Podcasts about biblical literature

In today's episode, Claire is joined by Baylor faculty member and GPD Deirdre Fulton. She is a zooarchaeologist that specializes in animal bones in the Southern Levant. Her excavations in Ashkelon, Tel Shimron and as part of the Jezreel Valley Regional Project help inform questions related to diet, sacrifice, and economy. Learn more about this branch of study and how “man's best friend” shows up in ancient Near Eastern archaeology.Deirdre Fulton joined the Department of Religion at BaylorUniversity in the fall semester 2013. Her area of research focuses on the Persian Period, specifically the books of Chronicles, Ezra, and Nehemiah. Fulton is also interested in zooarchaeological related research, connecting text and artifact. She is involved in several ongoing excavations in Israel, including the Leon Levy Ashkelon Excavations, Tel Shimron Excavations, and also the Jezreel Valley Regional Project. Her interest in archaeology helps inform questions related to diet, sacrifice, and economy.Deirdre is a member of the Steering committees on Literature and History of the Persian period for the Society of Biblical Literature and the Feasting and Foodways for the American Schools of Oriental Research. She is also a member of the Catholic Biblical Association and American Institute ofArchaeology. 

In this episode of the Mutuality Matters podcast from CBE International, hosts Mimi and Charel speak with Dr. Jeannine Brown who discusses the pressing need to interpret the Biblical text of 1 Peter 3:1–7 within its first-century Greco-Roman context. Dr. Brown emphasizes the importance of understanding the cultural and historical background behind the passages on submission, particularly 1 Peter 3:1–7. She explores how Peter's household codes provide agency to often marginalized groups like wives and slaves, contrary to the hierarchical norms of the time. The conversation underscores the relevance today of recognizing and respecting context while interpreting Biblical texts—an essential factor for both scholars and modern readers.    00:00 Introduction to Mutuality Matters  00:02 Exploring the Context of Submission in 1 Peter  00:49 Welcome and Introductions  01:33 Reading and Analyzing 1 Peter 3:1-7  02:57 Cultural Background and Interpretation  03:37 Household Codes in the Greco-Roman World  07:24 Missional Moments and Divided Households  08:20 Challenges for Christian Wives in the First Century  10:03 Slavery and Moral Agency in 1 Peter  11:28 Understanding Peter's Use of Household Codes  16:50 Modern Interpretations and Misconceptions  27:46 The Role of Headings in Biblical Interpretation  30:15 Instructions for Husbands in 1 Peter 3:7  36:30 Exploring Social and Physical Vulnerability  37:19 Interpreting 'Weaker Vessel' in Context  38:02 Challenging Traditional Views on Gender Roles  40:18 Co-Heirs and Inheritance in Early Christianity  41:50 Family Metaphors in 1 Peter  43:37 Egalitarian Impulses in the New Testament  45:28 Household Codes and Their Implications  50:08 Suffering for Good and Loyalty to Jesus  52:47 Translation Challenges and Responsibilities  58:01 Applying 1 Peter in Modern Contexts  01:04:03 Conclusion and Further Resources    Guest Bio: Dr. Jeannine Brown   Jeannine Brown is professor of New Testament at Bethel Seminary and Program Director of Bethel Seminary's Online programs. Jeannine received in MA from Bethel Seminary, Saint Paul, MN. and her PhD from Luther seminary, Saint Paul, MN. Dr. Brown has taught at Bethel Seminary for over 20 years. She teaches in the areas of New Testament, Greek, hermeneutics, and integration.    Dr. Brown has focused much of her research and writing on the Gospels, hermeneutics, and interdisciplinary integration. In addition to a book on biblical hermeneutics (Scripture as Communication, now in second edition) and two books on integration, she has published three commentaries on Matthew's Gospel and one on Philippians (Tyndale NT series). She is a member of the NIV translation team and is an editor for the NIV Study Bible, revised edition (2020). Her current writing projects include a commentary 1 Peter (NICNT) and book on themes in 1 Peter. Jeannine's other published works include: Scripture as Communication (2021, 2007); The Gospels as Stories (2020); Relational Integration of Psychology and Christian Theology (2018); Becoming Whole and Holy: An Integrative Conversation about Christian Formation (2011); Embedded Genres in the New Testament: Understanding Their Impact for Interpretation and three commentaries on the Gospel of Matthew (2018, 2015, 2012). Jeannine Brown co-edited the second edition of Jesus and the Gospels (2013). She has published numerous journal articles and book essays on the Gospels of Matthew and John, 1 Peter, and topics of hermeneutics. Some of these have been published in Journal of Biblical Literature, New Testament Studies, Catholic Biblical Quarterly, and Horizons in Biblical Theology. Jeannine thoroughly enjoys teaching in churches and ministries on the topics of Bible interpretation and the New Testament. She is married to Tim Brown, singer-songwriter, and has two adult daughters.  Story Notes  Today's podcast focused on 1 Pet 3:1–7. In the NIV it reads:  "Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear. Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers."   Exploring the cultural background, Jeannine suggests that Peter is calling Christians to display behaviors that reflect Christ even as male dominance was a given. Jeannine explained that in the first century, Roman interest in well-organized households should mirror a well-organized Rome. Roman citizens were to live harmoniously within a well-organized Roman household. Where the passage makes a surprising move is in the call for husbands to have empathy for their wives with a consequence: that God will hear their prayers. Further Christian wives should view themselves beyond the cultural standard of female beauty. As the passage states: it's not the adorning of women's outer selves but their inner lives of faith in God. Doing right, and with faith that does not give into fear given God is ultimately in control. This passage is countercultural in its emphasis on Christian faith and the development of a peaceful inner life both of which acknowledge God's supremacy versus that of emperor's.     This passage calls both husbands and wives to do what is right: to be brave, to have faith in God who rules over all of Rome's emperors, verse 7, to live within a culture with very differing values that offend Christian moral life. In this passage there is a tension in negotiating life lived in a culture at odds with Christian values, supremely concerning the divinity Jesus, or that of an emperor. While Jesus died on a Roman cross, even so, the passage evokes faith and courage in Christian households. The passage is helpful to missionaries in similar circumstances. How to live with courage and faith, elevating the gospel with behavior more often than words in a culture that exploited slaves and women.     Turning to 1 Peter 3:7 that reads:  "Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers."     The Petrine texts lean into sibling language, especially that of children, which overall is very egalitarian in the cultural context of first century. Further, the language of “father” was not very much present in NT as it was in 1st century non-Christian texts. God's children in Christ were to face each other in humility and this very egalitarian impulse in relating to one another. God is father, but in Christ we're all siblings. Women and men are co-heirs is throughout NT. Leadership structure are notes but not ones in the NT.     The whole Petrine text is a significant challenge to the top-down rule from emperor as God down throughout the household structure which was central. Given what Peter is doing with family metaphors—of believers as children / siblings who are to love earnestly as family love each other, and as the elders are a group too much have wisdom but must lead by example. These impulses, leader on top, and wife below: this does simplify decisions, but this is not the texture of Peter. As he thinks of his context, and the household code, it is not a prescription but a triage—a pathway for healing top-down leadership. It's what Christians do in an emergency. Emergency advice to the Christian community so it can survive. It's about survival for the most vulnerable. The thrust of text is a call to attentiveness to the most vulnerable. In light of Tom Holland's book—Dominion: How the Christian Revolution Remade the World—in brutal detail reveals the cruelty of Rome. In thinking of our next, the advice is that even if you suffer for doing good, you are blessed. And take comfort in that truth and knowledge that even those who slanders you, remain loyal to Christ, if you suffer as Jesus did, you will also share in his glory.  In fascinating detail, Jeannine describes the history of Bible translation and the canonical review that follows. For the NIV team, on which she contributes, their voting policy requires a 75% majority in approving translation choices. Thus, the team must make a compelling case to change something, so for 1 Peter, and the NT generally, it's always wise to examine and read many translations to see differences.     In considering the backdrop in which the text arises, submission is not a new requirement. What is new for this culture is to ask that all behavior must be Christ-like. While believers are clearly frightened by opposition to Christian faith, the text calls them to act in ways that others will recognize their soul-allegiance to Christ. Win others over to Christ not out of fear but confident behavior that imitates Christ's live. Jeannine recommends entering the text with a disciplined imagination that brings implications of texts to life then and now. Idolatry is key issue underlining the concerns in this text which encourages faith and living life not with words but by example.   Jeannine points listeners to the following resources:  Nijay Gupta's book, Tell Her Story: How Women Led, Taught and Ministered in the Early Church.   Listen to Jeannine Brown's Hayward Lectures at Acadia Divinity College  Jeannie will resume this conversation in subsequent episodes of Women and Worlds: Exploring the Difficult Passages.    Disclaimer  The opinions expressed in CBE's Mutuality Matters' podcast are those of its hosts or guests and do not purport to reflect the opinions or views of CBE International or its members or chapters worldwide. The designations employed in this podcast and the presentation of content therein do not imply the expression of any opinion whatsoever on the part of CBE concerning the legal status of any country, area or territory or of its authorities, or concerning the delimitation of its frontiers. 

