022).

What's the primary argument of your book?

My co-author (Dr. Matt Kim) and I believe pastors and preachers are called by God to promote the gospel of reconciliation. They can do so by following an actionable, seven-step model that will equip them to proclaim healing and peace to their fractured churches and world. The steps are: the theological, contextual, personal, positional, methodological, practical, and categorical.

All preaching starts with Scripture (the theological step). In particular, we present a reconciling metanarrative that can be used to convey the grand story of the Bible. We then move onto examining our local and national history (contextual step), pursuing maturity in Christ through spiritual disciplines (the personal step), embracing the role of the Holy Spring to bring conviction and change (the positional step), focus on what unites us, including shared doctrines, shared identity, shared mission and shared experiences (the methodological step), engage in particular pre-sermon, mid-sermon, and post-sermon practices (the practical step), and regularly proclaim salient texts and themes (the categorical step). 

What led you to study this subject?

We felt compelled to co-write this book because, like so many others, we have been deeply disheartened by the rancorous divisions tearing apart the body of Christ in the USA, and beyond. Our divides are tragic because they break God’s heart, discredit our gospel witness and deny our identity in Christ and the reality of Heaven. The Scriptures teach we are united as one body in Christ (cf. Jn. 15, Eph. 2, 1 Cor. 12) and that in Heaven right now, every tribe, tongue, nation and people group are worshipping the Lamb (Rev. 7:9).

How does your book contribute to the field?

This book presents a fresh, robust, and practical pathway that will equip speakers and leaders with the tools needed to confront the four “isms” bedeviling Western culture: ethnocentrism, sexism, classism, and partisanism. Moreover, this book is an exercise in hopeful realism: on one hand, it identifies the ugliness of our divisions; on the other hand, it retains a dogged faith in the gospel of Jesus Christ and his mandate for Christians and churches to embrace and embody the message and ministry of reconciliation (2 Cor. 5). 

This book is not just for preachers. It is for ministry leaders and Christians who care deeply about cultivating reconciliation and unity in our churches and communities. We think the book has a broad appeal and application. 

What does it mean to you to be a scholar in the Wesleyan tradition?

This is a great question! I would like to reframe it a bit. I am convinced my scholarship and ministry were enriched by my PhD residencies at NTC. Being immersed in the Wesleyan culture and community the school affords was a special gift. That said, this query calls for more reflection on my part and I am on it!  At the same time, I must say I also benefited from the diversity of students (theologically, geographically, etc.) I met, befriended, interacted with, and learned from. I am so grateful for NTC!

How do you see your scholarly work as part of your ministry?

I try to keep both entities integrated and mutually informing. For instance, I am a pastor and much of my scholarship is rooted in theological reflection on my ministry work. As I reflect on my pastoral responsibilities and efforts, my scholarship challenges and deepens it. Simultaneously, I pray my ministry keeps my scholarship honest and grounded. Let’s be clear: this is far easier said than done! That’s why my ultimate goal is to maintain a continual dialogue between scholarship and ministry. 

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

Since I completed my thesis, I have written two books: the first is a popular-level book (Reconciling Places, Cascade Books, 2020) and the second book is an academic-ish book. So technically, I have not written a monograph. However, I can say this: since completing my doctoral studies, I have felt more freedom to write in my more natural voice, rather than a more confined, academic voice. In my first book I struggled with the transition to discover and articulate my voice. I think I hit the mark with my second book.  

What made NTC and Manchester ideal places to undertake your doctoral studies?

So much to say and so little space! Regarding NTC: the community is intimate, friendly, and rigorous. A rare combo indeed! Regarding Manchester: the subject of my thesis is urban missiology, and I cannot imagine a better place to study that topic. The city is endlessly dynamic: vibrant, diverse, and exciting—a true gem. 

What are some other projects in progress or ones you're looking forward to post-publication?

Since I completed my PhD in December of 2017, I have written a number of chapters in books and articles—both academic and popular. I am working on two projects that I hope will receive book contracts in the coming years. One is on Christian identity, and the other is on how to preach peace to ourselves and our congregants amid our anxious age. 

What advice do you have for recent doctoral graduates who want to publish their theses?

First, do some self-examination. How is your energy and motivation level after finishing your thesis? Many scholars are wiped out and may need to take a break and get refreshed. Grant yourself the self-care and rejuvenation you may need. Second, how do you want to pursuing publishing the content of your thesis? Give serious consideration to your audience and the format/style. And please know you have multiple options. Do you want to publish your thesis as a monograph? If so, recognize your primary audience is scholars rather than the wider Church. If yes, identify your preferred publishers and get to work. However, be prepared to receive a few rejections but don’t… give… up! 

Next, if you don’t want to publish your thesis as a monograph, how do you want to publish it? As a popular work? I did that and it was challenging on many different levels. Do you want to publish your thesis as a series of articles or blog posts? Or do you want to take a core idea from your thesis and make it into a new piece of research. Answering these questions are critical as they will determine your direction.

University of Manchester/NTC Grad Publication Interview: Joel Houston

What's the primary argument of your book?

My book examines the early Methodist predestinarian controversy in the mid-eighteenth century. Essentially, I argue that because of the sociological function of theological doctrine, the first predestinarian controversy should be understood as concluding in 1749 (not earlier, say 1741-2, as many scholars suggest).

What led you to study this subject?

I was assisted by my doctoral supervisor in determining this broad area; I am grateful to Dr. David Rainey for suggesting this! Additionally, I have always retained an interest in a good theological row, so examining the conditions under which resolution might be achieved intrigued me.

How does your book contribute to the field?

My research attempts to get beyond a simplistic understanding of how the predestinarian controversy was settled. There is much literature on the predestinarian controversy, but not a great deal that looks at the sociological function of doctrine in this case (there are notable exceptions, however, Leif Dixon among them).

What does it mean to you to be a scholar in the Wesleyan tradition?

For me, there are two unique dimensions to this: first, it means exploring and understanding my own roots as a follower of Christ; an experience that has been formed in large measure by Wesleyan institutions and spirituality. Second, it is about contributing to that ongoing understanding in a wider community. Hopefully saying something of value to the Wesleyan tradition and the Church, but more importantly, listening and learning from others engaged in that same effort.

How do you see your scholarly work as part of your ministry?

