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.