How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows I’ll name six problems with old-creation readings before laying out why a new creation approach makes sense. I presented this talk at the 2025 Unitarian Christian Alliance (UCA) conference in Uxbridge, England. Scroll down to see the full-length paper. For those listening to the audio, here’s a quick reference to Colossians 1.15-20 Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here’s Randy Leedy’s New Testament Diagram Here are the slides in the original PowerPoint format Download [13.82 MB] Here are the slides converted to PDF Loading... Taking too long? Reload document | Open in new tab Download [3.16 MB] To read the paper, simply scroll down or read it on Academia.edu.   Listen on Spotify   Listen on Apple Podcasts —— Links —— Check out these other papers by Sean Finnegan Support Restitutio by donating here Join our Restitutio Facebook Group and follow Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan?  Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Below is the paper presented on July 25, 2025 in Uxbridge, England at the 2nd annual UCA UK Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Colossians 1.16: Old Creation or New Creation? by Sean P. Finnegan Abstract  How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows, I will explain the difficulties with the various old creation readings of Col 1.16 along with five reasons for a new creation approach. Then I'll provide a new creation reading of Col 1.16 before summarizing my findings in the conclusion. Introduction  Colossians 1.15-20 is a fascinating text of great importance for Christology. Commonly understood to be a hymn, it is fascinating in its cosmic scope and elevated Christology. Although many commentators interpret Paul[1] to say that Christ created the universe in his pre-existent state in Col 1.16, not all scholars see it that way. For example, Edward Schillebeeckx writes, “There is no mention in this text of pre-existence in the Trinitarian sense.”[2] Rather he sees “an eschatological pre-existence, characteristic of wisdom and apocalyptic.”[3] G. B. Caird agreed that Paul's focus in Col. 1.15-20 was not pre-existence (contra Lightfoot), rather, “The main thread of Paul's thought, then, is the manhood of Christ.”[4] In other words, “All that has been said in vv. 15-18 can be said of the historical Jesus.”[5] James Dunn also denied that Paul saw Christ as God's agent in creation in Col 1.15-20, claiming that such an interpretation was “to read imaginative metaphor in a pedantically literal way.”[6] James McGrath argued that “Jesus is the one through whom God's new creation takes place.” [7] Andrew Perriman likewise noted, “There is no reference to the creation of heaven and earth, light and darkness, sea and dry land, lights in the heavens, vegetation, or living creatures,”[8] also preferring a new creation approach.[9] To understand why such a broad range of scholars diverge from the old creation interpretation of Col 1.16, we will examine several contextual, structural, and exegetical problems. While explaining these, I'll also put forward four reasons to interpret Col 1.16 as new creation. Then I'll provide a fifth before giving a new creation reading of Col 1.15-20. But before going any further, let's familiarize ourselves with the text and structure. The Form of Col 1.15-20  To get our bearings, let me begin by providing a translation,[10] carefully structured to show the two strophes.[11] Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here I've followed the two-strophe structure (1.15-18a and 18b-20) noted more than a century ago by the classical philologist Eduard Norden[13] and repeated by James Robinson,[14] Edward Lohse,[15] Edward Schweizer,[16] James Dunn,[17] Ben Witherington III,[18] and William Lane[19] among others. By lining up the parallel lines of the two strophes, we can clearly see the poetic form. Strophe 1 15a who is (the) image… 15b firstborn of all creation 16a for in him were created all things… 16e  all things have been created through him… Strophe 2 18b who is (the) beginning, 18c firstborn from the dead … 19 for in him was pleased all… 20a and through him to reconcile all things in him… Such striking repeated language between the two strophes means that we should be careful to maintain the parallels between them and not take a grammatical or exegetical position on a word or phrase that would disconnect it from the parallel line in the other strophe. Some scholars, including F. F. Bruce,[20] Michael Bird,[21] David Pao,[22] among others proposed vv. 17-18a as an independent transitional link between the two strophes. Lohse explained the motivation for this unlikely innovation as follows. Above all, it is curious that at the end of the first, cosmologically oriented strophe, Christ is suddenly referred to as the “head of the body, the church” (1:18a κεφαλή τοῦ σώματος τῆς ἐκκλησίας). Considering its content, this statement would have to be connected with the second strophe which is characterized by soteriological statements. The structure of the hymn, however, places it in the first strophe.[23] For interpreters who prefer to think of the first strophe as cosmogony and the second as soteriology, a line about Christ's headship over the church doesn't fit very well. They restructure the form based on their interpretation of the content. Such a policy reverses the order of operations. One should determine the form and then interpret the content in light of structure. Lohse was right to reject the addition of a new transitional bridge between the two strophes. He called it “out of the question” since vv. 17-18a underscore “all things” and “serve as a summary that brings the first strophe to a conclusion.”[24] Now that we've oriented ourselves to some degree, let's consider old creation readings of Col 1.16 and the problems that arise when reading it that way. Old Creation Readings  Within the old creation paradigm for Col 1.16 we can discern three groups: those who see (A) Christ as the agent by whom God created, (B) Wisdom as the agent, and (C) Christ as the purpose of creation. Although space won't allow me to interact with each of these in detail, I will offer a brief critique of these three approaches. As a reminder, here is our text in both Greek and English. Colossians 1.16 16a      ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα 16b                  ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, 16c                  τὰ ὁρατὰ καὶ τὰ ἀόρατα, 16d                  εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· 16e      τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 1. Christ as the Agent of Creation Scot McKnight is representative in his claim that “The emphasis of the first stanza is Christ as the agent of creation … and the second is Christ as the agent of redemption.”[25] This view sees the phrase “in him were created all things” as Christ creating the universe in the beginning. However, this position has six problems with it. Firstly, the context of the poem—both before (vv. 13-14) and after (vv. 21-22)—is clearly soteriological not cosmogonical.[26] By inserting vv. 15-20 into the text after vv. 13-14, Paul connected the two together.[27] V. 15 begins with ὅς ἐστιν (who is), which makes it grammatically dependent on vv. 13-14. “It is widely accepted,” wrote Dunn, “that this passage is a pre-Pauline hymn interpolated and interpreted to greater or less extent by Paul.”[28] By placing the poem into a redemptive frame, Paul indicated how he interpreted it. The fact that God “rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son” is the controlling context (v. 13).[29] As I will show below, I believe vv. 15-20 are ecclesiology not protology, since ecclesiology naturally flows from soteriology. Rather than remaining in the old domain of darkness, vulnerable to malevolent spiritual powers of this age, Colossian Christians are transferred into the new domain of Christ. The context makes it more natural to interpret the creation language of vv. 15-16 in light of Christ's redemptive work—as references to new creation rather than old creation. Doing so retains the contextual frame rather than jumping back to the beginning of time. A second problem arises when we consider the phrase “image of the invisible God” in v. 15. Although some see a Stoic or Wisdom reference here, I agree with F. F. Bruce who said, “No reader conversant with the OT scriptures, on reading these words of Paul, could fail to be reminded of the statement in Gen. 1:26f., that man was created by God ‘in his own image.'”[30] Immediately after making humanity in his own image, God blessed us with dominion over the earth. Philo also connected humanity's image of God with “the rulership over the earthly realms.”[31] But if the Christ of v. 15 is the pre-existent son prior to his incarnation, as the old creation model posits, “How can he be the ‘image of God,'” asked Eduard Schweizer, since “the one who is thus described here is not the earthly Jesus?”[32] It is precisely by virtue of his humanity that Jesus is the image of God not his pre-existence.[33] Thus, image-of-God language points us to the creation of a new humanity. A third problem is that “firstborn of all creation” prima facia implies that Christ is a member of creation (a partitive genitive). This is how Paul thought about Christ as firstborn in Rom 8.29 when he called Christ “firstborn among many brothers and sisters.” Clearly he saw Christ as a member of the “ἀδελφοῖς” (brothers and sisters). Furthermore, “πρωτότοκος πάσης κτίσεως” (firstborn of all creation) in v. 15 parallels “πρωτότοκος ἐκ τῶν νεκρῶν” (firstborn from the dead) v. 18. Although the former (v. 15) can be taken as a genitive of subordination (firstborn over creation) or as a partitive genitive (firstborn of creation), the latter (v. 18) is unambiguously partitive. Because v. 18 includes the word ἐκ (from/out of), instead of a multivalent genitive, it must mean that Jesus was himself a member of the dead prior to his resurrection. Likewise, he was the firstborn member of creation. To take v. 15 as a genitive of subordination and v. 18 in a partitive sense allows theology to drive exegesis over against the clear structural link between v. 15b and v. 18c. In fact, as the BDAG noted, Christ is “the firstborn of a new humanity.”[34] He is chronologically born first and, by virtue of that, also preeminent.[35] Fourthly, the phrase, “ἐν αὐτῷ” (in him), implies soteriology not protology as it does throughout the Pauline corpus. The prepositional phrases “in Christ,” “in the Lord,” “in him,” and others that are similar occur more than a hundred times in Paul's epistles. McKnight elucidated the sense nicely: “This expression, then, is the inaugurated eschatological reality into which the Christian has been placed, and it also evokes the new-creation realities that a person discovers.”[36] Creation in Christ is not likely to refer to Genesis creation. In fact, apart from Col 1.16, there is no text within Paul or the rest of the Bible that speaks of the origin of the universe as something created “in Christ.”[37] Sadly translators routinely obscure this fact by translating “ἐν αὐτῷ” as “by him.”[38] Amazingly, the NASB and ESV render “ἐν αὐτῷ” as “in him” in every other usage apart from Col 1.16![39] For the sake of consistency, it makes better sense to render “ἐν αὐτῷ” as “in him” and let the reader decide how to interpret it. Fifthly, the line, “and he is the head of the body, the Church” (v. 18a) clearly roots the first strophe in redemptive history not creation. Our English translations follow Robert Estienne's verse divisions, which confusingly combine the last line of the first strophe (v. 18a) and the first line of the second (v. 18b), obscuring the native poetic structure. As I made the case above, the structure of the text breaks into two strophes with v. 18a included in the first one. As I mentioned earlier, vv. 15-20 are a pre-existing poem that Paul has modified and incorporated into the text of Colossians. Ralph Martin pointed out that the poem contains “no less than five hapax legomena” and “about ten non-Pauline expressions.”[40] Additionally, there appear to be awkward additions that disrupt the symmetry. These additions are the most explicitly Christian material. It is likely that the original said, “and he is the head of the body” to which Paul appended “the church.” Edward Schillebeeckx commented on this. In Hellenistic terms this must primarily mean that he gives life and existence to the cosmos. Here, however, Colossians drastically corrects the ideas … The correction made by Colossians is to understand ‘body' as a reference to the church, and not the cosmos. This alters the whole perspective of the cultural and religious setting … The cosmic background is reinterpreted in terms of salvation history and ecclesiology. In fact Christ is already exercising his lordship over the world now … however, he is doing this only as the head of the church, his body, to which he gives life and strength. Thus Colossians claims that the church alone, rather than the cosmos, is the body of Christ.[41] If this is true, it shows Paul's careful concern to disallow a strictly old creation or protological reading of the first strophe. For by inserting “of the church,” he has limited the context of the first strophe to the Christ event. “The addition of ‘the church,'” wrote Dunn, “indicates that for Paul at any rate the two strophes were not dealing with two clearly distinct subjects (cosmology and soteriology).”[42] Karl-Joseph Kuschel wrote, “The answer would seem to be he wanted to ‘disturb' a possible cosmological-protological fancy in the confession of Christ … to prevent Christ from becoming a purely mythical heavenly being.”[43] Thus Paul's addition shows us he interpreted the creation of v16 as new creation. Lastly, theological concerns arise when taking Col 1.16 as old creation. The most obvious is that given the partitive genitive of v. 15, we are left affirming the so-called Arian position that God created Christ as the firstborn who, in turn, created everything else. Another thorn in the side of this view is God's insistence elsewhere to be the solo creator (Isa 44.24; cf. 45.18). On the strength of this fact, modalism comes forward to save the day while leaving new problems in its wake. However, recognizing Col 1.15-20 as new creation avoids such theological conundrums. 2. Wisdom as the Agent of Creation Dustin Smith noted, “The christological hymn contains no less than nine characteristics of the wisdom of God (e.g., “image,” “firstborn,” agent of creation, preceding all things, holding all things together) that are reapplied to the figure of Jesus.”[44] Some suggest that Col 1.15-20 is actually a hymn to Wisdom that Paul Christianized.[45] The idea is that God created the universe through his divine Wisdom, which is now embodied or incarnate in Christ. Dunn explained it as follows. If then Christ is what God's power/wisdom came to be recognized as, of Christ it can be said what was said first of wisdom—that ‘in him (the divine wisdom now embodied in Christ) were created all things.' In other words the language may be used here to indicate the continuity between God's creative power and Christ without the implication being intended that Christ himself was active in creation.[46] Before pointing out some problems, I must admit much of this perspective is quite noncontroversial. That Jewish literature identified Wisdom as God's creative agent, that there are linguistic parallels between Col 1.15-20 and Wisdom, and that the historical Jesus uniquely embodied Wisdom to an unprecedented degree are not up for debate. Did Paul expect his readers to pick up on the linguistic parallels? Afterall, he could have just said “in her were created all things” in v. 16, clearly making the connection with the grammatically feminine σοφία (Wisdom). Better yet, he could have said, “in Wisdom were created all things.” Even if the poem was originally to Wisdom, Paul has thoroughly Christianized it, applying to Christ what had been said of Wisdom. However, the most significant defeater for this view is that applying Wisdom vocabulary to Christ only works one way. Wisdom has found her home in Christ. This doesn't mean we can attribute to Christ what Wisdom did before she indwelt him any more than we can attribute to the living descendants of Nazis the horrific deeds of their ancestors. Perriman's critique is correct: “The point is not that the act of creation was Christlike, rather the reverse: recent events have been creation-like. The death and resurrection of Jesus are represented as the profoundly creative event in which the wisdom of God is again dynamically engaged, by which a new world order has come about.”[47] Once again a new creation approach makes better sense of the text. 3. Christ as the Purpose of Creation Another approach is to take ἐν αὐτῷ (in him) in a telic sense. Martha King, a linguist with SIL, said the phrase can mean “in association with Christ everything was created” or “in connection with Christ all things were created.”[48] Lexicographer, Joseph Thayer, sharpened the sense with the translation, “[I]n him resides the cause why all things were originally created.”[49] William MacDonald's translation brought this out even more with the phrase, “because for him everything … was created.”[50] The idea is that God's act of creation in the beginning was with Christ in view. As Eric Chang noted, “Christ is the reason God created all things.”[51] G. B. Caird said, “He is the embodiment of that purpose of God which underlies the whole creation.”[52] The idea is one of predestination not agency.[53] Christ was the goal for which God created all things. A weakness of this view is that purpose is better expressed using εἰς or δία with an accusative than ἐν. Secondly, the parallel line in the second strophe (v. 19) employs “ἐν αὐτῷ” in a clearly locative sense: “in him all the fullness was pleased to dwell.” So even though “ἐν αὐτῷ” could imply purpose, in this context it much more likely refers to location. Lastly, Paul mentioned the sense of purpose at the end of v. 16 with “εἰς αὐτὸν ἔκτισται” (for him has been created), so it would be repetitive to take “ἐν αὐτῷ” that way as well. To sum up, the three positions that see Col 1.16 as a reference to old creation all have significant problems. With these in mind, let us turn our attention to consider a fourth possibility: that Paul has in mind new creation. Reasons for a New Creation Reading I've already provided four reasons why Col 1.15-20 refers to new creation: (1) calling Christ the image of God points to the new humanity begun in Christ as the last Adam;[54] (2) since the firstborn of the old creation was Adam (or, perhaps, Seth), Jesus must be the firstborn of the new creation; (3) saying Jesus is the head of the church, limits the focus for the first strophe to the time following the Christ event; (4) the context of the poem, both before (vv. 13-14) and after (vv. 21-22) is soteriological, making an old creation paradigm awkward, while a new creation view fits perfectly. The Catholic priest and professor, Franz Zeilinger, summarized the situation nicely: “Christ is (through his resurrection from the realm of death) Lord over the possession granted to him, of which he is the ἀρχή (beginning) and archetype, … and head and beginning of the eschatological new creation!”[55] Additionally, a new creation paradigm fits best with Paul's elaboration of what visible and invisible things in heaven and on earth he has in mind. Once again, here's our text. 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him By specifying thrones, dominions, rulers, and authorities, we discern Paul's train of thought. Form critics are quick to point out that v. 16d is Paul's addition to the poem. Without it, the reader may have thought of sky, land, and animals—old creation. However, with v. 16d present, we direct our attention to political realities not God's creative power or engineering genius. Martha King noted the two possible meanings for εἴτε: (1) specifying the “invisible things” or (2) giving examples of “all things.” Taking the second view, we read “in him were created all things, including thrones, dominions, rulers, and authorities.”[56] Randy Leedy also presented this position in his sentence diagrams, identifying v. 16d as equivalent to v. 16c and v. 16b, all of which modify τὰ πάντα (all things) at the end of v. 16a. (See Appendix for Leedy's diagram.) Perriman pressed home the point when he wrote: The fact is that any interpretation that takes verse 16 to be a reference to the original creation has to account for the narrow range of created things explicitly listed. … The Colossians verse mentions only the creation of political entities—thrones, lordships, rulers and authorities, visible and invisible—either in the already existing heaven or on the already existing and, presumably, populated earth. What this speaks of is a new governmental order consisting of both invisible-heavenly and visibly-earthly entities.”[57] Understanding v. 16d as equivalent to “all things” in v. 16a nicely coheres with a new-creation paradigm. However, taken the other way—as an elaboration of only the invisible created realities—v. 16d introduces an asymmetrical and clumsy appendix. A New Creation Reading of Col 1.16 Now that we've considered some problems with old creation views and some reasons to read Col 1.16 from a new creation perspective, let's consider how a new creation reading works. New creation is all about the new breaking into the old, the future into the present. G. F. Wessels said, “Paul made clear that there is a present realized aspect of salvation, as well as a future, still outstanding aspect, which will only be realized at the eschaton.”[58] New creation, likewise, has future and present realities. Exiting Old Creation Before becoming part of the new creation, one must exit the old creation. “Our old humanity was co-crucified“ (Rom 6.6). “With Christ you died to the elemental principles of the world” (Col 2.20). “As many as were baptized into Christ Jesus, were baptized into his death” (Rom 6.3). We were “co-buried with him through baptism into the death … having been united with the likeness of his death” (Rom 6.4-5). Our death with him through baptism kills our allegiance and submission to the old powers and the old way of life “in which you formerly walked according to the zeitgeist of this world, according to the rule of the authority of the air, the spirit which now works in the children of disobedience” (Eph 2.2). Entering New Creation As death is the only way out of the old creation, so resurrection is the only way into the new creation. “You have been co-raised with Christ” (Col 3.1). God “co-made-alive us together with him” (Col 2.13).[59] By virtue of our union with Christ, we ourselves are already “co-raised and co-seated us in the heavenlies in Christ Jesus” (Eph 2.6). The result of this is that “we also may walk in newness of life” (Rom 6.4). For those who are “in Christ, (there is) a new creation; the old has passed away, behold (the) new has come into existence” (2 Cor 5.17). “They have been ‘transported,'” wrote Schillebeeckx, “they already dwell above in Christ's heavenly sphere of influence (Col 1.13)—the soma Christou … that is the church!”[60] Community For the people of God, “neither circumcision is anything nor uncircumcision but a new creation” is what matters (Gal 6.15). Those who “are clothed with the new” are “being renewed in knowledge according to the image of him who created, where there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, (or) free, but Christ (is) all and in all” (Col 3.10-11). Through Christ God has nullified the law “in order that he might create the two into one new humanity in him” (Eph 2.14-15). Thus, within new creation, ethnic identity still exists, but it is relativized, our identity in Christ taking priority ahead of other affiliations and duties. Lifestyle When the lost become saved through faith, they become his creation (ποίημα), “created in Christ Jesus for good works” (Eph 2.10). This means we are to “lay aside the former way of life, the old humanity corrupted according to deceitful desires” and instead be clothed with “the new humanity created according to God in righteousness and holiness of the truth” (Eph 4.22-24). Rather than lying to one another, we must “strip off the old humanity with its way of acting” and “be clothed with the new (humanity), renewed in knowledge according to the image of the one who created it” (Col 3.9-10). “The ones who are Christ's have crucified the flesh with the passions and the lusts” and instead “walk by the spirit” (Gal 5.24-25). Ultimately, All Creation Although new creation is currently limited to those who voluntarily recognize Jesus as Lord, all “creation is waiting with eager expectation for the unveiling of the children of God” (Rom 8.19). Because of the Christ event, the created order eagerly awaits the day when it will escape “the enslavement of corruption” and gain “the freedom of the glory of the children of God” (v. 21). Like a bone out of joint, creation does not function properly. Once Christ sets it right, it will return to its proper order and operation under humanity's wise and capable rulership in the eschaton. Eschatology God predetermined that those who believe will be “conformed to the image of his son, that he be firstborn among many brothers and sisters” (Rom 8.29). Thus, the resurrected Christ is the prototype, “the first fruits of those who have fallen asleep” (1 Cor 15.20). Whereas “in Adam all die, so also in Christ all will be made alive” (v. 22). We await Christ's return to “transform the body of our humble station (that it be) shaped to his glorious body according to the energy which makes him able to also to subject all things to himself.” (Phil 3.21). This is the end goal of new creation: resurrected subjects of God's kingdom joyfully living in a renewed world without mourning, crying, and pain forevermore (Isa 65.17-25; Rev 21-22). The Powers Taking Col 1.16 as a new creation text adds key information about the present governing powers to this richly textured picture. In Christ God created thrones, dominions, rulers, and authorities. He made these through Christ and for Christ with the result that Christ himself is before all things, and in Christ all things hold together (Col 1.17). He is the head of the body, the Church (Col 1.18). We find very similar language repeated in Ephesians in the context of Christ's exaltation.[61] Ephesians 1.20-23 20 Which [power] he energized in Christ having raised him from the dead and seated (him) on his right (hand) in the heavenlies 21 far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come; 22 and he subjected all things under his feet and gave him (as) head over all things in the Church, 23 which is his body, the fullness of the one who fills all things in all. The parallels are striking. Both speak of Christ's resurrection, Christ's exalted position of authority over all the powers, Christ's role as head of the church, and both mention the fullness. It's easy to miss the connection between these two passages since most think of Eph 1.20-22 as ascension theology and Col 1.15-20 as creation theology. But, if we adjust our thinking to regard Col 1.16 as new creation, we see how the two fit together. In Ephesians we see Christ's ascension to God's right hand as the reason for a cosmic reordering of authorities with the result that all rule, authority, power, and dominion are subjected to him. (Though we may be accustomed to reading these powers in Eph 1.21 as only malevolent owing to Eph 2.2 and 6.12, the list here must be mixed, since only benevolent powers will survive the final judgement and continue into the age to come.) Instead of exaltation, in Colossians Paul employed the language of creation to describe Christ's relation to the powers. Perhaps lesser terms like reassign, reorder, or establish were just too small to adequately express the magnitude of how the Christ event has changed the world—both in heaven and on earth. The only term big enough to convey the new situation was “creation”—the very same word he routinely used elsewhere with the meaning of new creation.