I am a professor at a small liberal-arts college and Seminary in Saskatchewan, Canada. The scholarly project is my “stock and trade” as it were! More essentially, however, I see modeling a life of studying and reflection as an important aspect of my work of making disciples here at the college and in my community.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

Some folks speak about writing a dissertation as though you are writing for an audience of two (an external and internal supervisor). While obviously reductive, there is an aspect of the truth there. In a scholarly monograph, I think one must consider a much wider audience—how will you speak to non-specialists? Your work may still be of a very refined caliber to be sure, but what of scholars who are outside your discipline? And maybe more relevant to those in a Christian tradition: how will your monograph serve Christ and his Church? 

A last comment would be concerning one’s editor. I found incredible assistance and wisdom from my editor at Routledge, Dr. William Gibson. There is less of a supervisor/student relationship in the monograph process, but no less an experience of learning as a result.

Did you find new evidence or learn new information while rewriting?

Yes! This was one of the most exciting aspects of primary-source research. I discovered some particularly valuable source material that Whitefield made use of in his sermons that greatly expanded my understanding of how he inherited and augmented Reformed theology. In addition to this, simply reading the letters, essays and sermons of both Wesley and Whitefield added more to my understanding of them than simple bare cogitation—a picture emerged of them in a much more fully-orbed manner.

What made NTC and Manchester ideal places to undertake your doctoral studies?

It’s not an exaggeration to say that NTC holds a very dear place in my heart indeed. The community is warm, welcoming, and knowable. This was a vital aspect for me, especially because postgraduate research can be a very challenging, and at times lonely, undertaking. Mid-morning coffee break was almost a foretaste of the Kingdom as far as I’m concerned. Second to this is the resources: the MWRC is an outstanding institution in Methodist research and the John Rylands Library likewise. A veritable gold-mine of knowledgeable people and essential documents.

What are some other projects in progress or ones you're looking forward to post-publication?

At present I am in the preliminary research for my second monograph, a book that continues further down the path of early Methodist theological sources. In many ways, the research I undertook in Manchester has furnished me with a number of fruitful avenues of inquiry. As we used to say, whatever gets cut from the thesis often becomes material that can be worked into an article, or possibly another book entirely!

What advice do you have for recent doctoral graduates who want to publish their theses?

My advice would be: you can do it! I know that might sound a bit over-enthusiastic, but when I began my research, I thought that no one would care enough to read about it, and maybe more personally, that I wasn’t “up to snuff” to publish my work. My point is, academic-types can often suffer from being their own worst critic. I was astonished, and humbled, when people I researched with, looked up to, and respected, encouraged me to submit my work for publication and appreciated what I had to say. Listen to those you work with—both the critiques and the endorsements—again, you can do it!

University of Manchester/NTC Grad Publication Interview: Kevin Navarro

What's the primary argument of your book?

Most approaches to liturgical theology are anthropocentric: the study of liturgy is primarily focused on what we, the worshipers, do. Thomas F. Torrance and James B. Torrance offer a trinitarian and christocentric approach. This informs not only the "why" of worship and not simply the "what" or "how" of worship, but centers on the One whom we worship. Most significantly, it fully recognizes the key role of the humanity of Christ as the ascended High Priest who alone offers the perfect worship and through whom alone we are enabled by the Spirit to worship God.

What led you to study this subject?

In the 1990s, I was a Doctor of Ministry student at Fuller Seminary. I discovered an article by James Torrance entitled “The Place of Jesus Christ in Worship” in Ray Anderson’s Theological Foundations for Ministry. This one article turned my theological world upside down regarding the subject of worship. Twelve years later I found myself in Manchester pursuing a PhD on the doxological theology of T.F. and J.B. Torrance.

How does your book contribute to the field?

My work was the first comprehensive theology of worship within the Torrance tradition.

What does it mean to you to be a scholar in the Wesleyan tradition?

While my thesis was not specifically within the Wesleyan tradition, many in the Wesleyan tradition have had a great appreciation for the Torrances including Geoffrey Wainwright, Elmer Colyer, Dick Eugenio, Jerome Van Kuiken, Travis M. Stevick, and of course, my supervisor, Thomas A. Noble. Dr. Noble was the primary reason I ended up at NTC for my research. Furthermore, two of the more popular books by the Torrances came about as the result of the Didsbury Lectures: The Mediation of Christ by T.F. Torrance and Worship, Community, and the Triune God of Grace by James B. Torrance. For those unfamiliar with the Didsbury Lectures, these annual lectures take place at the Nazarene Theological College in Didsbury/Manchester, England.

How do you see your scholarly work as part of your ministry?

Dallas Willard was fond of saying, “We live at the mercy of our ideas.” Solitude, silence, spiritual reading, academic research, thinking, pondering, praying and writing are all important spiritual practices for me. My scholarly work has helped me cultivate critical thinking skills and hold important ideas with godly reverence.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

To turn your thesis into a book, consider the following:

1. Focus on marketability of your work (book) vs. arguing about originality (thesis).

2. Focus on introductions, conclusions, and transitions within each chapter. Refine the flow for readability.

3. Be prepared to change the British spelling to American spelling if an American publisher accepts you.

4. Be prepared to adjust the style of the front end matter, footnotes, bibliography, and appendices.

5. Overall, just plan to do several re-writes all over again. No, you are not starting over. You are turning a PhD thesis into a book. This process is normal.

Did you find new evidence or learn new information while rewriting?

Of course. No one has all of the information they need before writing a thesis. Start writing as soon as possible. “Thoughts disentangle themselves when they pass through the lips and fingertips.” Dawson Trotman.

What made NTC and Manchester ideal places to undertake your doctoral studies?

I came to NTC because of Thomas A. Noble. But what I didn’t know about was the wonderful community at NTC. I was blessed by the collegiality, the hospitality of the other faculty and staff, and the overall Christian community at NTC. Having access to the University of Manchester (especially the John Rylands) was an added benefit.

What are some other projects in progress or ones you're looking forward to post-publication?

I’m working on revisions of my first two books published by Baker Books. I’m also considering a second edition of my published thesis with Pickwick/Wipf and Stock. I would also like to transcribe some of the audio lectures of James Torrance, edit, and publish. Finally, I am working on some writing projects related to spiritual formation and soul care.

What advice do you have for recent doctoral graduates who want to publish their theses?

Ask the following questions:

1. Who is publishing books related to your thesis?

2. When you find that publisher, find and follow their submission guidelines for a thesis proposal.

3. Connect with acquisition editors at conferences or related events. These relationships are critical. I was talking to my editor several years before I graduated. It is never too late to reach out, introduce yourself, and share about your work.