[62] We can gain more insight by considering what the powers of Eph 1.21 and Col 1.16 mean. McKnight saw them “as earthly, systemic manifestations of (perhaps fallen) angelic powers—hence, the systemic worldly, sociopolitical manifestations of cosmic/angelic rebellion against God.”[63] I partially agree with McKnight here. He's right to see the powers as both heavenly and earthly, or better, as the heavenly component of the earthly sociopolitical realities, but he has not made room for the new authority structures created in Christ. John Schoenheit helpfully explained it this way: Not only did Jesus create his Church out of Jew and Gentile, he had to create the structure and positions that would allow it to function, both in the spiritual world (positions for the angels that would minister to the Church—see Rev. 1:1, “his angel”) and in the physical world (positions and ministries here on earth—see Rom. 12:4-8; Eph. 4:7-11).[64] We must never forget that Paul has an apocalyptic worldview—a perspective that seeks to unveil the heavenly reality behind the earthly. He believed in powers of darkness and powers of light. In Christ were created thrones, dominions, rulers, and authorities (Col 1.16). He is “the head of all rule and authority” (Col 2.10). These new creation realities make progress against the old powers that still hold sway in the world outside the Church. Although the old powers are still at work, those who are in Christ enjoy his protection. With respect to the Church, he has already “disarmed the rulers and authorities” (Col 2.15). We can don “the armor of God that we be able to stand against the methods of the devil” (Eph 6.11) and “subduing everything, to stand” (v. 13). We find glimpses of this heavenly reality scattered in other places in the Bible. Peter mentioned how Christ “is on the right hand of God, having gone into heaven, angels and authorities and power having been subjected to him” (1 Pet 3.22). In John's Revelation, he addressed each of the seven letters to the angels of their respective churches.[65] Although it's hard for us to get details on precisely what happened at Christ's ascension, something major occurred, not just on earth, but also in the spiritual realm. Jesus's last recorded words in Matthew are: “all authority in heaven and upon earth was given to me” (Mat 28.18-20). Presumably such a statement implies that prior to his resurrection Jesus did not have all authority in heaven and earth. It didn't exist until it was created. Similarly, because of his death, resurrection, and ascension, Christ has “become so much better than the angels as the name he has inherited is superior to them” (Heb 1.4). Once again, the text implies that Christ was not already superior to the angels, but “after making purification of the sins, he sat on the right hand of the majesty on high” at which time he became preeminent (Heb 1.3). Perhaps this also explains something about why Christ “proclaimed to the spirits in prison” (1 Pet 3.19). Another possibility is that Christ's ascension (Rev 12.5) triggered a war in heaven (v. 7) with the result that the dragon and his angels suffered defeat (v. 8) and were thrown out of heaven down to the earth (v. 9). Sadly, for most of the history of the church we have missed this Jewish apocalyptic approach that was obvious to Paul, limiting salvation to individual sins and improved morality.[66] Only in the twentieth century did interpreters begin to see the cosmic aspect of new creation. Margaret Thrall wrote the following. The Christ-event is the turning-point of the whole world … This Christ ‘in whom' the believer lives is the last Adam, the inaugurator of the new eschatological humanity. … Paul is saying that if anyone exists ‘in Christ', that person is a newly-created being. … In principle, through the Christ-event and in the person of Christ, the new world and the new age are already objective realities.[67] New creation is, in the words of J. Louis Martyn “categorically cosmic and emphatically apocalyptic.”[68] In fact, “The advent of the Son and of his Spirit is thus the cosmic apocalyptic event.”[69] In Christ is the beginning of a whole new creation, an intersecting community of angelic and human beings spanning heaven and earth. The interlocking of earthly (visible) and heavenly (invisible) authority structures points to Paul's apocalyptic holism. The Church was not on her own to face the ravages of Rome's mad love affair with violence and power. In Christ, people were no longer susceptible to the whims of the gods that have wreaked so much havoc from time immemorial.[70] No, the Church is Christ's body under his direct supervision and protection. As a result, the Church is the eschatological cosmic community. It is not merely a social club; it has prophetic and cosmic dimensions. Prophetically, the Church points to the eschaton when all of humanity will behave then how the Church already strives to live now—by the spirit instead of the flesh (Gal 5.16-25). Cosmically, the Church is not confined to the earth. There is a heavenly dimension with authority structures instantiated under Christ to partner with the earthly assemblies. God's “plan for the fulness of the times” is “to head up all thing in the Christ, the things upon the heavens and the things upon the earth in him” (Eph 1.10). Although this is his eschatological vision, Zeilinger pointed out that it is already happening. [T]he eschatological world given in Christ is realized within the still-existing earthly creation through the inclusion of the human being in Christ, the exalted one, by means of the proclamation of salvation and baptism. The eschaton spreads throughout the world in the kerygma and becomes reality, in that the human being, through baptism, becomes part of Christ—that is, in unity with him, dies to the claim of the στοιχεῖα τοῦ κόσμου (2.20) and is raised with him to receive his eschatological life. The people thus incorporated into the exalted Christ thereby form, in him and with him, the new creation of the eschaton within the old! The body of Christ is thus recognizable as the expanding Church. In it, heavenly and earthly space form, in a certain sense, a unity.[71] The Church is a counter society, and embassy of the future kingdom shining the light of the age to come into the present in the power of the spirit with the protection of Christ and his heavenly powers over against the powers of darkness, who/which are still quite active—especially in the political realities of our present evil age (Gal 1.4). We bend the knee to the cosmic Christ now in anticipation of the day when “every knee may bend: heavenly and earthly and subterranean” (Phil 2.10) and “every tongue may confess that Jesus Christ (is) Lord” (v. 11). Christ's destiny is to fulfil the original Adamic mandate to multiply, fill, and have dominion over the earth (Gen 1.28). He has already received all authority in heaven and earth (Mat 28.18). God has given him “dominion over the works of your hands and put all things under his feet” as the quintessential man (Ps 8.6). Even so, “Now we do not yet see all things subjected to him” (Heb 2.8), but when he comes “he will reign into the ages of the ages” (Rev 11.15). Until then, he calls the Church to recognize his preeminence and give him total allegiance both in word and deed. Conclusion We began by establishing that the structure of the poetic unit in Col 1.15-20 breaks into two strophes (15-18a and 18b-20). We noted that Paul likely incorporated pre-existing material into Colossians, editing it as he saw fit. Then we considered the problems with the three old creation readings: (A) Christ as the agent of creation, (B) Wisdom as the agent of creation, and (C) Christ as the purpose of creation. In the course of critiquing (A), which is by far most popular, we observed several reasons to think Col 1.16 pertained to new creation, including (1) the image of God language in v. 15a, (2) the firstborn of all creation language in v. 15b, (3) the head of the Church language in v. 18a, and (4) the soteriological context (frame) of the poem (vv. 13-14, 21-22). To this I added a fifth syntactical reason that 16d as an elaboration of “τἀ πάντα” (all things) of 16a. Next, we explored the idea of new creation, especially within Paul's epistles, to find a deep and richly textured paradigm for interpreting God's redemptive and expanding sphere of influence (in Christ) breaking into the hostile world. We saw that new Christians die and rise with Christ, ending their association with the old and beginning again as a part of the new—a community where old racial, legal, and status divisions no longer matter, where members put off the old way of living and instead become clothed with the new humanity, where people look forward to and live in light of the ultimate transformation to be brought about at the coming of Christ. Rather than limiting new creation to the salvation of individuals, or even the sanctifying experience of the community, we saw that it also includes spiritual powers both “in the heavens and upon the earth, the visible and the invisible, whether thrones or dominions or rulers or authorities” (Col 1.16). Reading Col 1.15-20 along with Eph 1.20-23 we connected God's creation of the powers in Christ with his exaltation of Christ to his right hand “far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come” (Eph 1.21). The point from both texts is clear: as “the head of the body, the Church” (Col 1.18; Eph 1.22), Christ is “before all things” (Col 1.17), “first in all things” (Col 1.18), and “far above all” (Eph 1.21), since God has “subjected all things under his feet” (Eph 1.22). Christ is preeminent as the firstborn of all new creation, “the new Adam … the starting point where new creation took place.”[72] Although the old powers still hold sway in the world, those in the interlocked heaven-and-earth new creation domain where Christ is the head, enjoy his protection if they remain “in the faith established and steadfast and not shifting away from the hope of the gospel” (Col 1.23). This interpretation has several significant advantages. It fits into Paul's apocalyptic way of thinking about Christ's advent and exaltation. It also holds together the first strophe of the poem as a unit. Additionally, it makes better sense of the context. (The ecclesiology of Col 1.15-18a follows logically from the soteriological context of vv. 13-14.) Lastly, it is compatible with a wide range of Christological options. Appendix Here is Col 1.16 from Leedy's sentence diagrams.[73] Of note is how he equates the τὰ πάντα of 16a with 16c and 16d rather than seeing 16d as an elaboration of τά ὁρατά. Bibliography Bauer, Walter, Frederick William  Danker, William F. Arndt, F. Gingrich, Kurt Aland, Barbara Aland, and Viktor Reichmann. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: The University of Chicago Press, 2000. Bird, Michael F. Colossians and Philemon. A New Covenant Commentary. Cambridge, England: The Lutterworth Press, 2009. Brown, Anna Shoffner. “Nothing ‘Mere’ About a Man in the Image of God.” Paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022. Bruce, E. K. Simpson and F. F. The Epistles to the Ephesians and the Colossians. The New International Commentary on the New Testament, edited by Ned B. Stonehouse. Grand Rapids, MI: Eerdmans, 1957. Buzzard, Anthony F. Jesus Was Not a Trinitarian. Morrow, GA: Restoration Fellowship, 2007. Caird, G. B. New Testament Theology. Edited by L. D. Hurst. Oxford, England: Clarendon Press, 2002. Caird, G. B. Paul’s Letters from Prison. New Clarendon Bible, edited by H. F. D. Sparks. Oxford, England: Oxford University Press, 1976. Carden, Robert. One God: The Unfinished Reformation. Revised ed. Naperville, IL: Grace Christian Press, 2016. Chang, Eric H. H. The Only Perfect Man. Edited by Bentley C. F. Chang. 2nd ed. Montreal, QC: Christian Disciples Church Publishers, 2017. Deuble, Jeff. Christ before Creeds. Latham, NY: Living Hope International Ministries, 2021. Dunn, James D. G. Christology in the Making. 2nd ed. Grand Rapids, MI: Eerdmans, 1996. Dunn, James D. G. The Epistles to the Colossians and to Philemon. New International Greek Testament Commentary, edited by Gasque Marshall, Hagner. Grand Rapids, MI: Eerdmans, 1996. Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2019. King, Martha. An Exegetical Summary of Colossians. Dallas, TX: SIL International, 1992. Kuschel, Karl-Joseph. Born before All Time? Translated by John Bowden. New York, NY: Crossroad, 1992. Originally published as Beforen vor aller Zeit? Lane, William L. The New Testament Page by Page. Open Your Bible Commentary, edited by Martin Manser. Bath, UK: Creative 4 International, 2013. Leedy, Randy A. The Greek New Testament Sentence Diagrams. Norfolk, VA: Bible Works, 2006. Lohse, Edward. Colossians and Philemon. Hermeneia. Minneapolis, MN: Fortress Press, 1971. MacDonald, William Graham. The Idiomatic Translation of the New Testament. Norfolk, VA: Bibleworks, 2012. Mark H. Graeser, John A. Lynn, John W. Schoenheit. One God & One Lord. 4th ed. Martinsville, IN: Spirit & Truth Fellowship International, 2010. Martin, Ralph. “An Early Christian Hymn (Col. 1:15-20).” The Evangelical Quarterly 36, no. 4 (1964): 195–205. Martyn, J. Louis. Theological Issues in the Letters of Paul. Nashville, TN: Abingdon Press, 1997. McGrath, James F. The Only True God: Early Christian Monotheism in Its Jewish Context. Urbana, IL: University of Illinois Press, 2009. McKnight, Scot. The Letter to the Colossians. New International Commentary on the New Testament, edited by Joel B. Green. Grand Rapids, MI: Eerdmans, 2018. Norden, Eduard. Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede. 4th ed. Stuttgart, Germany: B. G. Teubner, 1956. Originally published as 1913. Pao, David. Colossians and Philemon. Zondervan Exegetical Commentary of the New Testament, edited by Clinton E. Arnold. Grand Rapid, MI: Zondervan, 2012. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philo. The Works of Philo. The Norwegian Philo Concordance Project. Edited by Kåre Fuglseth Peder Borgen, Roald Skarsten. Piscataway, NJ: Gorgias Press, 2005. Robinson, James M. “A Formal Analysis of Colossians 1:15-20.” Journal of Biblical Literature 76, no. 4 (1957): 270–87. Schillebeeckx, Eduard. Christ: The Experience of Jesus as Lord. Translated by John Bowden. New York, NY: The Seabury Press, 1977. Schoberg, Gerry. Perspectives of Jesus in the Writings of Paul. Eugene, OR: Pickwick Publications, 2013. Schweizer, Eduard. The Letter to the Colossians. Translated by Andrew Chester. Minneapolis, MN: Augsburg Publishing House, 1982. Smith, Dustin R. Wisdom Christology in the Gospel of John. Eugene, OR: Wipf & Stock, 2024. Snedeker, Donald R. Our Heavenly Father Has No Equals. Bethesda, MD: International Scholars Publications, 1998. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Thrall, Margaret. The Second Epistle to the Corinthians. Vol. 1. The International Critical Commentary, edited by C. E. B. Cranfield J. A. Emerton, G. N. Stanton. Edinburgh, Scotland: T&T Clark, 1994. Wachtel, William M. “Colossians 1:15-20–Preexistence or Preeminence?” Paper presented at the 14th Theological Conference, McDonough, GA, 2005. Wessels, G. F. “The Eschatology of Colossians and Ephesians.” Neotestamentica 21, no. 2 (1987): 183–202. Witherington III, Ben The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles. Grand Rapids, MI: Eerdmans, 2007. Yates, Roy. The Epistle to the Colossians. London: Epworth Press, 1993. Zeilinger, Franz. Der Erstgeborene Der Schöpfung. Wien, Österreich: Herder, 1974. Footnotes [1] Since the nineteenth century biblical scholars have been divided over whether Paul wrote Colossians. One of the major reasons for thinking Paul didn't write Colossians is his exalted Christology—the very conclusion this paper seeks to undermine. A second major factor to argue against Pauline authorship is the difference in vocabulary, but this is explainable if Paul used a different amanuensis. The theologically more cosmic emphasis (also evident in Ephesians) is likely due to Paul's time in prison to reflect and expand his understanding of the Christ event. Lastly, the proto-Gnostic hints in Colossians do not require dating the epistle outside of Paul's time. Although Gnosticism flourished at the beginning of the second century, it was likely already beginning to incubate in Paul's time. [2] Eduard Schillebeeckx, Christ: The Experience of Jesus as Lord, trans. John Bowden (New York, NY: The Seabury Press, 1977), 185. [3] Schillebeeckx, 185. [4] G. B. Caird, Paul’s Letters from Prison, New Clarendon Bible, ed. H. F. D. Sparks (Oxford, England: Oxford University Press, 1976), 177. [5] Caird, 181. [6] James D. G. Dunn, The Epistles to the Colossians and to Philemon, New International Greek Testament Commentary, ed. Gasque Marshall, Hagner (Grand Rapids, MI: Eerdmans, 1996), 91. “[W]hat at first reads as a straightforward assertion of Christ's pre-existenct activity in creation becomes on closer analysis an assertion which is rather more profound—not of Christ as such present with God in the beginning, nor of Christ as identified with a pre-existent hypostasis or divine being (Wisdom) beside God, but of Christ as embodying and expressing (and defining) that power of God which is the manifestation of God in and to his creation.” (Italics in original.) James D. G. Dunn, Christology in the Making, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996), 194. [7] James F. McGrath, The Only True God: Early Christian Monotheism in Its Jewish Context (Urbana, IL: University of Illinois Press, 2009), 46. [8] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 200. [9] In addition, biblical unitarians routinely interpret Col 1.16 as new creation. See Anthony F. Buzzard, Jesus Was Not a Trinitarian (Morrow, GA: Restoration Fellowship, 2007), 189–90, Robert Carden, One God: The Unfinished Reformation, Revised ed. (Naperville, IL: Grace Christian Press, 2016), 197–200, Eric H. H. Chang, The Only Perfect Man, ed. Bentley C. F. Chang, 2nd ed. (Montreal, QC: Christian Disciples Church Publishers, 2017), 151–52, Jeff Deuble, Christ before Creeds (Latham, NY: Living Hope International Ministries, 2021), 163–66, John A. Lynn Mark H. Graeser, John W. Schoenheit, One God & One Lord, 4th ed. (Martinsville, IN: Spirit & Truth Fellowship International, 2010), 493–94, Donald R. Snedeker, Our Heavenly Father Has No Equals (Bethesda, MD: International Scholars Publications, 1998), 291–92, William M. Wachtel, “Colossians 1:15-20–Preexistence or Preeminence?” (paper presented at the 14th Theological Conference, McDonough, GA, 2005), 4. [10] All translations are my own. [11] Stophes are structural divisions drawn from Greek odes akin to stanzas in poetry or verses in music. [12] Throughout I will capitalize Church since that reflects the idea of all Christians collectively not just those in a particular local assembly. [13] Eduard Norden, Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede, 4th ed. (Stuttgart, Germany: B. G. Teubner, 1956), 250–54. [14] James M. Robinson, “A Formal Analysis of Colossians 1:15-20,” Journal of Biblical Literature 76, no. 4 (1957): 272–73. [15] Edward Lohse, Colossians and Philemon, Hermeneia (Minneapolis, MN: Fortress Press, 1971), 44. [16] Eduard Schweizer, The Letter to the Colossians, trans. Andrew Chester (Minneapolis, MN: Augsburg Publishing House, 1982), 57. [17] Dunn, The Epistles to the Colossians and to Philemon, 84. [18] Ben  Witherington III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles (Grand Rapids, MI: Eerdmans, 2007), 129. [19] William L. Lane, The New Testament Page by Page, Open Your Bible Commentary, ed. Martin Manser (Bath, UK: Creative 4 International, 2013), 765. [20] E. K. Simpson and F. F. Bruce, The Epistles to the Ephesians and the Colossians, The New International Commentary on the New Testament, ed. Ned B. Stonehouse (Grand Rapids, MI: Eerdmans, 1957), 65. [21] Michael F. Bird, Colossians and Philemon, A New Covenant Commentary (Cambridge, England: The Lutterworth Press, 2009), 50. [22] David Pao, Colossians and Philemon, Zondervan Exegetical Commentary of the New Testament, ed. Clinton E. Arnold (Grand Rapid, MI: Zondervan, 2012), 87. [23] Lohse, 42. [24] Lohse, 43–44. [25] Scot McKnight, The Letter to the Colossians, New International Commentary on the New Testament, ed. Joel B. Green (Grand Rapids, MI: Eerdmans, 2018), 144. [26] Col 1.13-14: “who rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son in whom we have the redemption, the forgiveness of the sins.” Col 1.21-22: “And you being formerly alienated and hostile in thought in the evil deeds, but now he reconciled (you) in his body of the flesh through the death to present you holy and blameless and irreproachable before him.” [27] In fact, we can easily skip from vv. 13-14 to vv. 21-22. [28] Dunn, Christology in the Making, 187–88. [29] Sadly, most translations erroneously insert a paragraph between vv. 14 and 15. This produces the visual effect that v. 15 is a new thought unit. [30] Bruce, 193. [31] Moses 2.65: “τὴν ἡγεμονίαν τῶν περιγείων” in Philo, The Works of Philo, The Norwegian Philo Concordance Project (Piscataway, NJ: Gorgias Press, 2005). See also Sirach 17.3. [32] Schweizer, 64. [33] For a helpful treatment of how the image of God relates to Christology, see Anna Shoffner Brown, “Nothing ‘Mere’ About a Man in the Image of God” (paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022). [34] Walter Bauer et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), s.v. “πρωτότοκος,” 2.a. [35] Franz Zeilnger wrote, “Christ is temporally the first of a series that essentially proceeds from him, and at the same time its lord and head.” Franz Zeilinger, Der Erstgeborene Der Schöpfung (Wien, Österreich: Herder, 1974), 182. Original: “als “Wurzel” ist Christus zeitlich der erste einer Reihe, die wesentlich aus ihm hervorgeht, und zugleich ihr Herr und Haupt.” [36] McKnight, 85–86. [37] The closest parallels are 1 Cor 8.6; Heb 1.2; and John 1.3, which employ the preposition δια (through). Upon close examination these three don't teach Christ created the universe either. [38] ESV, CSB, NASB, etc. Notably the NET diverges from the other evangelical translations. Roman Catholic, mainline, and unitarian translations all tend to straightforwardly render “ἐν αὐτῷ” as “in him” in Col 1.16; cf. NABRE, NRSVUE, OGFOMMT, etc. [39] Chang, 150. [40] Ralph Martin, “An Early Christian Hymn (Col. 1:15-20),” The Evangelical Quarterly 36, no. 4 (1964): 198. [41] Schillebeeckx, 186. [42] Dunn, Christology in the Making, 191. [43] Karl-Joseph Kuschel, Born before All Time?, trans. John Bowden (New York, NY: Crossroad, 1992), 336. [44] Dustin R. Smith, Wisdom Christology in the Gospel of John (Eugene, OR: Wipf & Stock, 2024), 5–6. For more on wisdom Christology in Col 1.16 see Dunn, The Epistles to the Colossians and to Philemon, 89, Roy Yates, The Epistle to the Colossians (London: Epworth Press, 1993), 18–19, 23, G. B. Caird, New Testament Theology, ed. L. D. Hurst (Oxford, England: Clarendon Press, 2002), 46, McGrath, 44, 46. [45] See Dunn, The Epistles to the Colossians and to Philemon, 89. See also Yates, 18–19, 23. [46] Dunn, Christology in the Making, 190. [47] Perriman, 199. [48] Martha King, An Exegetical Summary of Colossians (Dallas, TX: SIL International, 1992), 53. [49] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1996), s.v. “ἐν,” 1722. He recognized the cause was both instrumental and final. [50] William Graham MacDonald, The Idiomatic Translation of the New Testament (Norfolk, VA: Bibleworks, 2012). [51] Chang, 147. Similarly James McGrath wrote, “[I]f all things were intended by God to find their fulfillment in Christ, then they must have been created “in him” in the very beginning in some undefined sense, since it was axiomatic that the eschatological climax of history would be a restoration of its perfect, original state.” McGrath, 46. [52] Caird, Paul’s Letters from Prison, 172. [53] “God so designed the universe that it was to achieve its proper meaning and unity only under the authority of man (Gen. 128; Ps. 86). But this purpose was not to be implemented at once; it was ‘to be put into effect when the time was ripe' (Eph. 110), when Christ had lived a human life as God intended it, and had become God's image in a measure which was never true of Adam. Only in unity with ‘the proper man' could the universe be brought to its destined coherence. For one who believes in predestination it is but a small step from this to saying that the universe was created in him.” Caird, Paul’s Letters from Prison, 178. [54] See also Paul's Adam Christology in Rom 5.12-21; 1 Cor 15.21-22, 45-49. [55] “Christus ist (durch seine Auferstehung aus dem Todesbereich) Herr über den ihm verliehenen Besitz, dessen ἀρχή und Urbild er ist, … und Haupt und Anfang der eschatologischen Neuschöpfung!” Zeilinger, 188. [56] King, 54. [57] Perriman, 200. [58] G. F. Wessels, “The Eschatology of Colossians and Ephesians,” Neotestamentica 21, no. 2 (1987): 187. [59] I realize my translation is awkward, but I prioritized closely mirroring the Greek over presenting smooth English. The original reads, “συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ.” [60] Schillebeeckx, 187. [61] Scholars who make this connection include Caird, New Testament Theology, 216, Caird, Paul’s Letters from Prison, 177, McGrath, 44, Perriman, 201. [62] In fact, only two of the texts I cited above explicitly say “new creation” (2 Cor 5.17 and Gal 6.15). In all the others, Paul blithely employed creation language, expecting his readers to understand that he was not talking about the creation of the universe, but the creation of the new humanity in Christ—the Church. [63] McKnight, 152. [64] Mark H. Graeser, 493. [65] Rev 2.1, 8, 12, 18; 3.1, 7, 14. [66] See Gerry Schoberg, Perspectives of Jesus in the Writings of Paul (Eugene, OR: Pickwick Publications, 2013), 280–81, 83. [67] Margaret Thrall, The Second Epistle to the Corinthians, vol. 1, The International Critical Commentary, ed. C. E. B. Cranfield J. A. Emerton, G. N. Stanton (Edinburgh, Scotland: T&T Clark, 1994), 423, 26–28. [68] J. Louis Martyn, Theological Issues in the Letters of Paul (Nashville, TN: Abingdon Press, 1997), 122. [69] Martyn, 121. [70] Whether the old gods actually existed or not is a topic beyond the scope of this paper. Interested readers should consult Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham, WA: Lexham Press, 2019). [71] “[D]ie in Christus gegebene echatologische Welt verwirkliche sich innerhalb der weiterhin existenten irdischen Schöpfung durch die Einbeziehung des Menschen in Christus, den Erhöhten, mittles Heilsverkündigung und Taufe. Das Eschaton setzt sic him Kerygma wetweit durch und wird Wirklichkeit, indem der Mensch durch die Taufe Christi Teil wird, d. h. in Einheit mit ihm dem Anspruch der στοιχεῖα τοῦ κόσμου stirbt (2, 20) und mit ihm auferweckt sein eschatologisches Leben erhält. Die so dem erhöhten Christus eingegliederten Menschen bilden somit in ihm und mit ihm die neue Schöpfung der Eschata innerhalb der alten! Der Christusleib ist somit als sich weitende Kirche erkennbar. In ihr bildet himmlischer und irdischer Raum gewissermaßen eine Einheit.” Zeilinger, 179. [72] “Der neue Adam … Ausgangsort, in dem sich Neuschöpfung ereignete,” Zeilinger, 199. [73] Randy A. Leedy, The Greek New Testament Sentence Diagrams (Norfolk, VA: Bible Works, 2006). This is now available in Logos Bible Software.