4. Be tenacious yet courteous. Keep on asking, keep on seeking, keep on knocking (Matthew 7:7-8). While this verse is in reference to prayer, the same principle of tenacity is important for getting published.

5. Finally, don't get discouraged. Just keep on keeping on.

University of Manchester/NTC Grad Publication Interview: MiJa Wi

What's the primary argument of your book?

My book, The Path to Salvation in Luke’s Gospel: What Must We Do? investigates Luke's message of salvation in relation to socio-economic issues, and thus concerns salvation of the rich as well as the poor. With a narrative reading of Luke's Gospel built on careful examination of its socio-economic context, the book demonstrates that Luke's message of salvation is best understood as: 1) Divine mercy which champions the cause of the poor and redresses the injustice of the world, 2) Its human embodiment, and 3) Divine reward promised to those who enact mercy.

I argue that Luke's question of 'what must we do?' juxtaposes salvation with 'doing', posing interesting questions with respect to the salvation of the rich. It highlights good news to the poor in terms of divine mercy and justice, shows that the reception of divine mercy calls for practices which embody it, and above all clarifies Luke's notion of salvation of the rich which will happen as participation in the salvation of the poor. In conclusion, I challenge the readers by asking the question along with Luke's audience: What must we do?

What led you to study this subject?

I was troubled by the passage: 'Good news to the poor' in Luke 4:18-19 ever since I worked among the poor in Bangladesh and in the Philippines in the early 2000s. That very question bothered me once again while taking an MA intensive at Nazarene Theological College (NTC) in 2012. I thought I finally needed to tackle this question by investigating what it meant in Luke's Gospel.

How does your book contribute to the field?

It contributes to the understanding of Lukan soteriology particularly in terms of divine mercy and justice which calls for an active human response in tangible terms. Hence it incorporates Luke's interest in socio-economic issues into Luke's message of salvation.

What does it mean to you to be a scholar in the Wesleyan tradition?

Well, I guess working within a Wesleyan tradition gives me more freedom to be inclusive when engaging with different and challenging ideas or interpretations of the Scripture. But this may be an assumption that the other traditions do not offer this freedom. They may do.

How do you see your scholarly work as part of your ministry?

My scholarly work does not discuss in depth the aspects of the ministry although the key ideas or the implications of my study often emerge from my ministry contexts. They correspond by 'so what' questions after exegetical studies of the scriptural passages. Partly because I have been trained as a biblical scholar, I tend to go back to the Scripture to ask and dig deeper into the questions that I may have in practical ministry settings. Then some of the findings in the Scripture challenge me to reflect further on the practices of ministry. They are interconnected and intertwined in many ways.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

I have not been able to write a monograph yet after my doctoral thesis was published. In my case, my doctoral thesis was published almost in an identical form as a monograph.

Did you find new evidence or learn new information while rewriting?

In most cases, those who read Luke's Gospel through the lens of wealth and poverty climax at Luke 19, the account of Zaccheus where the rich tax collector is saved. I still agree with this reading, but I found Luke 14 where the banquet dialogue envisions the messianic banquet where the marginalised are invited and where the rich are invited with the poor to be a central focus when one reads Luke's travel narrative (Luke 10-19) chiastically.

What made NTC and Manchester ideal places to undertake your doctoral studies?

The worshipping community life of NTC and its environment in addition to the academic resources offered by University of Manchester indeed made NTC Manchester an ideal place to do my PhD studies.

What are some other projects in progress or ones you're looking forward to post-publication?

I am working on an article on Bible and Mission at this moment. I'd like to work on books on religion and wealth in the Book of Acts and an East Asian diaspora reading of the NT, both of which have been on my agenda for some time now. I will be meeting with a publisher with these ideas this summer.

What advice do you have for recent doctoral graduates who want to publish their theses?

I guess one needs to be practical in terms of what is most needed - whether one wants to have a publication history asap (then, try with a quicker one instead of the ones which let you wait for months or even a year) or whether one wants to have a good scholarly publication. The latter may take longer to hear from the publishers, but it is worth trying. Speak to the recent graduates who recently published their works as they have a better idea of what is going on with some well-known publishers. For instance, some well-known publishers already have a long list of PhD publications in which case they tend not to take new PhD theses for publication.

University of Manchester/NTC Grad Publication Interview: Robert Pelfrey

Robert Pelfrey, PhD

What's the primary argument of your book?

My book, Spiritual Formation as the Hero's Journey in John of Ruusbroec (Routledge, 2022), argues that the theology of spiritual formation developed by John of Ruusbroec (1293—1381) displays the archetypal narrative structure of the hero's journey. That narrative pattern—seen in stories ranging from ancient myths and legends to Star Wars and the latest Marvel films—follows a would-be hero's journey from an initial call to adventure, through trials and the attainment of a boon or treasure, and ultimately back home to use the boon and lessons of the journey on behalf of others. I argue that that same journey is evident in John of Ruusbroec's description of the mystic way of Christian formation.

What led you to study this subject?

I was interested in learning more about mystical theology, especially as connected to the Wesleyan tradition (despite Wesley's reservations about mysticism) and its teaching on sanctification and Christian perfection. I found my way to Ruusbroec and was intrigued by his idea of perfection in love—resting in the inward embrace of the divine Unity while simultaneously moving outward with the Persons of the Trinity in active love. Not only did I want to study this, I wanted to live it! Additionally, Ruusbroec was an interesting subject because his teaching influenced Thomas à Kempis and The Imitation of Christ, which of course had a profound influence on Wesley and Methodism. So the pieces came together.

How does your book contribute to the field?

In Eugene Peterson's memoir, The Pastor, he mentions that many of the mystics are every bit as theological as the likes of Luther and Calvin, but people just don't know how to read them. So, I wanted to do that, with Ruusbroec's work as a case study. I was actually sitting on my patio, thinking about Ruusbroec's teaching, when it hit me: the hero's journey! I began going through it more carefully and it lined up, so that became my thesis. My aim was to contribute to Ruusbroec studies specifically, and spiritual formation generally, by showing that this mystical theology can be read and perhaps better understood in terms of narrative and the hero's journey. Thankfully the peer reviewers agreed!

What does it mean to you to be a scholar in the Wesleyan tradition?