Episode Summary: Today, we’re tackling an issue that affects millions of people: loneliness. In a world that’s more connected than ever through technology, many of us still feel isolated and unseen. Studies show that loneliness has become a public health crisis, impacting our mental, emotional, and even physical well-being. According to a recent study, 1 in 3 adults reports feeling severely lonely. The CDC links social isolation and loneliness to depression, anxiety, Type 2 diabetes, heart disease, stroke, dementia, and more. Loneliness has the same impact on mortality as smoking 15 cigarettes a day. But there’s good news: loneliness isn’t the end of the story. God created us for connection, and by taking intentional steps, we can build meaningful relationships that bring hope, healing, and joy. Stay tuned as Becky Harling and I unpack practical tips and faith-based solutions to combat the epidemic of loneliness and rediscover the power of authentic connection. Quotables from the episode: According to a recent study, 1 in 3 adults reports feeling severely lonely. The CDC links social isolation and loneliness to depression, anxiety, Type 2 diabetes, heart disease, stroke, dementia, and more. Loneliness has the same impact on mortality as smoking 15 cigarettes a day. Loneliness is feeling disconnected. You could be in a crowded room with lots of people. It doesn’t mean that you don’t have people around you, you just don’t feel connected to those people, and so you can feel isolated even in a crowd. Busyness is one of the chief problems that have contributed to our society’s deep loneliness. People are busier today than they’ve ever been. We’re always off to the next appointment, the next thing, the next activity, and as a result we don’t know our neighbors. We don’t have time for friends. We’re on this continual treadmill that has taken over our lives and it’s become detrimental to us and yet we seem to wear busyness as a badge of honor. We have lost the ability to have meaningful conversations with people. We’ve lost the curiosity element where like every single person is an amazing creature designed in the image of God. I want to be curious and know who they are. I want to know what’s important to them and why it’s important to them and those conversations really build the deeper connections. The first small step is to reach out to somebody that you know and say either let’s go to coffee, because I want to know you better. Better yet, invite them into your home or coffee. For the listeners who may feel a little afraid, my encouragement is to do it afraid. Just do it afraid, but learn to reach out to people. When you bring humility into a friendship, not only are you modeling the behavior that Jesus taught us. Paul reminds us, have this attitude in yourself, which was also in Christ Jesus. He was humble, even though he existed in the form of God, he didn’t clamor after that. Instead, he took on the form of a bond servant. When you come to a relationship with humility, it levels the playing field, and you allow the other friend to feel safe. We are never more like the enemy than when we’re criticizing somebody because the enemy is the accuser of the brethren and so to be like Jesus we’re not going to stand around and accuse people because he didn’t do that….so offer compassion. When you’re tempted to take offense, or when you already have, I like to ask myself a few questions. How is it helping me to take offense? Usually it doesn't help me, it hurts me, right? How, what do I need to take responsibility for here? You know, what's the meaning I'm making in my head? We all tell ourselves stories, right? And so when we're tempted to take offense, what happens is we sell ourselves a story. You know, like maybe this person is so rude to me or they don't honor my space or they don't value my opinions. And it's likely not any of those things, you know, first of all, people might not even really be thinking about you. And you know, we tend to think, what is she thinking? What are they thinking? Well, they're not thinking about you. They're thinking about their own problems. So, you know, offer people grace, don't get offended so easily. If you’re trying to keep up an image, some kind of persona that you’re projecting to the world, that’s a burden. And it’s going to weigh you down. Why not just be vulnerable? Be yourself. Choose who you’re going to be vulnerable with. If you have good friends, dare to be vulnerable if you want the friendship to go deeper. That’s one of the benefits of cultivating these deeper connections is the opportunity to have such a degree of vulnerability that you can pray for them, that you can ask them for prayer. I think prayer is one of the most vulnerable things that we can do. We're vulnerable before our Lord, but then when we ask for prayer, we're vulnerable before the one that we've asked for prayer from, and when they ask us for prayer. That's about the most vulnerable that you can get with someone. But it does foster that connection. We have to take a risk. If you are feeling lonely today, I want to talk directly to you. Pretend that we're just sitting across the table having coffee. I want you to know that you are never really alone because Jesus is the one who said, "I will never leave you. I will never forsake you." If you're a widow, you are never alone. Jesus is with you. If you're isolated in a new community, you are never alone. Jesus is with you. And as you cultivate your friendship with Jesus and you grow more secure in His love, it's going to give you the confidence then to let that love flow out to others. The first thing for you is to cultivate that deep friendship with Jesus. Go to him in prayer, tell him everything, you know, go to the word of God, listen to worship music, take a walk and just talk with Jesus. But cultivate that friendship first and foremost. Scripture References: Proverbs 27:17 "As iron sharpens iron, so one person sharpens another." Hebrews 10:25 “And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near.” Recommended Resources: Cultivating Deeper Connections in a Lonely World by Becky Harling How to Listen So People Will Talk by Becky Harling How to Listen So Your Kids Will Talk by Becky Harling Sacred Scars: Resting in God’s Promise That Your Past Is Not Wasted by Dr. Michelle Bengtson The Hem of His Garment: Reaching Out To God When Pain Overwhelms by Dr. Michelle Bengtson, winner AWSA 2024 Golden Scroll Christian Living Book of the Year and the 2024 Christian Literary Awards Reader’s Choice Award in the Christian Living and Non-Fiction categories YouVersion 5-Day Devotional Reaching Out To God When Pain Overwhelms Today is Going to be a Good Day: 90 Promises from God to Start Your Day Off Right by Dr. Michelle Bengtson, AWSA Member of the Year, winner of the AWSA 2023 Inspirational Gift Book of the Year Award, the 2024 Christian Literary Awards Reader’s Choice Award in the Devotional category, the 2023 Christian Literary Awards Reader’s Choice Award in four categories, and the Christian Literary Awards Henri Award for Devotionals YouVersion Devotional, Today is Going to be a Good Day version 1 YouVersion Devotional, Today is Going to be a Good Day version 2 Revive & Thrive Women’s Online Conference Revive & Thrive Summit 2 Trusting God through Cancer Summit 1 Trusting God through Cancer Summit 2 Breaking Anxiety’s Grip: How to Reclaim the Peace God Promises by Dr. Michelle Bengtson, winner of the AWSA 2020 Best Christian Living Book First Place, the first place winner for the Best Christian Living Book, the 2020 Carolina Christian Writer’s Conference Contest winner for nonfiction, and winner of the 2021 Christian Literary Award’s Reader’s Choice Award in all four categories for which it was nominated (Non-Fiction Victorious Living, Christian Living Day By Day, Inspirational Breaking Free and Testimonial Justified by Grace categories.) YouVersion Bible Reading Plan for Breaking Anxiety’s Grip Breaking Anxiety’s Grip Free Study Guide Free PDF Resource: How to Fight Fearful/Anxious Thoughts and Win Hope Prevails: Insights from a Doctor’s Personal Journey Through Depression by Dr. Michelle Bengtson, winner of the Christian Literary Award Henri and Reader’s Choice Award Hope Prevails Bible Study by Dr. Michelle Bengtson, winner of the Christian Literary Award Reader’s Choice Award Free Webinar: Help for When You’re Feeling Blue Social Media Links for Host and Guest: Connect with Becky Harling: Website / Podcast / Instagram / Facebook / LinkedIn / X For more hope, stay connected with Dr. Bengtson at: Order Book Sacred Scars / Order Book The Hem of His Garment / Order Book Today is Going to be a Good Day / Order Book Breaking Anxiety’s Grip / Order Book Hope Prevails / Website / Blog / Facebook / Twitter (@DrMBengtson) / LinkedIn / Instagram / Pinterest / YouTube / Podcast on Apple Guest: Becky Harling has a degree in Biblical Literature and is a speaker and Bible teacher. The host of The Connected Mom podcast, Becky has a passion for helping women find hope, healing, freedom, and life transformation through Jesus Christ. She is the author of many books and Bible studies, including her recent release, Cultivating Deeper Connections in a Lonely World. Hosted By: Dr. Michelle Bengtson Audio Technical Support: Bryce Bengtson Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Read the Bible in Hebrew with Matthew: https://www.patreon.com/hebrewbibleinsightsPsalm 1 is rich with meaning, and reading it in Hebrew brings out layers we often miss. In this episode, Matthew (MA in Biblical Literature and Semitic Languages) walks through key Hebrew language insights that deepen our understanding of this foundational psalm. We explore the meaning of the word “happy” or “blessed,” the beautiful poetic style of the psalm, and how Hebrew parallelism and verb tense in verse 1 set the tone for the whole psalm. We also dive into what it really means to “meditate” on God's law, why Torah is central to this psalm, and how Psalm 1 connects to Genesis, Jeremiah, Ezekiel, and ultimately, to Jesus Christ. Whether you know Hebrew or not, this episode will help you appreciate the beauty and depth of Psalm 1 in a whole new way.Chapters0:00-2:00 Intro2:01-3:45 Psalm 1 in Hebrew and English3:46-17:50 Happiness Word Study17:51-20:31 Beautiful style in Psalm 120:32-33:26 Parallelism and Tense in Psalm 1:133:27-40:28 What is “Meditate” and “Law”?40:29-52:02 Why meditating on Torah is strongly emphasized52:03-59:12 Parallels to Genesis, Jeremiah, and Ezekiel59:13-1:04:09 Jesus and Psalm 1Join the Hebrew Bible Book Club ⁠https://www.patreon.com/hebrewbibleinsights WHERE TO FIND US Patreon: ⁠https://www.patreon.com/hebrewbibleinsights⁠ YouTube: ⁠https://www.youtube.com/channel/UCLRSNQ7xVw7PjQ5FnqYmSDA⁠ Podcast Platforms: https://www.buzzsprout.com/2268028/share Instagram: ⁠https://www.instagram.com/_hebrewbibleinsights/⁠ TikTok: ⁠www.tiktok.com/@hebrewbibleinsights⁠ Facebook: ⁠https://www.facebook.com/HebrewBibleInsights⁠ Website: ⁠https://www.hebrewbibleinsights.com