My family have been Methodists for many generations, and I've been a Methodist pastor for over fifteen years. Of course, there are other great traditions, but the Wesleyan tradition is my home. There's a balance to it—the emphasis on holiness of heart and life, of inner transformation expressed outwardly in loving action—that the Wesleys articulated so powerfully. As a theology professor of mine used to say, John Wesley called himself a man of one book, but he read a lot of other books to help him understand that one! As a scholar, I appreciate those two sides of the coin—the simplicity of the gospel message that also welcomes rigorous study and exploration.

How do you see your scholarly work as part of your ministry?

As a pastor, I've employed my research in my church context. What I've learned from Ruusbroec informs my own teaching and preaching on Christian formation. I've even led the church on the hero's journey through the church year—from Advent's call to adventure, through Lent's trials and Easter's treasure, to Pentecost's boon of the Spirit leading us to serve others. Additionally, and perhaps most obviously, my ministry as a writer continues to be shaped and driven by my scholarly work.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

One of the main differences is audience. For a thesis, we're writing to develop and demonstrate expertise in a certain subject for readers who are scholars and experts in that field. For a monograph, while some readers might be scholars in the field, the audience will likely include students and others who do not have such expertise, who are reading simply to learn. Both deserve equal scholarly rigour, but the way it is presented necessitates differences, such as in the use of jargon, knowledge that is taken for granted, the way some arguments are developed, and so on.

Did you find new evidence or learn new information while rewriting?

I did. I even presented a couple of papers with arguments that I later came to disagree with! Thankfully that was early on, while I was still developing my thesis. In the later stages of rewriting, though, my supervisors (Geordan Hammond and David Bundy) did an excellent job of pushing me to continue researching and refining my argument. I would have to cut sentences and even whole paragraphs to make room for the new information. But I'm certain my project was much better as a result of that. I definitely became a believer in rewriting (and rewriting and rewriting...)!

What made NTC and Manchester ideal places to undertake your doctoral studies?

I cannot recommend NTC and Manchester highly enough! Primarily it was the sense of community and camaraderie that was such a blessing, presenting papers and working together and long talks over coffee and meals. The faculty and staff at NTC are so helpful and kind and generous with their time--both on campus and online. Throw in the special events and conferences, access to the University of Manchester resources, and the amazing setting and excursions, and it's a recipe for a nearly perfect doctoral experience.

What are some other projects in progress or ones you're looking forward to post-publication?

I'm just finishing a book based on my research but written for a more general readership. It presents the key aspects of Ruusbroec's (and others') teaching on the path to divine union and life with God, but I've had fun including more references to films and stories and organising it in a way that makes the research very accessible and practicable. Beyond that, I want to do more work on Trinitarian theology and theological anthropology, as well as highlighting the work of other figures from what I call 'proto-Methodism', those forgotten or unrecognised streams that flow into the pool of the Wesleyan tradition.

What advice do you have for recent doctoral graduates who want to publish their theses?

Find the right publisher. Look for publishers that might have a series in which your work would be a good fit. Maybe get a few publishers in mind—great, good, and good enough. Then, be patient but persistent. I've had editors who are prompt and sharp, and others with the same publisher who I've had to prod to keep things going. The process can take a long time, but it is so satisfying when things start coming together. You can do it!

University of Manchester/NTC Grad Publication Interview: Gift Mtukwa, Ph.D.

Gift Mtukwa, Ph.D.

What's the primary argument of your book?

Unlike earlier studies that focused on Paul’s work exhortations from the perspective of Paul himself and his apostolic calling, Work and Community in the Thessalonian Correspondence: An African Communal Reading of Work Exhortations, reads Paul’s exhortations from the way in which his audience heard Paul’s message. In this book I argue that Paul’s work exhortations are best read from a communal perspective given that these exhortations were written to a community to enhance community building. As such, Paul’s concern is not individual work ethic (as important that is); his concern has to do with building community and what each individual should do to enhance community.

What led you to study this subject?

I am concerned about how the gospel relates to normal life in the world and also how God is concerned about the other six days of the week. God is certainly interested in our lives beyond the two hours we meet on Sunday mornings for worship. All of our lives are to be lived in honour of him. Yet what we do as the people of God should have a communal dimension either in the actual work itself or the results of the work we do. I wanted to investigate what Paul has to say to the people God in their day to day life.

How does your book contribute to the field?

My book demonstrates that African biblical hermeneutics can be meaningfully used to read biblical texts to bring new insights that other methodologies might not be able to bring out. It contributes to New Testament studies the view that Paul’s work exhortations are aimed at community formation as opposed to earlier studies that focused on Paul and his apostolic calling.

What does it mean to you to be a scholar in the Wesleyan tradition?

To be a scholar in the Wesleyan tradition means one must be entirely committed to Scripture. As a Biblical scholar, Scripture is the object of my enquiry. Even though we read scripture in light of the best of Church tradition, reason, and experience, scripture remains primary. Biblical scholars in the Wesleyan tradition should find encouragement in the fact that Wesley himself took time to publish Explanatory Notes Upon the New Testament. With all that’s been said about whether or not Wesley was a systematic theologian or a practical theologian, it is clear that Scripture took centre stage in his scholarly and ministerial vocation. In this sense Wesleyan scholars should be men and women of one book.

How do you see your scholarly work as part of your ministry?

Scholarly work is ministry. As a scholar I teach and research, the results of my teaching are men and women who are equipped to do ministry and the results of my research are ideas that are used by myself and colleagues in their teaching. Our scholarship should result in us being more faithful disciples of the Lord Jesus Christ. We must always keep Christ at the centre of our scholarship. We do not do scholarship for its own sake but for the glory and honour of the Lord. Scholarship should be done as unto the Lord. The implications are that we must do it prayerfully and faithfully.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

The difference between the two is primarily the audience. A doctoral thesis is written for the academy. The audience are those who have studied areas related to the area one is writing about. These people understand biblical languages and other languages one might use. A scholarly monograph is written for a broader audience which includes students, some of whom are still working on languages that might be used. As such, translations must be provided for texts in technical languages. The style of writing is dictated by the publisher, whereas for doctoral theses it is dictated by the discipline and the university.

Did you find new evidence or learn new information while rewriting?

That was not the case for me. The argument remained unchanged; the reviewers only had minor changes that had to do with style. There was no new research I needed to do. However, for some that is not the case. I have recently reviewed a thesis being considered for publication by a publisher and I recommended some changes. Some had do with the structure of the thesis itself and some ideas needed to be supported by more recent research.

What made NTC and Manchester ideal places to undertake your doctoral studies?

NTC provided a conducive environment for doing my doctoral studies. NTC has a number of well qualified lecturers who are masters of their areas. Its connection to the University of Manchester is a great blessing, as one graduates with a degree from prestigious university. The University of Manchester also provides very good academic resources, supplementing what NTC has. These resources are accessible around the world. The colloquiums that NTC conducts are a great blessing for honing one’s skills in research and writing. One has an opportunity to present their ideas to peers and lecturers and get helpful feedback. I recommend NTC unreservedly for all those who want a world-class education.

What are some other projects in progress or ones you're looking forward to post-publication?

I would like to write other monographs, popular books, and a commentary on 1 and 2 Thessalonians. I am not yet certain about the areas of research I will be doing but it should be in the general area of early Christian communities and their attitudes towards work and money.

What advice do you have for recent doctoral graduates who want to publish their theses?

My advice would be that they contact publishers and get to know their requirements. It is also important to do it soon, as you want to revise your thesis closer to your submission than later. If you do it early it means the ideas are still fresh in your mind. When you get the feedback from reviewers ensure that you respond to all of them. This does not mean you change your thesis argument, as you can explain why you did what you did to the reviewers. This means that not everything the reviewers say must be done. If you have a good reason why you did what you did, explain that. Remember this is still your book rather than that of the reviewers.

University of Manchester/NTC Grad Publication Interview: Kelly Yates, PhD

Kelly Yates, PhD

Title: The Limits of a Catholic Spirit: John Wesley, Methodism, and Catholicism

PhD Thesis: 'Testing the Limits of a "Catholic Spirit": John Wesley, Methodism, and Catholicism' (NTC), 2018

What's the primary argument of your book?

My book argues that although he expressed principles for religious tolerance towards British Protestants in his sermon, Catholic Spirit, John Wesley never expected these principles to bring about unity between Protestants and Catholics in theology or politics.

What led you to study Wesley's ideas on Catholicism, especially the tension between the Catholic spirit and anti-Catholicism?

When I started my studies, I was seeking for an ecumenical theology coming from Wesley's Catholic Spirit, but the more I studied, the more I kept finding cases where he was not ecumenical with Catholics and Catholicism.

How does your book contribute to contemporary Protestant-Catholic dialog?

Wesley has been set up by some as an ecumenical genius because of his sermon Catholic Spirit and his Letter to a Roman Catholic. However, I seek to show he did not intend either of these documents to bring unity between Catholics and Protestants because he thought Catholics were politically dangerous. Many British people, even in Parliament had moved on from this idea by the end of the eighteenth century. If Wesley had focused on the similarities between Protestants and Catholics he laid out in Letter to a Roman Catholic, we would have seen less Methodist anti-Catholicism in the nineteenth century, and his twentieth and twenty-first century heirs could have hailed him as an ecumenical pioneer with greater accuracy. These are the lessons we can learn from Wesley for Protestant-Catholic dialog.

What does it mean to you to be a historian in the Wesleyan tradition?

It is a privilege and honour to be a part of this long line of Wesley scholars.

How do you see your scholarly work as part of your ministry?

Wesleyanism provides an optimism of grace that no other branch of Christianity does. We believe that no life is beyond the transformation of God. We look at the world with an optimism of grace, that if the people of God do their part, the world can truly be changed! I hope my studies show the church this optimism of Grace.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

You have to follow the guidelines of your publishing house and your editor rather than your supervisor, but mostly you are working on your own.

Did you find new evidence or learn new information while rewriting?

I added a new chapter while rewriting, so I found new information on Wesley's use of Catholic devotional material.

What made NTC and Manchester ideal places to undertake your doctoral studies?

The access to the MWRC and NTC libraries and Rylands library made Manchester an ideal place for doctoral studies. I spent many hours in Rylands studying the Methodist archives, especially letters of John and Charles Wesley.

What are some other projects in progress or ones you're looking forward to post-publication?

I co-authored with Sègbégnon Mathieu Gnonhossou, “Conversion as an Act of Reclamation: John and Charles Wesley’s  Interaction with Two West African Enslaved Men,”  It will be published in  Wesley and Methodist Studies in January 2023.  

I published a novel called Rush to the Heartland about the 1889 Oklahoma land run in June 2021. I'm working on a sequel to the novel now called Division in the Heartland about a town with no men in 1894 Oklahoma, based on a true story.

Currently I'm working on a project highlighting egalitarian marriage in early Methodists. 

What advice do you have for recent doctoral graduates who want to publish their theses?

Decide if you want to do a major rewrite and find out which publishers are going to ask you do that before sending it off for publication. I wanted to add a chapter and do a slight rewrite, so I went with Wipf & Stock.

Anglican-Methodist Ecumenism Virtual Book Launch

The Oxford Centre for Methodism and Church History will host a virtual book launch via Zoom of Anglican-Methodist Ecumenism: The Search for Church Unity, 1920-2020, edited by Jane Platt and Martin Wellings. It will be on Saturday 26 March 2022 from 5:00 to 6:00pm (UK time). Full details can be found here.

NTC Grad Publication Interview: Andrew Pottenger, PhD

Andrew Pottenger, PhD

Tentative Title: Power and Rhetoric in the Ecclesiastical Correspondence of Constantine the Great (under contract with Routledge)

PhD Thesis: Developing Imperial Doctrines of Power in the Rhetoric of Constantine the Great on Ecclesiastical Conflicts (Uni. of Manchester, 2018)

What's the primary argument of your book?

Essentially, I am arguing for the presence of three 'doctrines of power' that guided Constantine's use of imperial power in relation to internal church conflicts. These are not 'doctrines' in the theological sense at all, but a little more like 'policies': think of the American tendency to use phrases like 'The Monroe Doctrine' or 'The Bush Doctrine'. The situation under Constantine—very much a traditional Roman emperor, but who happened to support, promote, and personally adhere to Christianity—really didn't have much (if any) precedent. There were no pre-existing strategies, ideologies, or other means for Constantine to smoothly rule as an emperor who happened to be Christian. He had to sort of make it up as he went, and these 'doctrines' for lack of more precise terminology were basically assumptions about the prerogatives and duties of imperial power that helped direct his actions in attempting to resolve divisions among Christians. The three doctrines are: the doctrine of divine favour and agency, the doctrine of ecclesiastical unity, and the doctrine of resistance and compromise. These are arranged according to three of the most prominent themes prevailing in what we have of correspondence produced in Constantine's name from the fourth century A.D. In the book, I'm dealing primarily with questions concerning both how and why Constantine intervened with imperial in the internal affairs of the churches: my interest here goes clear back to some of the roots of the so-called 'church and state' relationship, but not in ways that might be expected at all.