Unlike other prophetic books that directly address an audience, the message of Habakkuk presents itself to listeners by pondering a dialogue between the prophet Habakkuk and God. By paying attention to repetition related to “seeing” in Habakkuk 1-2, we can pick up on God's invitation to allow God's perception of reality to enrich and challenge our own. Dr. Andrew Abernethy, a frequent contributor to this podcast, is Professor of Old Testament, Assistant Dean of Biblical and Theological Studies in the Litfin Divinity School, and Program Director of the M.A. in Biblical Exegesis at Wheaton Graduate School. He is currently President of the Institute of Biblical Literature. His publications include Savoring Scripture: A Six-Step Guide to Studying the Bible and (with Gregory Goswell) God's Messiah in the Old Testament: Expectations of a Coming King.  Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3GdsmVS  M.A. in Biblical Exegesis: https://bit.ly/3IxWKux 

What if the path to hope isn't found in overcoming pain, but in naming it? In this episode, Loren Richmond Jr. speaks with Dr. May Young, Associate Professor of Biblical Studies at Taylor University and author of Walking with God Through the Valley: Recovering the Purpose of Biblical Lament. Together, they explore why lament—too often overlooked in modern Christianity—is not just a personal cry, but a prophetic act of faith. Dr. Young vulnerably shares from her own experience of heartbreak and disorientation, and how discovering the biblical practice of lament became a turning point in her spiritual life. From the Psalms to the prophets, she explains how lament gives believers a faithful way to grieve, resist injustice, and grow in spiritual resilience—even when nothing changes. Topics explored: Why biblical lament is more than venting—it's rooted in God's character and promises How lament helps churches stand with the suffering and resist apathy Why modern worship often skips lament, and why that's a problem How unprocessed pain from the COVID era may still be shaping us The difference between stoic acceptance and faithful sorrow What it means to trust God when healing or justice may not come on our timeline May Young (PhD, Trinity Evangelical Divinity School) is associate professor of biblical studies and chairs the Department of Biblical Studies, Christian Ministries, Intercultural Studies, and Philosophy at Taylor University. She has contributed to several volumes focused on lament, including Reading the Psalms Theologically (Lexham) and World Christianity and COVID-19: Discourses and Perspective (Routledge). She is a member of the Evangelical Theological Society and the Society of Biblical Literature and serves on the board of directors of the Institute of Biblical Research, as well as the editorial board for Sacred Roots.   Mentioned Resources:

Dr. Meade joined the Phoenix Seminary Faculty in 2012. He teaches courses in Hebrew Language, Old Testament Literature, Greek Language and Literature, and Biblical Theology. His research interests include Origen's Hexapla, the Septuagint, Textual Criticism of the Hebrew Bible, the Canon of Scripture, and Biblical Theology. He also presents papers at scholarly meetings such as the Evangelical Theological Society, the International Organization for Septuagint and Cognate Studies, and the Society of Biblical Literature. For more information visit: https://cbtseminary.org  

Dr. Meade joined the Phoenix Seminary Faculty in 2012. He teaches courses in Hebrew Language, Old Testament Literature, Greek Language and Literature, and Biblical Theology. His research interests include Origen's Hexapla, the Septuagint, Textual Criticism of the Hebrew Bible, the Canon of Scripture, and Biblical Theology. He also presents papers at scholarly meetings such as the Evangelical Theological Society, the International Organization for Septuagint and Cognate Studies, and the Society of Biblical Literature. For more information visit: https://cbtseminary.org  

Top Ten from 2024: # 9: Protecting Your Marriage Against Unfaithfulness with Dave Carder   Disclaimer: This message contains adult themes and is not intended for little ears.   Ephesians 4:31+32 “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”   **Transcription of original episode** Special Patreon Release: Protecting Your Marriage Against Unfaithfulness with Dave Carder   Dave Carder serves as Pastor of Counseling Ministries at First Evangelical Free Church of Fullerton, CA.   His specialty is Adultery Recovery and Prevention for which he has appeared on numerous media outlets including The Oprah Winfrey Network, Discovery Health, and The Learning Channel, The Tony Robbins Passion Project, Ladies Home Journal, USA Today, The Counseling Connection, and various other magazines and journals.  He has taught at various universities and seminaries world wide, and has done training for both the US Navy and Army.   He is the author or co-author of Torn Asunder: Recovering from an Extramarital Affair, Close Calls: What Adulterers Want You to Know About Protecting Your Marriage, and Unlocking Your Family Patterns: Finding Freedom from a Hurtful Past. He holds the Michigan Limited License for Psychology and the California Marital and Family Therapy license, and has graduate degrees in Biblical Literature and Counseling Psychology.   Dave and his wife, Ronnie, have been married over 50 years, and have four adult children and eight grandchildren. More info is available at www.DaveCarder.com   At The Savvy Sauce, we will only recommend resources we believe in! We also want you to be aware: We are a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for us to earn fees by linking to Amazon.com and affiliated sites.   Anatomy of an Affair by Dave Carder   Torn Asunder by Dave Carder   Torn Asunder Workbook by Dave Carder   Close Calls by Dave Carder   Schedule an appointment with Dave Carder HERE   Dave Carder's Website, Including FREE video series on recovering from extramarital affair   How We Love Website   5 Love Languages Website   Couple Talk Website   Not Just Friends by Shirley Glass   Thank You to Our Sponsor: BELAY (Text SAVVY to 55123 before June 30th, 2025 to receive your amazing, limited-time, special offer!!!)   Connect with The Savvy Sauce on Facebook or Instagram or Our Website   Please help us out by sharing this episode with a friend, leaving a 5-star rating and review, and subscribing to this podcast!   Gospel Scripture: (all NIV)   Romans 3:23 “for all have sinned and fall short of the glory of God,   Romans 3:24 “and are justified freely by his grace through the redemption that came by Christ Jesus.”   Romans 3:25 (a) “God presented him as a sacrifice of atonement, through faith in his blood.”   Hebrews 9:22 (b) “without the shedding of blood there is no forgiveness.”   Romans 5:8 “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”   Romans 5:11 “Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.”   John 3:16 “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”   Romans 10:9 “That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.”   Luke 15:10 says “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”   Romans 8:1 “Therefore, there is now no condemnation for those who are in Christ Jesus”   Ephesians 1:13–14 “And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession- to the praise of his glory.”   Ephesians 1:15–23 “For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, I have not stopped giving thanks for you, remembering you in my prayers. I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the spirit of wisdom and revelation, so that you may know him better. I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe. That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.”   Ephesians 2:8–10 “For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God‘s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.“   Ephesians 2:13 “But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.“   Philippians 1:6 “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”

The Gospel of Luke says: "Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles." John claims it was Mary Magdalene. Mark and Matthew also have a list of women ... so whatever Gospel you're reading, the Good News of Christ's resurrection was first witnessed and preached by WOMEN. So who were these ladies?? And why is their story so often neglected? We cover a lot of territory here and would love to know what kind of follow up episodes you want to hear from all the subjects we touched on! Call our hotline or leave a comment on instagram to let us know what you think, and be sure to rate and review the pod :)+++FOR FURTHER READING:**MOST GROUNDBREAKING: "Was Martha of Bethany Added to the Fourth Gospel in the Second Century?"  Harvard Theological Review , Volume 110 , Issue 3 , July 2017 , pp. 360 - 392 DOI: https://doi.org/10.1017/S0017816016000213 https://www.cambridge.org/core/journals/harvard-theological-review/article/abs/was-martha-of-bethany-added-to-the-fourth-gospel-in-the-second-century/6CBD2C9576A583DD02987FE836C427B7"The Meaning of “Magdalene”: A Review of Literary Evidence Elizabeth Schrader; Joan E. Taylor Journal of Biblical Literature (2021) 140 (4): 751–773. https://doi.org/10.15699/jbl.1404.2021.6**MOST ACCESSIBLE: Tell Her Story: How Women Led, Taught, and Ministered in the Early Church by Nijay K. GuptaThe Gospel of Luke, New Cambridge Bible Commentary, by Amy-Jill Levine & Ben Witherington III **BEST OVERVIEW OF THE NAG HAMMADI TEXTS AND THE GOSPEL OF MARY MAGDALENE: https://breaking-down-patriarchy.captivate.fm/episode/the-gospel-of-mary-magdalene +++Like what you hear? We are an entirely crowd-sourced, you-funded project. SUPPORT US ON PATREON: https://www.patreon.com/AndAlsoWithYouPodcastThere's all kinds of perks including un-aired live episodes, Zoom retreats, and mailbag episodes for our Patreons!OUR HOTLINE - call in your questions! - 262.229.9763+++Our Website: https://andalsowithyoupod.comOur Instagram: https://www.instagram.com/andalsowithyoupodcast/++++MERCH: https://www.bonfire.com/store/and-also-with-you-the-podcast/++++More about Father Lizzie:BOOK: https://www.penguinrandomhouse.com/books/762683/god-didnt-make-us-to-hate-us-by-rev-lizzie-mcmanus-dail/RevLizzie.comhttps://www.instagram.com/rev.lizzie/https://www.tiktok.com/@rev.lizzieJubilee Episcopal Church in Austin, TX - JubileeATX.org ++++More about Mother Laura:https://www.instagram.com/laura.peaches/https://www.tiktok.com/@mother_peachesSt. Paul's Episcopal Church in Pittsburgh, PA++++Theme music:"On Our Own Again" by Blue Dot Sessions (www.sessions.blue).New episodes drop Mondays at 7am EST/6am CST! 

The M.A. in Biblical Exegesis at Wheaton has been running for about a quarter of a century and it recently broadened its mission to enroll remote learners. Prof. Abernethy explains this transition, along with the program's resolute commitment to the acquisition and use of the original languages. Dr. Andrew Abernethy, a frequent contributor to this podcast, is Professor of Old Testament, Assistant Dean of Biblical and Theological Studies in the Litfin Divinity School, and Program Director of the M.A. in Biblical Exegesisat Wheaton Graduate School. He is currently President of the Institute of Biblical Literature.  Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4jwANK8  M.A. in Biblical Exegesis: https://bit.ly/4cYI6Ic 

In the laments of Isaiah 63 and 64, God is asked to look down at his people in salvation. In Isaiah 66 a response comes, declaring at whom the Lord will look: Those in Israel afflicted by this world, who tremble at his word. Dr. Andrew Abernethy is Professor of Old Testament, Assistant Dean of Biblical and Theological Studies in the Litfin Divinity School, and Program Director of the M.A. in Biblical Exegesis at Wheaton Graduate School. Among other things, he has published, The Book of Isaiah and God's Kingdom: A Thematic-Theological Approach and Eating in Isaiah: Approaching the Role of Food and Drink in Isaiah's Structure and Message. He is currently President of the Institute of Biblical Literature.  Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4bcR9UU  M.A. in Biblical Exegesis: https://bit.ly/4baJGps 

IntroductionWith a variety of different alcoholic beverages in the Bible, what are they, besides wine? To discuss this topic for the 170th episode of The Jewish Drinking Show is Professor John Anthony Dunne, who has a forthcoming book out on drinking in the Bible.Biography of the GuestProfessor John Anthony Dunne completed a PhD in New Testament at the University of St Andrews in Scotland, where he studied under Professor N. T. Wright. Presently, he serves as Associate Professor of New Testament at Bethel Seminary in St. Paul, Minnesota, is the co-host and editor of The Two Cities podcast, and is the author of a handful of journal articles dedicated to wine in the Bible, with a forthcoming book addressing the full range of alcoholic beverages in biblical literature to be published in 2025 by Zondervan Academic called Mountains Shall Drip Sweet Wine: A Biblical Theology of Alcohol. He also hosts an annual craft beer reception at the Society of Biblical Literature and American Academy of Religion conferences called the Society for Beer Lovers and Assorted Academic Research.  If he wasn't a Bible professor, he'd be a bartender at a craft cocktail bar.Time Stamps0:00 Welcome0:25 Introduction to Professor John Anthony Dunne1:28 Discussing יין (yayin)15:32 Discussing תירוש (tirosh)22:48 Infrequently used terms25:14 Discussing חמר (ḥemer)28:40 Discussing שכר (shekhar)43:27 Wrapping-up44:55 L'chaim!Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

The prophet Isaiah anticipates what Israel will one day sing, and the words draw directly from the great song of deliverance sung by Moses, as if Isaiah had a copy to hand. Dr. Andrew Abernethy is Professor of Old Testament, Assistant Dean of Biblical and Theological Studies in the Litfin Divinity School, and Program Director of the M.A. in Biblical Exegesis at Wheaton Graduate School. Among other publications, he has co-edited Isaiah and Intertextuality: Isaiah Amid Israel's Scriptures, and authored Discovering Isaiah: Content, Interpretation, Reception. He is currently President of the Institute of Biblical Literature. Music credit for this episode: https://www.youtube.com/watch?v=iUInh1gDnLI. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/40NODQk  M.A. in Biblical Exegesis: https://bit.ly/3Q6deed 

Verbal aspect in the Greek language has been a topic of significant debate in recent scholarship. The majority of scholars now believe that an understanding of verbal aspect is even more important than verb tense (past, present, etc.). Yet there still are no alternative accessible textbooks, both in terms of level and price. In the second edition, Constantine R. Campbell investigates the function of verbal aspect within the New Testament Greek narrative in light of the last fifteen years of the latest scholarship.  In Basics of Verbal Aspect in Biblical Greek, Second Edition, Campbell has done a marvelous job in this book of simplifying the concept without getting caught up using terms of linguistics that only experts can understand. The book includes expanded and updated discussion, revised exercises, an answer key, a glossary of key concepts, an appendix covering space and time, and an index of Scriptures cited. Professors and students, at both the undergraduate and graduate levels, will use this is as a supplemental text in both beginning and advanced Greek courses. Pastors that study the Greek text will also appreciate this resource as a supplement to their preaching and teaching. Constantine Campbell is Professor and Research Director at the Sydney College of Divinity, and previously served as Professor of New Testament studies at Trinity Evangelical Divinity School in Chicago and Moore Theological College in Sydney. His first doctorate is in ancient Greek language and linguistics (Macquarie University, 2007). Campbell is the author of 19 books, with focus on ancient Greek, New Testament interpretation, and the apostle Paul. His book Paul and Union with Christ was the 2014 Christianity Today Book of the Year in Biblical Studies. His latest releases are Reading Paul as Christian Scripture (Baker Academic, 2024) and Basics of Verbal Aspect in Biblical Greek, second edition (Zondervan Academic, 2024). Campbell was co-chair of the Biblical Greek Language and Linguistics section of the Society of Biblical Literature, and is an Associate Editor of the Zondervan Exegetical Commentary series. He is an elected member of the preeminent scholarly guild, Studiorum Novi Testamenti Societas. Campbell is also a highly regarded jazz saxophonist and is a visiting instructor at The Australian National University School of Music. His second doctorate explores the fusion of jazz and traditional Greek urban music (Australian National University, 2024). He is the presenter of two documentary series on the apostles Paul and Peter. Campbell lives in Canberra, Australia. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Verbal aspect in the Greek language has been a topic of significant debate in recent scholarship. The majority of scholars now believe that an understanding of verbal aspect is even more important than verb tense (past, present, etc.). Yet there still are no alternative accessible textbooks, both in terms of level and price. In the second edition, Constantine R. Campbell investigates the function of verbal aspect within the New Testament Greek narrative in light of the last fifteen years of the latest scholarship.  In Basics of Verbal Aspect in Biblical Greek, Second Edition, Campbell has done a marvelous job in this book of simplifying the concept without getting caught up using terms of linguistics that only experts can understand. The book includes expanded and updated discussion, revised exercises, an answer key, a glossary of key concepts, an appendix covering space and time, and an index of Scriptures cited. Professors and students, at both the undergraduate and graduate levels, will use this is as a supplemental text in both beginning and advanced Greek courses. Pastors that study the Greek text will also appreciate this resource as a supplement to their preaching and teaching. Constantine Campbell is Professor and Research Director at the Sydney College of Divinity, and previously served as Professor of New Testament studies at Trinity Evangelical Divinity School in Chicago and Moore Theological College in Sydney. His first doctorate is in ancient Greek language and linguistics (Macquarie University, 2007). Campbell is the author of 19 books, with focus on ancient Greek, New Testament interpretation, and the apostle Paul. His book Paul and Union with Christ was the 2014 Christianity Today Book of the Year in Biblical Studies. His latest releases are Reading Paul as Christian Scripture (Baker Academic, 2024) and Basics of Verbal Aspect in Biblical Greek, second edition (Zondervan Academic, 2024). Campbell was co-chair of the Biblical Greek Language and Linguistics section of the Society of Biblical Literature, and is an Associate Editor of the Zondervan Exegetical Commentary series. He is an elected member of the preeminent scholarly guild, Studiorum Novi Testamenti Societas. Campbell is also a highly regarded jazz saxophonist and is a visiting instructor at The Australian National University School of Music. His second doctorate explores the fusion of jazz and traditional Greek urban music (Australian National University, 2024). He is the presenter of two documentary series on the apostles Paul and Peter. Campbell lives in Canberra, Australia. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

Verbal aspect in the Greek language has been a topic of significant debate in recent scholarship. The majority of scholars now believe that an understanding of verbal aspect is even more important than verb tense (past, present, etc.). Yet there still are no alternative accessible textbooks, both in terms of level and price. In the second edition, Constantine R. Campbell investigates the function of verbal aspect within the New Testament Greek narrative in light of the last fifteen years of the latest scholarship.  In Basics of Verbal Aspect in Biblical Greek, Second Edition, Campbell has done a marvelous job in this book of simplifying the concept without getting caught up using terms of linguistics that only experts can understand. The book includes expanded and updated discussion, revised exercises, an answer key, a glossary of key concepts, an appendix covering space and time, and an index of Scriptures cited. Professors and students, at both the undergraduate and graduate levels, will use this is as a supplemental text in both beginning and advanced Greek courses. Pastors that study the Greek text will also appreciate this resource as a supplement to their preaching and teaching. Constantine Campbell is Professor and Research Director at the Sydney College of Divinity, and previously served as Professor of New Testament studies at Trinity Evangelical Divinity School in Chicago and Moore Theological College in Sydney. His first doctorate is in ancient Greek language and linguistics (Macquarie University, 2007). Campbell is the author of 19 books, with focus on ancient Greek, New Testament interpretation, and the apostle Paul. His book Paul and Union with Christ was the 2014 Christianity Today Book of the Year in Biblical Studies. His latest releases are Reading Paul as Christian Scripture (Baker Academic, 2024) and Basics of Verbal Aspect in Biblical Greek, second edition (Zondervan Academic, 2024). Campbell was co-chair of the Biblical Greek Language and Linguistics section of the Society of Biblical Literature, and is an Associate Editor of the Zondervan Exegetical Commentary series. He is an elected member of the preeminent scholarly guild, Studiorum Novi Testamenti Societas. Campbell is also a highly regarded jazz saxophonist and is a visiting instructor at The Australian National University School of Music. His second doctorate explores the fusion of jazz and traditional Greek urban music (Australian National University, 2024). He is the presenter of two documentary series on the apostles Paul and Peter. Campbell lives in Canberra, Australia. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Verbal aspect in the Greek language has been a topic of significant debate in recent scholarship. The majority of scholars now believe that an understanding of verbal aspect is even more important than verb tense (past, present, etc.). Yet there still are no alternative accessible textbooks, both in terms of level and price. In the second edition, Constantine R. Campbell investigates the function of verbal aspect within the New Testament Greek narrative in light of the last fifteen years of the latest scholarship.  In Basics of Verbal Aspect in Biblical Greek, Second Edition, Campbell has done a marvelous job in this book of simplifying the concept without getting caught up using terms of linguistics that only experts can understand. The book includes expanded and updated discussion, revised exercises, an answer key, a glossary of key concepts, an appendix covering space and time, and an index of Scriptures cited. Professors and students, at both the undergraduate and graduate levels, will use this is as a supplemental text in both beginning and advanced Greek courses. Pastors that study the Greek text will also appreciate this resource as a supplement to their preaching and teaching. Constantine Campbell is Professor and Research Director at the Sydney College of Divinity, and previously served as Professor of New Testament studies at Trinity Evangelical Divinity School in Chicago and Moore Theological College in Sydney. His first doctorate is in ancient Greek language and linguistics (Macquarie University, 2007). Campbell is the author of 19 books, with focus on ancient Greek, New Testament interpretation, and the apostle Paul. His book Paul and Union with Christ was the 2014 Christianity Today Book of the Year in Biblical Studies. His latest releases are Reading Paul as Christian Scripture (Baker Academic, 2024) and Basics of Verbal Aspect in Biblical Greek, second edition (Zondervan Academic, 2024). Campbell was co-chair of the Biblical Greek Language and Linguistics section of the Society of Biblical Literature, and is an Associate Editor of the Zondervan Exegetical Commentary series. He is an elected member of the preeminent scholarly guild, Studiorum Novi Testamenti Societas. Campbell is also a highly regarded jazz saxophonist and is a visiting instructor at The Australian National University School of Music. His second doctorate explores the fusion of jazz and traditional Greek urban music (Australian National University, 2024). He is the presenter of two documentary series on the apostles Paul and Peter. Campbell lives in Canberra, Australia. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In this episode of The Biblical Languages Podcast, Kevin talks to 5 different scholars at the 2024 meetings of the Evangelical Theological Society and the Society of Biblical Literature. 0:36 - Preston Sprinkle on Kephalē 14:37 - Matt Bates on his forthcoming book 25:43 - Sophia Pitcher on Prosodic Phonology in Biblical Hebrew 44:08 Logan Williams - "Did Jesus declare all foods clean?" 58:45 - Keith Pickney - Intertextuality in Deuteronomy 28 As always, this episode is brought to you by Biblingo, the premier solution for learning, maintaining, and enjoying the biblical languages. Visit ⁠biblingo.org⁠ to learn more and start your 10-day free trial. If you enjoy this episode, be sure to subscribe on your favorite podcast app and leave us a review. You can also follow Biblingo on social media @biblingoapp to discuss the episode with us and other listeners.

Often, Catholics refer to Mary with the various honorifics we have attached to her over the centuries: Mother of God, Blessed Virgin, or Queen of Heaven. When we imagine her, we may think of famous paintings representing her as a queen, crowned and throned, holding baby Jesus. While these titles all highlight important theological truths about Mary, and our religious art helps us venerate her as the most important saint of the church, we may sometimes lose sight of who Mary was historically. Long before the church developed our various doctrinal understandings about her, Mary was a Jewish woman born into a particular family, culture, and political situation. But compared with the vast amount of theological writing on Mary, the historical material we have about her is pretty scant.  Who was Mary of Nazareth, really? What was her life like? How did she dress, what did she eat, and what level of education did she have? On this episode of the Glad You Asked podcast, guest AJ Levine helps us get a clearer picture of the historical Mary, beneath the halo and beyond the holy cards.  Levine is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace. She was the first Jew to teach the New Testament at Rome's Pontifical Biblical Institute. She has held office in the Society of Biblical Literature, the Catholic Biblical Association, and the Association for Jewish Studies. Her books include The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus (HarperOne) and Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi (HarperOne). Her most recent book is Jesus for Everyone: Not Just Christians (HarperOne). Learn more about this topic, and read some of Levine's writing, in these links. “Mary, Mary, quite contrary,” By Elizabeth Johnson https://uscatholic.org/articles/201101/mary-mary-quite-contrary/  “It is time to free Mary and let God have her own maternal face,” By Christine Schenk https://www.ncronline.org/blogs/simply-spirit/it-time-free-mary-and-let-god-have-her-own-maternal-face  “All mothers stand at the cross with Mary,” By Sister Laurie Brink, O.P. https://uscatholic.org/articles/202005/all-mothers-stand-at-the-cross-with-mary/  “Why did God choose Mary?” By LaRyssa Herrington https://uscatholic.org/articles/202305/why-did-god-choose-mary/  “Witnesses, patrons, faithful disciples: The women at the cross and the tomb,” By Amy-Jill Levine https://www.abc.net.au/religion/amy-jill-levine-women-at-the-cross-and-the-tomb/13843886  “A Jewish take on Jesus: Amy-Jill Levine talks the gospels.” A U.S. Catholic interview https://uscatholic.org/articles/201209/a-jewish-take-on-jesus-amy-jill-levine-talks-the-gospels/  Glad You Asked is sponsored by the Claretian Missionaries USA, an order of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.  

If you've never heard of Life on Side B—the podcast that in many ways inspired this one—today is your day! We interviewed Josh and Ashley on their ending season, where Side B could evolve, and how LoSB podcast was almost named “Unicorns for Jesus”.And THEN…head on over to Life on Side B to listen to David and TJ's reflections on interviewing people with diverse views and where Side B conversations are evolving. Listen to the other half of this episode here: www.lifeonsideb.com/episodes/episode/1d868a02/s6e1-or-tj-and-david-on-new-kinship-and-the-future-of-side-b-crossover-episodeComments on how LoSB impacted you? Send your audio message to LoSB here: https://www.lifeonsideb.com/finalseasonNote: This episode uses the terms “Side A” and “Side B” (and X, Y) as shorthand an incredible amount. If you're new to the conversation, I don't know what to tell you. Welcome! And you might want to check out:* New Kinship's episode #3, where we talk through the four “sides”: ⁠#3 - A-B-Y-X | 4 Sides on SSA/Gay Sexuality⁠* Life on Side B's explainer article: The Four Sides—★ About Our GuestsJosh was born and raised in South Florida. He is the creator and producer of Life on Side B, a podcast exploring the joys, beauty, and challenges of living the traditional sexual ethic as LGBT+/same sex attracted Christians. He is a spiritual director and inclusion consultant with a private practice called Wholly Ourselves, and he is a pastor at his local church, Providencia WPB. He holds a DMin from Kairos University and a MA in Biblical Literature from Nyack College. In his spare time, you can normally find Josh doing one of three things: hosting friends at his home with his family, watching Golden Girls, or working out.Ashley is a queer woman in a mixed-orientation marriage of over a decade and has a three-year-old son. She and her husband met on the mission field in Latin America with Youth With A Mission and currently reside in the southern United States.—★ Timestamps(00:00) New Kinship #55 - Life on Side B's Final Season, with Josh and Ashley(01:48) At the time, there weren't any Side B podcasts(05:52) Episodes that changed us: Telling our vulnerable stories(08:56) Why is Life on Side B ending?(13:16) What Josh and Ashley learned in 5 seasons(19:57) Where should the Side B movement go?(26:45) Josh's upcoming podcast(s) and work!(30:53) Ashley's work with Your Other...Family?(34:01) Send a message to LoSB folks!—★ Send us feedback, questions, comments, and support!Email: communionandshalom@gmail.com | Instagram: @newkinship | Substack: @newkinship | Patreon: @newkinship—★ CreditsCreators and Hosts: David Frank, TJ Espinoza | Audio Engineer: Carl Swenson, carlswensonmusic.com | Podcast Manager: Elena F. | Graphic Designer: Gavin Popken, gavinpopkenart.com ★ This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit newkinship.substack.com

Why do we have countries? Why do we mark this land and these people as distinct from that land and those people? What are countries for? Yii-Jan Lin (Associate Professor of New Testament, Yale Divinity School) joins Matt Croasmun to discuss her new book, Immigration and Apocalypse, which traces the development of distinctly American ideas about the meaning of a country, its borders, and crossing those borders through immigration—exploring how the biblical book of Revelation has influenced our modern geopolitical map.Together they discuss the eschatological vision of Christopher Columbus; the Puritanical founding of New Haven, Connecticut to be the New Jerusalem; Ronald Reagan's America as “City on a Hill”; the politics of COVID; the experience of Asian American immigrants in the 19th century; and how scripture shapes the American imagination in surprising and sometimes troubling ways.About Yii-Jan LinYii-Jan Lin is Associate Professor of New Testament at Yale Divinity School. She specializes in immigration, textual criticism, the Revelation of John, critical race theory, and gender and sexuality. Her book *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration* (Yale University Press 2024), focuses on the use of Revelation in political discourse surrounding American immigration—in conceptions of America as the New Jerusalem and of unwanted immigrants as the filthy, idolatrous horde outside the city walls.Her book The Erotic Life of Manuscripts (Oxford 2016), examines how metaphors of race, family, evolution, and genetic inheritance have shaped the goals and assumptions of New Testament textual criticism from the eighteenth century to the present.Professor Lin has been published in journals such as the Journal of Biblical Literature, Early Christianity, and TC: A Journal of Biblical Textual Criticism. She is co-chair of the Minoritized Criticism and Biblical Interpretation section of the Society of Biblical Literature, on the steering committee for the Ethnic Chinese Biblical Colloquium, and on the steering committees for the New Testament Textual Criticism and the Bible in America sections of SBL. She also serves on the editorial board of the Journal of Biblical Literature. Professor Lin is a member of the Society of Asian Biblical Studies, the European Association of Biblical Studies, and an elected member of Studiorum Novi Testamenti Societas.Show NotesGet your copy of *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration, by* Yii-Jan LinIllustration: “John of Patmos watches the descent of New Jerusalem from God in a 14th-century tapestry”—modified and collaged by Evan RosaChristopher Columbus's eschatological visionThe Book of Revelation and the heavenly cityThe meaning of “apocalypse”New Haven as New JerusalemJohn Davenport (April 9, 1597 – May 30, 1670) was an English Puritan clergyman and co-founder of the American colony of New Haven.Ronald Reagan and America as a “shining city on a hill”America as God's cityRevelation 21, The New Jerusalem“A door that's always open”1983 as the “Year of the Bible”Exclusion, open gates, and America's immigration policyHospitalityOutside the gates“For some reason, the seer doesn't see just an open  landscape. He sees these definite walls and definite  gates, even though they're open.”The book of deeds and the book of lifeBureaucracy, and entry and exclusion into heavenThe Good PlaceWhat was immigration like in the Greco-Roman world?Citizenship lists, registrations, and ways of keeping people out“If Heaven Has a Gate, a Wall, and Extreme Vetting, Why Can't America?“Steve King's tweet in  2019, “Heaven Has a Wall, a Gate, and Strict Immigration Policy, Hell Has Open Borders.”Disease and exclusion (COVID-19)Disease came from colonizers“Disease as a divine act to clear the land”Chinese exclusion from AmericaMexican exclusion from AmericaICE was created to enforce laws explicitly excluding Chinese immigrantsFilm: An American Tail“The British Invasion”China, Enemy of the West, and the Dragon of Revelation 12Buddha and the dragon vs the whore of Babylon riding a beast“Do American political ideas about immigration start to frame American theological imaginations about the world to come?”God's kingdom and “Empire”Fears that feed from theological to political registers“What should a Christian posture towards contemporary questions of immigration be?”Xenophobia and fear of the strangerFinality and satisfactionThe theological error of identifying America with the New JerusalemProduction NotesThis podcast featured Yii-Jan LinEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Zoë Halaban, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Dr. Amy-Jill Levine was raised in a predominantly Catholic neighborhood in Massachusetts.  She grew up with an appreciation for many aspects of the Christian tradition, though she was raised in a Jewish home.She completed her undergraduate work at Smith College, where she graduated Phi Beta Kappa and held honors in both religion and English She earned her doctorate at Duke University.She has held office in the Society of Biblical Literature, the Catholic Biblical Association, and the Association for Jewish Studies.Her publications include The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus (HarperSanFrancisco, 2006), the edited collection, The Historical Jesus in Context (Princeton University Press, 2006), and the 14-volume Feminist Companions to the New Testament and Early Christian Writings (Continuum).  Dr. Levine has also written Jesus for Everyone:  Not Just Christians.Dr. Levine does not yet profess a belief in Yeshua, but holds Him in high esteem and encourages others to do so.  