What led you to study early church history and Constantine?

I grew up fascinated by the ancient Romans, largely because of old movies like Ben-Hur (1959), Quo Vadis (1951) or Cleopatra (1963). I've been interested in church history, especially prior to the Reformation, since taking a class as an undergrad at Southern Nazarene University. Church history caught my interest at a time when I didn't care much about school or studying. A visit to Rome in my early 20's was also highly influential in maintaining that interest. I also used to spend whole days off at Barnes & Noble reading the history of Christianity and Europe purely for fun. Despite two earlier degrees in theology, I really came to find that my interests, my questions, and even my whole way of thinking, were far more historical than theological. I also perceived that the narrative I was receiving as related to Constantine and his significance were only a very negative and very small part of the whole story, and I wanted to understand the emperor and his involvement with Christianity on a more objective and less anachronistic basis.

Does your book reframe discussions of Constantine that seek to identify him as the architect of 'christendom'?

The book does re-frame some of the main discussions about Constantine, but really doesn't identify him as 'the architect of Christendom'. In fact, I don't really accept the idea that Constantine established a Christian empire or even tried to do so after becoming sole emperor in 324. This isn't the book's main argument, but it emerges as one of the implications of what I do argue. If anything, Constantine inadvertently set some of the earliest conditions for the later establishment of Christianity as the empire's official religion under one of Constantine's successors (Theodosius I) later in the fourth century. I believe that Constantine acted out of lengthy and more or less established imperial tradition and precedent, rather than with an eye to the future in terms of establishing Christianity as a powerful cultural or political force. I don't believe 'church and state' combined under his rule: quite the opposite, actually, as I see religion and politics (which were never seen as separate in any part of the ancient world at any time) as beginning a very long process of eventually becoming distinct 'spheres'. So, I don't really accept modern evangelical narratives related to concepts like 'Constantinianism' or 'the Constantinian shift'. I think the historical reality is a great deal messier, and so theological reflection needs to take that reality a lot more seriously. One very basic theological question in the back of my mind, although my work is historical rather than theological, has to do with the universality of the gospel: If God's salvation in Jesus Christ is truly for all, not just a select few, then this offer extends to the rich and powerful as surely as it does the poor and powerless. In our society, that may be the real scandal of the gospel, or at least a fair number of people I've talked to about it seem to find the idea a bit offensive at first.

What does it mean to you to be an early church historian in the Wesleyan tradition?

I am deeply shaped by and grateful for my Wesleyan heritage, but I don't consider myself an 'early church historian in the Wesleyan tradition' at all. Christianity is so much bigger, deeper, and wider than can be contained even in a 'big tent mentality' like the Wesleyan viewpoint. I've seen this up close in real life more times than I can count, aside from seeing it also by studying other times and places in books. My work was partly stimulated by and was originally undertaken within a Wesleyan context, but does not primarily serve or affirm any theological views. I am firmly a historian, and not a theologian. My eyes are on a far bigger picture, not just the interests and emphases of Wesleyan theology or the Church of the Nazarene.

How do you see your scholarly work as part of your ministry?

Having tried to set myself apart from the Wesleyan tradition and the Nazarene church as a historian with the previous question, I certainly do consider myself a friend of this ecclesiastical context—which has raised, shaped, educated, and given me opportunities to serve and grow. I am the type of friend who is gentle, caring, and loyal, but I am also not afraid to tell you what I think you need to hear (as uncomfortable or difficult to accept as it may be). One of my primary motivations in life, as well as scholarly work or ministry, comes out of striving for excellence which I define in terms of what Jesus says in Luke 10:25-28. Part of this shows in my belief in giving my best efforts in all things at all times to God as an act of worship, and it has particular reflection in 'loving God with all my mind'. I am every bit as influenced by the liberal arts as the Wesleyan tradition: I encourage students to explore widely, think critically and independently, and to grow by challenging themselves in order to discover and increase their own capabilities. There is no contradiction or even paradox between this and having a small part in forming those who will be faithful future ministers and leaders in the Nazarene church.

What are some of the differences between writing a doctoral thesis and writing a scholarly monograph?

I was shocked to discover that a doctoral thesis is actually considered a 'rough draft' of a scholarly monograph based on that research. It was hard at first to consider that more than four years of intensive work and sacrifice were just the rough draft. Anyone with whom I discussed my writing process will know how I wrote 20-30 partial rough drafts of each chapter before even letting my advisors read and comment. However, due to the excellence in advice and critique I received from my advisors as well as my commitment to doing the best work of which I was capable at any given time, my abilities grew considerably every time I submitted a new piece of written work. By the time I was ready to sit down and begin shaping a book out of my thesis, it was much easier to consider it a 'rough draft'. I've since revised that thesis four times in preparation for publication, and I am currently in the middle of doing so for a fifth (and hopefully last) time.

A thesis is written for an audience of four or five: your advisors and your examiners. It's extremely narrow and specialised in focus, so you can (and should) assume a fair bit of general knowledge on the part of your readers. You also have a very limited word count of 80,000 words, and so you have to maintain a laser-like focus on setting up your argument and articulating your contribution. However, a book needs to appeal to a broader readership. You're not writing in order to sell as many books as JK Rowling or Stephen King, but it does need to be accessible and appealing to non-specialist scholars and grad students at the MA and PhD levels. Monographs are usually about 100,000-120,000 words, so you have more room to provide helpful context for your ideas so that more people can engage with those ideas more readily.

I strongly recommend two books that should be purchased before or during your final year of the Ph.D. I waited until after my defense, and wish I'd known of these books earlier! The two books are:

Germano, William. From Dissertation to Book. Second Edition. Chicago: University of Chicago Press, 2013.

Germano, William. Getting It Published: A Guide for Scholars and Anyone Else Serious About Writing Serious Books. Third Edition. Chicago: University of Chicago Press, 2016.

Read these before writing a proposal or even contacting a publisher, and keep referring to them while re-writing the manuscript.