Today's episode was with Amy Peeler out of Wheaton College. Amy has just released a new and wonderful Hebrews commentary in Eerdmans' "Commentaries for Christian Formation” series and I had the wonderful chance to chat with her today about it. Our conversation ranged from what led to her initial excitement about Hebrews, to what value it holds for the church today, to how we can overcome the barriers of understanding and applying it. The Rev. Amy Peeler, Ph.D. is an Associate Professor of New Testament at Wheaton College, IL and an Associate Rector at St. Mark's Episcopal Church in Geneva, IL. Author of Women and Gender of God (Eerdmans, 2022), “You Are My Son”: The Family of God in the Epistle to the Hebrews (T&T Clark, 2014), and co-author with Patrick Gray of Hebrews: An Introduction and Study Guide (T&T Clark, 2020), she continues to research, write, and speak on Hebrews and familial language in the New Testament. She received her BA in Biblical Languages from Oklahoma Baptist University, M. Div. and Ph. D. in New Testament from Princeton Theological Seminary, and served as a Senior Research Fellow with the Logos Institute at the University of St. Andrews.  She is an active member of the Institute for Biblical Research, Society of Biblical Literature, and a Fellow with the Center for Pastor Theologians.  https://www.ryleyheppner.com https://www.instagram.com/ryleyheppner/ For speaking requests or inquiries, go to: https://www.ryleyheppner.com/speaking-request      

In this episode I have the privilege of chatting with New Testament scholar Dr. Clifton Black to explore his journey as a biblical scholar, his recent book Mark's Gospel, and his deep insights into the unique qualities of this often-underappreciated Gospel. Dr. Black offers valuable insights on how Mark's Gospel can deepen our understanding of the Christian faith and its significance for the modern church. Dr. C. Clifton Black, Princeton Theological Seminary's Otto A. Piper Professor of Biblical Theology, earned his MA in theology from the University of Bristol, his MDiv from Emory University, and his PhD from Duke University. He is an ordained elder in the Western North Carolina Conference of The United Methodist Church. While his research interests concentrate in the New Testament's Gospels, particularly in Mark, he publishes in many fields, including biblical theology, New Testament rhetoric, and the history of biblical interpretation. He offers a broad array of courses, including New Testament introduction, the exegesis of Mark's Gospel, biblical theology and the practice of ministry, the parables of Jesus, major themes in New Testament theology, the biblical and Shakespearean visions, prayer in the New Testament, series in faith and film, as well as several doctoral-level seminars. He is the author, editor, or collaborating author of 20 books, and has published more than 200 essays, articles, and reviews. Black is a member of the Society of Biblical Literature, the Catholic Biblical Association, Studiorum Novi Testamenti Societas, the Center of Theological Inquiry, and the American Association of University Professors. He serves as secretary of the American Theological Society.

Do you have homeschooling questions? Submit them HERE to be answered in an upcoming episode, in a new segment, "Ask Jenny". In this episode of the Super Simple Homeschool podcast, I'm joined by Megan Estes, host of the Only Love Today podcast. Megan is an outgoing, recovering perfectionist with a heart for connecting and encouraging moms in their walk with Christ. She and her husband love adventuring around Colorado with their four children, making the most of their flexible homeschool schedule. With bachelor's degrees in Biblical Literature and Christian Ministry, Megan seamlessly integrates her faith into homeschooling, church planting, leading women's events, and building community. In this conversation, we dive into a topic that is deeply personal for both of us: homeschooling with dyslexia. We share our experiences, from the initial realization of our child's struggle, to the practical steps we've taken to help them thrive. If you're navigating the challenges of dyslexia or have a struggling reader, this episode will offer encouragement, hope, and the reminder that you are not alone. Access my free guide to low-cost dyslexia programs Dyslexia Screening and Testing Homeschooling with Dyslexia Blog by Marianne Sunderland The Dyslexic Advantage by Brock and Fernette Eide

Check out my linktree to find our new song, socials & more: https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://www.paypal.com/paypalme/letstalkreligion Also check out the Let's Talk Religion Podcast: https://open.spotify.com/show/0ih4sqtWv0wRIhS6HFgerb?si=95b07d83d0254bSources/Recomended Reading:Clark, Gillian (translated by) (2000). "Porphyry: On Abstinence from Killing Animals". Bristol Classical Press.Gerson, Loyd P. (ed.) (2019). "Plotinus: The Enneads". Cambridge University Press.Gerson, Loyd P (2008). "Cambridge Companion to Plotinus". Cambridge University Press.Huffman, Carl A. (ed.) (2017). "A History of Pythagoreanism". Cambridge University Press.Iamblichus "On the Mysteries". Tranlsated by Emma C. Clarke, John M. Dillon & Jackson P. Hershell. Writings from the Graeco-Roman World. Society of Biblical Literature.Kirk, G.S., J.E. Raven & M. Schofield (1983). "The Presocratic Philosophers". Second Edition. Cambridge University Press.Shaw, Gregory (2014). "Theurgy and the Soul: The Neoplatonism of Iamblichus". Angelico Press/Sophia Perennis.Wallis, R.T. (1998). "Neoplatonism". Second Edition. Bristol Classical Paperbacks. Hackett Publishing Company. Hosted on Acast. See acast.com/privacy for more information.

15 September, 2024

Co-host Beth Stovell speaks with May Young about her research and writing, including her new book, Walking with God through the Valley: Recovering the Purpose of Biblical Lament (InterVarsity Academic 2025). May Young (PhD, Trinity Evangelical Divinity School) is associate professor of biblical studies and chairs the Department of Biblical Studies, Christian Ministries, Intercultural Studies, and Philosophy at Taylor University. She has contributed to several volumes focused on lament, including Reading the Psalms Theologically (Lexham) and World Christianity and COVID-19: Discourses and Perspective (Routledge). She is a member of the Evangelical Theological Society and the Society of Biblical Literature and serves on the board of directors of the Institute of Biblical Research, as well as the editorial board for Sacred Roots.

An Interview with Dr. April DeConick April DeConick theorizes about how gnostic ideas that emerged as a concept in antiquity keep reproducing themselves within different environments. This is one of the things that propelled religion toward its therapeutic aspect and individual relations to God. It came about during the desperate time of harsh Roman occupation, when people felt let down by their gods. Looking for some divine justice, they imagined a new kind of relationship to God, as children of God. Dr. April DeConick holds the Isla Carroll and Percy E. Turner Professorship in New Testament and Early Christianity at Rice University, Department of Religion. She founded and chaired the Mysticism, Esotericism and Gnosticism group and chaired the Nag Hammadi and Gnosticism group in the Society of Biblical Literature. She is most noted for her writing on the Gospel of Judas when she challenged sensationalism generated by the National Geographic Society that wrongly claimed that Judas is a gnostic hero in this text and that his heroics would rewrite our understanding of early Christianity. Her most recent book, The Gnostic New Age, won an award from the Figure Foundation for the best book published by an university press in philosophy and religion. April is the co-founder and executive editor of the academic journal, Gnosis: Journal of Gnostic Studies. The article discussed in this podcast is from this journal and is titled "The Gnostic Imagination and Its Imaginaries." Gnosis 8 (2023) 133-166. Transcript available here: https://earlychristiantexts.com/gnostic-ideas/

Dr. Steed Davidson is the Executive Director of the Society of Biblical Literature.Data show that the kinds of persons we bring into doctoral programs and hire onto faculty remain relatively unchanged. In what ways can directors of graduate divisions of religion attend to atrophying doctoral programs? What is the future of religious scholarship if our formation pipelines are stagnant? 

Dr. Steed Davidson is the Executive Director of the Society of Biblical Literature.What does it mean to examen the influences of the bible upon contemporary society? In what ways can classrooms encourage understandings of the bible's complex roles in culture, now and into the future? 

In this episode, Martha Tatarnic continues her conversation with Elizabeth Schrader Polczer for the second part of a groundbreaking conversation on biblical scholarship. Continuing from last week, Elizabeth delves deeper into her research on the Gospel of John, Papyrus 66, and the evolving understanding of Mary Magdalene's role in early Christianity. She explores the textual instabilities around the names Mary and Martha, revealing how these edits might have been attempts to downplay Mary's significance as a central figure in the Christian narrative. Elizabeth discusses the viral reaction to her work, sparked by Diana Butler Bass's sermon at the Wild Goose Festival, and the challenges of navigating public and scholarly reactions to her theories. She also addresses how her findings resonate with John scholars and the broader implications for understanding women's roles in the church. This is the second of a two-part episode, so go back and listen to the first half, which can be found in the show notes below. Elizabeth Schrader Polczer is Assistant Professor of New Testament at Villanova University. She holds a doctorate in Early Christianity from Duke University, with a focus on textual criticism, Mary Magdalene, and the Gospel of John. Her research has been published in the Harvard Theological Review, the Journal of Biblical Literature, TC: A Journal of Biblical Textual Criticism, the Comparative Oriental Manuscript Studies Bulletin, and the Journal of Early Christian Studies. She is regularly invited to present her peer-reviewed research at churches and conferences internationally. On Twitter/X: @libbieschrader   Part One https://www.podbean.com/eas/pb-ushmm-16554d0   YouTube of Diana Butler Bass sermon  https://www.youtube.com/watch?v=sSH-nfdh_S0&t=5s   Elizabeth's Album: https://music.apple.com/us/artist/libbie-schrader/16720802     Presenting Sponsor: Phillips Seminary Join conversations that expose you to new ideas, deepen your commitment and give insights to how we can minister in a changing world.    Supporting Sponsors: Torn Curtain Arts is a non-profit ministry that works with worship leaders, creatives, and churches to help avoid burnout, love their work, and realize their full creative potential.   Theology Beer Camp https://homebrewedchristianity.lpages.co/theology-beer-camp-24/   Future Christian Team: Loren Richmond Jr. – Host & Executive Producer Martha Tatarnic – Guest Host / Co-Host Paul Romig–Leavitt – Associate Producer Danny Burton - Producer Dennis Sanders – Producer

An evil professor, the elixir of life, Igor, and a Living Mummy. In this episode, we look at the quite frankly insane, Brazilian horror comedy, the Secret of the Mummy. Patreon: https://www.patreon.com/MummyMoviePodcast Email: mummymoviepodcast@gmail.com BibliographyBrier, B. (1994). Egyptian mummies: Unraveling the secrets of an ancient art. Michael O'Mara Books. IMDB. (2024). The secret of the mummy. Retrieved from https://www.imdb.com/?ref_=nv_home Dodson, A. (2012). Afterglow of an empire: Egypt from the fall of the New Kingdom to the Saite Renaissance. Cairo: American University in Cairo Press. Kitchen, K. A., & Kitchen, K. A. (1986). The third intermediate period in Egypt: 1100-650 BC (2nd ed.). Aris & Phillips. Montet, P., & Montet, C. (1947). Les constructions et le tombeau d'Osorkon II à Tanis. La nécropole royale de Tanis. Éditions du Centre national de la recherche scientifique (CNRS). Montet, P. (1951). Les constructions et le tombeau de Psousennès à Tanis. La nécropole royale de Tanis. Éditions du Centre national de la recherche scientifique (CNRS). Ritner, R. K. (2009). The Libyan anarchy: Inscriptions from Egypt's Third Intermediate Period. Atlanta: Society of Biblical Literature. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In this episode, Martha Tatarnic welcomes Elizabeth Schrader Polczer to talk about her groundbreaking work in biblical scholarship, particularly in how we see and understand Mary Magdalene and the Gospel of John.  Elizabeth discusses the textual instabilities around the names Mary and Martha in John 11, visible in Papyrus 66, revealing intriguing insights and controversial edits that challenge traditional interpretations. She shares her discovery of editorial changes that suggest Martha may have been added to the Gospel of John in the second century. This revelation has significant implications for how we understand the role of Mary Magdalene in early Christianity. This is the first of a two-part episode, so be sure to stay tuned next week for the second half. Elizabeth Schrader Polczer is Assistant Professor of New Testament at Villanova University. She holds a doctorate in Early Christianity from Duke University, with a focus on textual criticism, Mary Magdalene, and the Gospel of John. Her research has been published in the Harvard Theological Review, the Journal of Biblical Literature, TC: A Journal of Biblical Textual Criticism, the Comparative Oriental Manuscript Studies Bulletin, and the Journal of Early Christian Studies. She is regularly invited to present her peer-reviewed research at churches and conferences internationally. On Twitter/X: @libbieschrader YouTube of Diana Butler Bass sermon  https://www.youtube.com/watch?v=sSH-nfdh_S0&t=5s     Presenting Sponsor: Phillips Seminary Join conversations that expose you to new ideas, deepen your commitment and give insights to how we can minister in a changing world.    Supporting Sponsors: Torn Curtain Arts is a non-profit ministry that works with worship leaders, creatives, and churches to help avoid burnout, love their work, and realize their full creative potential.   Theology Beer Camp https://homebrewedchristianity.lpages.co/theology-beer-camp-24/   Future Christian Team: Loren Richmond Jr. – Host & Executive Producer Martha Tatarnic – Guest Host / Co-Host Paul Romig–Leavitt – Associate Producer Danny Burton - Producer Dennis Sanders – Producer

Dan McClellan is a biblical scholar & an active member of the Church of Jesus Christ of Latter Day Saints. McClellan was the winner of the Society of Biblical Literature's 2023 Richards Award for Public Scholarship. SPONSORS https://manscaped.com - Use code DANNYJONES for 20% off + free shipping! https://buy.ver.so/danny - Use code DANNY to save 15% on your first order. https://whiterabbitenergy.com/?ref=DJP - Use code DJP for 20% off EPISODE LINKS Dan's YouTube Channel - @maklelan https://twitter.com/maklelan https://www.maklelan.org https://www.instagram.com/maklelan FOLLOW DANNY JONES https://www.instagram.com/dannyjones https://twitter.com/jonesdanny OUTLINE 00:00 - Dan's academic background 06:02 - Septuagint predates the Torah? 22:30 - Fake Dead Sea Scrolls 26:03 - Greek found in Synagogues 32:35 - Inaccuracies with translation 39:57 - Bible scholar paradox 42:36 - Dan's personal bias 46:43 - Torah origins 50:01 - Moses never existed? 56:33 - Was the Christ a drug? 01:09:09 - Did the Bible misinterpret words? 01:15:58 - Jesus in the public park 01:20:22 - Was Jesus Christ a trafficker? 01:26:22 - The False Prophet 01:28:39 - Eyewitness vs authored accounts 01:33:24 - Why Jesus died so fast? 01:34:36 - Dan's take on Anunnaki 01:43:21 - Pagan influences in the Bible 01:56:48 - Misconceptions about Christianity

An Orthodox Presbyterian Church is coming to Central Orange County! Click here: ⁠⁠⁠⁠⁠⁠OPC in the OC⁠⁠⁠⁠⁠⁠. Make a one-time or recurring donation on our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Donor Box profile here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Join us in the mission of introducing Reformed Theology across the world! Please help support the show on our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Patreon Page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠!   WELCOME TO BOOK CLUB! Michael R. Licona (PhD, University of Pretoria) is Professor of New Testament Studies at Houston Christian University. He is the author of numerous books, including the critically acclaimed The Resurrection of Jesus: A New Historiographical Approach. Mike is a frequent speaker on university campuses and has engaged in dozens of public debates on the historicity of Jesus' resurrection. He is a member of the Evangelical Theological Society, the Institute for Biblical Research, the Society of Biblical Literature, and the Studiorum Novi Testamenti Societas. Find Michael Licona's debates and YouTube videos here. We want to thank ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Zondervan Academic for their help in setting up this interview and providing us with the necessary materials for this interview with Dr. Licona!   ⁠Purchase the book(s) here:⁠ Jesus, Contradicted: Why the Gospels Tell the Same Story Differently   Have Feedback or Questions? Email us at: guiltgracepod@gmail.com Find us on Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@guiltgracepod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Follow us on Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@guiltgracepod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Find us on YouTube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Guilt Grace Gratitude Podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Please rate and subscribe to the podcast on whatever platform you use! Looking for a Reformed Church? ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠North American Presbyterian & Reformed Churches --- Support this podcast: https://podcasters.spotify.com/pod/show/gggpodcast/support

Dr. Steed Davidson is the Executive Director of the Society of Biblical Literature.In what ways do faculty positions prepare you for administrative jobs? What kind of professional formation is needed to be an administrator? How important is your team to achieving an organizational vision?  What if imagination is the best skill of an administrator?