Did you find new evidence or learn new information while rewriting?
I did not uncover new evidence or learn much new information, despite my re-writing involving a considerable amount of additional research. However, I have found myself refining my arguments and re-evaluating my points of view at various times. Nothing essential has really changed worth speaking of, but I have at different points phrased some things differently.

Any confidence in my work that I've ever had comes partly from being my own worst critic: taking my own ideas and beating them up in order to find out how solid they are in the first place, then going back to work on making them better. My book will never be truly finished in the sense that it is not my final word on Constantine: I anticipate being part of a critical scholarly dialogue that will help improve my own understanding and sharpen my thinking. Any subsequent work of journal article or book-length will be a further improvement. This first book is just an initial step into that discussion which is already taking place.

What made NTC and Manchester ideal places to undertake your doctoral studies?

My wife and I were Nazarene missionaries based in Germany, and it made perfect logistical and financial sense to remain on that side of the Atlantic to do a Ph.D. This allowed my wife to continue her important work as communications coordinator for the Eurasia Region, while the costs of NTC related to enrolling directly in the University or attending anywhere else were considerably lower. Also, the British system of education at this level made far more sense to my needs and interests than the American system. I had grown impatient with coursework, and preferred learning anything I needed to know in my own way and at my own pace. I also was eager to dive straight into research, rather than spending years taking courses, jumping through hoops with exam after exam, etc. The British system allowed for this, and was a perfect fit in every way for me.

My team of advisors—one from NTC and one from the University—proved to be an ideal combination. I cannot speak positively enough of my experience with Geordan Hammond (NTC) and Andrew T. Fear (University, Classics and Ancient History department). Much of my success at the PhD level is due to their timely advice, critical feedback, their willingness to let my work be my work even if they disagreed with my conclusions, and their expertise in their fields. Both knew when I needed my hand held, and both knew when to keep their hands off. Geordan was helpful in the broadest sense on a daily basis, helping me navigate the University bureaucracies and procedures as well as guiding me deeper into the field of history, scholarship, and academia in general. His eye for the smallest details in my chapters eventually became my own, which contributes to making my work the best that it can be. Andy Fear, an expert in the 4th-century Spanish episcopacy, knew my field extremely well and really helped shape my actual content. He pushed me to improve my skills with Greek and Latin. He never failed to challenge my arguments and views, which made them sharper and better, even if we often agreed to disagree. Geordan and Andy pushed me hard, but they both supported me 100%. I couldn't have asked for better.

Finally, life intervenes when it is least convenient, and I had a lot of firm support when that happened for me. I came down with a very bad illness that kept me in bed and unable even to lift (much less thoughtfully read) any books for about six weeks. I missed six critical weeks of work on my PhD due to that illness. However, Geordan, Kent Brower, and Peter Rae were entirely in my corner and worked tirelessly to ensure that the University would grant me an extension. I also desired to remain as active as possible in ministry while doing the PhD, and was given the opportunity to engage with the NTC community as Resident Assistant. This was a challenging job, but fulfilling and I enjoyed having an important role to play in the lives of the undergrad students. Some valuable friendships were formed with faculty and students at various levels, and I absolutely loved being part of the NTC community.

What are some other projects in progress or ones you're looking forward to post-publication?I'm not eager to write another book yet, that's for sure! My plan after publication of this book is to explore more of the emperor known as Julian 'The Apostate'. Having spent a lot of time delving deeply into the life and reign of the so-called 'first Christian emperor', I've long been interested in learning more about the 'last pagan emperor'. Constantine ruled longer than any other previous emperor except for Augustus himself, and certainly made a major historical impact. Julian, on the other hand, ruled for barely a year-and-a-half before being killed in battle, but had a surprising impact on the thinking and imagination of Christians in a different way. His anti-Christian arguments and agenda seem to have presented a legitimate threat to Christians, and I'm interested in looking further into these. Instead of immediately setting to work on another book, however, I plan to do this exploration in the form of journal articles—maybe one day making another book out of it, but not going into this new research with that intent.

What advice do you have for recent doctoral graduates who want to publish their theses?

Publish for the same reasons you did the PhD in the first place: because you can't help yourself out of curiosity and passion for the field, and because you're willing to expose your ideas to a broader audience. Don't publish just because 'everyone is doing it', or because you think you need the respect, or even because you think it will help get you a job.

Aim to improve your existing work: don't just settle for the work you've already done. Keep up with scholarly developments in your field, and try to integrate it as much as possible into your book manuscript as relevant.

Read those books I recommended above as soon as possible if you're serious about publishing. And feel free to reach out to me any time (contact Geordan Hammond at NTC) for any other helpful advice along the way.

Kelly Yates’s Reflections on Her MWRC Postdoctoral Fellowship

For six weeks in July-August 2019, I was privileged to serve as the Manchester Wesley Research Centre postdoctoral fellow. I was working on a chapter, ‘Catholic Spirit and Catholic Devotional Literature’, to add to my thesis, ‘Testing the Limits of a “Catholic Spirit”: John Wesley, Methodism, and Catholicism’, before publishing it. Little has been written on Wesley’s use of Catholic devotional material.

I accessed some documents from the Methodist Archives at John Rylands Library. Jane Gallagher, Special Collections Librarian, met with me and provide some valuable research tips for navigating the collections. Everyone at Rylands was helpful. In addition, the MWRC had just had some rare books donated and several of them were exactly what I needed. These books were the Catholic devotional materials that Wesley used, published in the seventeenth century.

Some of my time was spent scanning documents for the MWRC. Most of these documents I had never seen, as they are not widely available. Herbert McGonigle, director emeritus of the MWRC wrote many of them. I thoroughly enjoyed reading the snatches of these materials as I scanned them. I was privileged to be a part of this project which will provide these documents for a broad audience.

Both Geordan Hammond and David Bundy provided assistance to my research with ordering books I needed, and suggesting research materials.

Because of the time and space provided by the MWRC, I was able to complete a major portion of the chapter I set out to write.

Stéphanie Prévost’s Reflections on Her MWRC Visiting Fellowship

A Reflection on the Value of Research Time and Space—and Access to Resources

From late March through early May 2019, I was very privileged to spend six wonderful weeks as the Joint Manchester Wesley Research Centre/John Rylands Research Institute Visiting Research Fellow. My project was entitled ‘The Liberal Non-Conformist Conscience and the Eastern Question: Appraising the Liberal Internationalist Turn. An Investigation in Methodist, Congregationalist & Quaker Circles and Print (1875-1915)’ and is part of a broader forthcoming monograph project on British Liberals/liberals and the Eastern Question at the turn of the twentieth century.

The value of such a span of concentrated research time is invaluable in the life of the lecturer-researcher. The fellowship enables researchers to explore unexplored aspects of Methodism by offering dedicated access to Methodist Archives and Research Centre at the John Rylands Library (in central Manchester). Lodging and a small stipend are also generously provided by the Manchester Wesley Research Centre (MWRC) located Nazarene Theological College (NTC). The awardee is hosted on the campus of the NTC, which is located in Didsbury, in a peaceful and restful suburb of Manchester. Not only a haven for research (with splendid grounds) and the hub of a lively community, the NTC harbours the MWRC, whose library and archive wonderfully complement the John Rylands collection. The MWRC/NTC also runs a weekly research seminar, which allocates time and space for thriving debates on topical historiographical developments of Methodist/Wesleyan religious thought and history with presenters and participants. These are ideal conditions for conducting research on Methodism and the daily commuting between Didsbury and central Manchester (approx. 40 mins) offers further time for reflection or relaxation.

In the course of the preparation of the application and of the stay, Geordan Hammond, director of the MWRC, was most helpful, as were Jane Gallagher (librarian who looks after the Methodist periodical collection at the John Rylands) and Helen Stocker (NTC librarian). The research involved consulting manifold Methodist, Congregationalist, and Quaker periodicals, mostly held at the John Rylands, to try to appraise the impact of crises in the Ottoman Empire, and in particular the Armenian massacres of 1894-1896, on the Liberal ideology, mindset and practices and examine its relation to the internationalist turn visible in the British Liberal conscience and Nonconformist conscience at the time (especially amongst Radical Holiness Methodist circles). The patience and expertise of the reading room’s staff at the John Rylands Library helped me make the most of my research time and verify various hypotheses. Exchanges with David Bundy, Associate Director of the MWRC, who currently researches the Radical Holiness movement’s pre-WWI connections with Ottoman Armenians, offered sharp insights into the complex landscape and overlap of turn-of-the-century Methodist groups and their relations with other denominations. Owing to time, space, hitherto unexamined resources and fruitful exchanges, I am continuing this research by looking at missionary periodicals (especially Methodist) held elsewhere, and will present a paper at the 2019 Methodist Studies Seminar, which coincides with the 75th anniversary of the establishment of Nazarene Theological College and will focus on the history and theology of the Holiness Movement in the UK. It is entitled: ‘Practical Christianity and Methodist Advocacy for Ottoman Armenians (1894-1915)’. Again, I am most grateful to the award board for all the opportunities opened up by the fellowship, which wonderfully coincided with a research leave awarded by the CNRS (French research national agency) for the 2018-2019 academic year.

Dr Stéphanie Prévost is Senior Lecturer in 19th-century British History and Culture, Faculty of English Studies, Université de Paris / LARCA (CNRS UMR 8225)

Kimberly Ervin Alexander’s Reflections on Her MWRC Visiting Research Fellowship

A Reflection on the Value of Research Time and Space—and Access to Resources

From the end of June through August 9, for six wonderful weeks, I was privileged to work as Visiting Research Fellow of the Manchester Wesley Research Centre. My project, ‘Bearing Witness: Spirit Baptism in the Life of the Pentecostal and Her Community’, is an ongoing one which will culminate in a monograph examining the personal and communal meaning and significance of the experience of Spirit baptism for the Wesleyan-Pentecostal tradition. Oddly enough, little research has been done on how early Pentecostals actually experienced what is arguably the major distinctive of the movement.

For a number of years, I’ve been working through early Pentecostal periodicals which have now been digitized and are easily accessed, and have been able to publish an article here, a chapter there out of that research. But what is increasingly and painfully absent from my vocation as a scholar is the time and space to do such work. For many of us who work in Christian higher education, especially in Evangelical institutions, teaching loads are increasing while research time and travel funds are decreasing. 

The value of six weeks of concentrated research time and space is inestimable in the life of the teacher-scholar. To be awarded this fellowship which provided lodging, access to archives, and a small stipend for weekly food expenses was a wonderful gift to me. In some ways, it was a gift of sanity! When one feels called to teach, but also to research and write, an imbalance in those three facets of one’s vocation—three facets that require integration—is quite frustrating and disorienting. So, the gift of time and space, is invaluable and allows the scholar to reorient herself.

As a Wesleyan-Pentecostal, it’s important for me to discover the connections and resonances between Wesleyan and Holiness movements and early Pentecostalism. The Nazarene Theological College/Church of the Nazarene in Great Britain Archives provided an unexpected link, one that brought much of what I knew intuitively into focus, providing real evidence, and, deconstructed what some other historians had erroneously assumed. The archives hold a full run of Tongues of Fire, a periodical published by the Pentecostal League of Prayer (PLP). Though this was a Wesleyan organization and not identified with the emerging Pentecostal movement, it is significant because the Anglican vicar Alexander A. Boddy, leader of the Pentecostal movement in England, convener of the Sunderland Conferences, and publisher of Confidence, was a member of the PLP for years and served as secretary of the organization for the north of England; further, he was a speaker at their annual conferences. So, access to this periodical, which has not been digitized, gave me real insight into Boddy’s own spiritual formation as well as to his vision for the Pentecostal movement, which, I now believe, was based on the PLP model. This has not been explored by Pentecostal historians to date. In fact, the assumption has been that Boddy was influenced by the Keswick movement, with little evidence to support that thesis. Boddy’s Wesleyan influences had all but been ignored. I must add that it was in conversations with David Bundy that pointed me to Tongues of Fire. Being able to read through these issues, in that space provided, for days on end, gave me a lens through which to read testimonies of Pentecostal experience in Sunderland, and those experienced elsewhere in Europe and reported on by Boddy in Confidence.

Because of this time and space, and these hitherto unexamined resources (at least they are unexamined by Pentecostal scholars to this point!), I will be able to give a plenary presentation at the 2019 meeting of the Society for Pentecostal Studies. The title of that address is ‘Receiving the Spirit in the Early Pentecostal Body: Sanctification, Spirit Baptism, and the Lamb Slain for Sinners.’ It was in Sunderland that these connections were made most prominently and it is because of the time, space, and resources provided through the MWRC fellowship, that I was able to see them.

Dr Kimberly Ervin Alexander is Associate Professor of the History of Christianity, School of Divinity, Regent University (Virginia).