SCRIPTURE: Proverbs 1:1-7 SHOW NOTES: Please join our ministry website – Discover God's Truth – where we offer additional resources to encourage and strengthen your daily Walk with God. God's written Word, the Bible, presents Truth. It is filled with wisdom, insight, and guidance for living. Over the next few weeks, we will examine different types of Biblical Literature, and today's lesson begins with “Appreciating Biblical Wisdom.” The structure of Hebrew wisdom literature has two main components. The first is a proverbial maxim that states brief observations about life in general (see Proverbs 16:1-3). The second component is dialogue or monologue addressing life's struggles (see Job 42:1-6). We reap great benefits and rewards from studying and applying wisdom principles in our lives (see Proverbs 1:1-7). The wise person is motivated by a heart of “reverential awe” and the desire to live according to God's commands and instructions. Head to Heart: The Written Word of God is a life-giving fountain. Would you join us for a “31-Day Wisdom Challenge?” We will read a chapter each day from the book of Proverbs. Before reading, ask God to open your mind to His wise instruction. After you finish reading the chapter, pause and pray. Ask the Lord to show you what He wants you to apply to your heart and life from today's chapter. SONG: "Perfect Wisdom of Our God" - https://www.youtube.com/watch?v=hSnzYnOe6kI

Join us today for an enlightening conversation with our distinguished guests, Marc Brettler and Amy-Jill Levine (“AJ”), authors of The Jewish Annotated New Testament. They delve into a wealth of knowledge spanning Rabbinic literature, the Hebrew language, religious traditions, the New Testament, and the complexities of antisemitism. Press play to uncover: Insights into Rabbinic literature and its pivotal role in Jewish identity formation, bridging the gap between the Old and New Testaments The linguistic influences shaping the Hebrew language and its evolution over time Diverse perspectives among Jewish communities regarding the New Testament and its significance Examinations of antisemitic interpretations within Christian teachings and sermons   Marc Brettler is a member of the American Academy for Jewish Research and the Council of the Society of Biblical Literature and is the Bernice and Morton Lerner Professor of Jewish Studies in the Department of Religious Studies at Duke University. The Dora Golding Professor of Biblical Studies Emeritus and former chair of the Department of Near Eastern and Judaic Studies at Brandeis University, he has also taught at Yale University, Brown University, Wellesley College, and Middlebury College. (See full biography here: Marc Zvi Brettler | Religious Studies (duke.edu.) Amy-Jill Levine (“AJ”) is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace. (See full biography here: Amy-Jill Levine | Hartford International University.) Don't miss this engaging discussion with two leading voices in religious studies. Tune in now and find Brettler's and Levine's book, The Jewish Annotated New Testament. Episode also available on Apple Podcasts: https://apple.co/38oMlMr

A reflection on Acts 8:26-38 by Cornerstone Groups Director, Nina Read (MA. Biblical Literature).

Dr. Richard Newton is an Associate Professor and Undergraduate Director in the Religious Studies department at the Universrity of Alabama From the University's website: Dr. Newton's areas of interest include theory and method in the study of religion, African American history, the New Testament in Western imagination, American cultural politics, and pedagogy in religious studies. His research explores how people create “scriptures” and how those productions operate in the formation of identities and cultural boundaries. In addition to an array of book chapters and online essays, Dr. Newton has published in the Journal of Biblical Literature and Method & Theory in the Study of Religion among other venues. His book, Identifying Roots: Alex Haley and the Anthropology of Scriptures (Equinox, 2020), casts Alex Haley's Roots as a case study in the dynamics of scriptures and identity politics with critical implication for the study of race, religion, and media. And you can learn more about his use of digital media and pedagogy at his site, Sowing the Seed: Fruitful Conversations in Religion, Culture, and Teaching. He joined Kelly and John to talk about a cul-de-sac in Houston led him to religious studies, the value of scripture, and Pearl Jam. Find him on Twitter @seedpods

In this episode, we look into the idea of Oracular decrees as a predetermined display.Patreon: https://www.patreon.com/MummyMoviePodcast BibliographyBerg, D. A. (1988). The genre of non-juridical oracles (ḫrtw) in Ancient Egypt. Toronto: University of Toronto.British Museum. (2019). British Museum collection database. Retrieved from https://www.britishmuseum.org/research/collection_online/search.aspxBroekman, G, P, F. (2010). The leading Theban priests of Amun and their families under Libyan rule. Journal of Egyptian Archæology, 96, 125–148.Brooklyn Museum. (2019). Brooklyn Museum open Collection. Retrieved from https://www.brooklynmuseum.org/opencollection/search/?advancedČerný, J. (1962). Egyptian Oracles. In Parker, R, A (Ed), A Saite oracle papyrus from Thebes in the Brooklyn museum: papyrus Brooklyn 47.218.3 (pp. 35-49). Providence: Brown University PressDawson, W, P. (1925). An oracle papyrus: B.M. 10335. The Journal of Egyptian Archaeology, 11, 147-8.Dembitz, G. (2010). The oracular inscription of the High Priest of Amun Menkheperre in the Khonsu Temple at Karnak. In Hudecz, A, Petrik, A (Eds), Commerce and Kitchen, K, A. (1995). The Third Intermediate Period in Egypt 1100-650 BC (2nd ed). Warminster: Aris & Phillips Ltd.Lichtheim, M. (2006). Ancient Egyptian literature: The New Kingdom. 2. California: University of California PressLouvre Museum. (2020). Louvre Museum Collection. Retrieved From https://www.louvre.fr/en/moteur-de-recherche-oeuvresLull G, J. (2009). Beginning and end of the High Priest of Amun Menkheperre. In Broekman, G, P, F, Demarée, R, J, and Kaper, O, E (Eds). The Libyan period in Egypt: Historical and cultural studies into the 21st–24th Dynasties: Proceedings of a conference at Leiden University, 25–27 October 2007, 23 (pp. 241–249). Leiden and Leuven: Nederlands Instituut voor het Nabije Oosten and Uitgeverij Peeters. Masson, A. (2010). Un nouvel habitant de la rive est du lac Sacré: Le prophète du pieu sacré Pa-sheri-n-aset. Cahiers de Karnak, 13, 345–357.Moore, T. (2012). Oracles, pharaonic Egypt. Berkeley: University of California.Parker, R, A. (1962). A Saite oracle papyrus from Thebes in the Brooklyn Museum: papyrus Brooklyn 47.218.3. Providence: Brown University PressPorten, B. (1996). The Elephantine Papyri in English: three millennia of cross-cultural continuity and change. Leiden, New York: Brill.Ritner, R, K. (2009). The Libyan anarchy: Inscriptions from Egypt's Third Intermediate Period. Atlanta: Society of Biblical Literature.Ägypten und Altes Testament: Studien zu geschichte, kultur und religion Ägyptens und des Alten Testaments 21. Wiesbaden: Harrassowitz Verlag.Stoneman, R. (2011). The ancient oracles: Making the gods speak. New Haven: Yale University Press.Vernus, P. (2003). Affairs and scandals in Ancient Egypt. (David Lorton, Trans.). Ithaca and London: Cornell University Press. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

What does critical pedagogy offer when it comes to texts entangled with histories of oppression and disenfranchisement? How might we approach these texts so as to ask new questions and bring out different stories?In this episode, we discuss these questions with three scholars from the Institute for Signifying Scriptures. These scholars discuss how the normative ways of studying "sacred texts" -- from "religious" texts like the Bible to "secular" texts like the US Constitution -- as historical artifacts with defined origins tends to reproduce colonial logics and exclude the voices of those on the margins of class and social power. They also share methods for engaging sacred texts in ways that challenge those power dynamics and foster critical imagination.Dr. Vincent Wimbush is Director of the ISS and past president of of the Society for Biblical Literature. He is a prolific writer, whose works include White Men's Magic: Scripturalization as Slavery (2012) and Black Flesh Matters: Essays on Ranagate Interpretation (2022). He was on the filmmaking team that produced the award-winning documentary Finding God in the City of Angels (2021).Dr. Jacqueline Hidalgo is a Professor of Theology and Religious Studies at the University of San Diego. She is the author of Revelation in Aztlán: Scriptures, Utopias, and the Chicano Movement (2016).Dr. Richard Newton is Associate Professor in the Department of Religion at the University of Alabama. He is the author of Identifying Roots: Alex Haley and the Anthropology of Scriptures (2020).The next meeting of the Institute for Sacred Scriptures will be held in Atlanta, GA, April 11-13, 2024. The theme for the 2024 Meeting is Marronage: A Special Meeting in Celebration of the 20th Anniversary of the ISS and the 25th Anniversary of African Americans and the Bible.

Protecting Your Marriage Against Unfaithfulness with Dave Carder Disclaimer: This message contains adult themes and is not intended for little ears. Ephesians 4:31+32 “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” DAVE CARDER serves as Pastor of Counseling Ministries at First Evangelical Free Church of Fullerton, CA. His specialty is Adultery Recovery and Prevention for which he has appeared on numerous media outlets including The Oprah Winfrey Network, Discovery Health, and The Learning Channel, The Tony Robbins Passion Project, Ladies Home Journal, USA Today, The Counseling Connection, and various other magazines and journals.  He has taught at various universities and seminaries world wide, and has done training for both the US Navy and Army. He is the author or co-author of Torn Asunder: Recovering from an Extramarital Affair, Close Calls: What Adulterers Want You to Know About Protecting Your Marriage, and Unlocking Your Family Patterns: Finding Freedom from a Hurtful Past. He holds the Michigan Limited License for Psychology and the California Marital and Family Therapy license, and has graduate degrees in Biblical Literature and Counseling Psychology. Dave and his wife, Ronnie, have been married for 49 years, and have four adult children and eight grandchildren. More info is available at www.DaveCarder.com At The Savvy Sauce, we will only recommend resources we believe in! We also want you to be aware: We are a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for us to earn fees by linking to Amazon.com and affiliated sites. Anatomy of an Affair by Dave Carder Torn Asunder by Dave Carder Torn Asunder Workbook by Dave Carder Close Calls by Dave Carder Schedule an appointment with Dave Carder HERE Dave Carder's Website, Including FREE video series on recovering from extramarital affair How We Love Website 5 Love Languages Website Couple Talk Website Not Just Friends by Shirley Glass Thank You to Our Sponsor: Chick-fil-A East Peoria  Connect with The Savvy Sauce through Our Website Please help us out by sharing this episode with a friend, leaving a 5-star rating and review, and subscribing to this podcast! Gospel Scripture: (all NIV) Romans 3:23 “for all have sinned and fall short of the glory of God,” Romans 3:24 “and are justified freely by his grace through the redemption that came by Christ Jesus.” Romans 3:25 (a) “God presented him as a sacrifice of atonement, through faith in his blood.” Hebrews 9:22 (b) “without the shedding of blood there is no forgiveness.” Romans 5:8 “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Romans 5:11 “Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.” John 3:16 “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” Romans 10:9 “That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” Luke 15:10 says “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.” Romans 8:1 “Therefore, there is now no condemnation for those who are in Christ Jesus” Ephesians 1:13–14 “And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession- to the praise of his glory.” Ephesians 1:15–23 “For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, I have not stopped giving thanks for you, remembering you in my prayers. I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the spirit of wisdom and revelation, so that you may know him better. I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe. That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.” Ephesians 2:8–10 “For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God‘s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.“ Ephesians 2:13 “But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.“ Philippians 1:6 “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”

Warrior, protector, murderer. By 1300 BCE, the Egyptian god Seth had become a complex and multi-faceted deity. Chaotic and destructive, but not "evil," Seth played an important role in the gods' realm and our own. This legend developed and evolved over centuries, from the earliest religious literature to the imperial age. In this episode, we explore Seth's role, appearances, and descriptions in the Pyramid Texts, Coffin Texts, Book of the Dead, Amduat, and Book of Gates. And we try to get to grips with a god who was (quite literally) two-faced... Episode details: Date: c. 2400 - 1300 BCE (Old, Middle, and New Kingdoms up to the reign of Sety I). Music intro and outro by Michael Levy. Music interludes by Luke Chaos and Keith Zizza. Logo image: The hybrid deity Herfy ("Two-Face"), combining the powers of Horus and Seth. Hour 10 of the Book of Gates, from the tomb of Tausret in the Valley of the Kings (Line drawing by Dominic Perry, based on photo by Erik Hornung). General studies: Erik Hornung, The Ancient Egyptian Books of the Afterlife (1999) at Internet Archive. John Darnell and Colleen Manassa Darnell, The Ancient Egyptian Netherworld Books at JSTOR.org and the Society of Biblical Literature. Pyramid Texts in English translation and Egyptian hieroglyphs (Pyramid Texts Online by Vincent Brown). Coffin Texts in English translation by Raymond Faulkner (1973—1978): Volume I, Volume III. I have been unable to find a copy of Volume II online; if you are aware of one, please let me know. Egyptian Hieroglyphs available in Open Access via the University of Chicago. Book of the Dead in English translation by Raymond Faulkner (1982 edition) at Internet Archive. Edited volume of scholarly articles available at The University of Chicago (2017, edited by Foy Scalf). Additional English translation, transliteration, and commentary by Stephen Quirke (2013). The Amduat (Book of the Hidden Chamber) in English translation, transliteration, and Egyptian hieroglyphs by Erik Hornung (2007). The Book of Gates in English translation, transliteration, and Egyptian hieroglyphs by Erik Hornung (2013). Learn more about your ad choices. Visit megaphone.fm/adchoices

Are you ready for some theological fun? Watch one of the greatest living Biblical scholars tell 450 day-drinking progressive Christians how cool the Biblical Paul was. This is a live podcast with John Dominic Crossan from Theology Beer Camp. It was a ton of fun and will give you a taste of what goes down at camp. If you want to hang with us this year in Denver, head over here and get your info. If you want some more time with Dom Crossan, then join our upcoming class on the Historical Jesus.  John Dominic Crossan is an Irish-American biblical scholar with two-year post-doctoral diplomas in exegesis from Rome's Pontifical Biblical Institute and in archeology from Jerusalem's École Biblique. He has been a mendicant friar and a catholic priest, a Co-Chair of the Jesus Seminar, and a President of the Society of Biblical Literature. His focus, whether scholarly or popular, in books, videos, or lectures, is on the historical Jesus as the norm and criterion for the entire Christian Bible. His reconstructed Jesus incarnates nonviolent resistance to the Romanization of his Jewish homeland and future hope of a transformed world and transfigured earth. Crossan's method is to situate biblical texts within the reconstructed matrix of their own genre and purpose, their own time and place, and to hear them accurately for then before accepting or rejecting them for now. Dom's lecture from Theology Beer Camp, The Vision & Execution of Jesus The video version of our conversation JOIN the HISTORICAL JESUS class with Dom Crossan Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Previous Podcast Episodes with Dom & Tripp Christian Resurrection & Human Evolution The Cross & the Crisis of Civilization The Coming Kingdom & the Risen Christ The Parables of Jesus & the Parable of God How to think about Jesus like a Historian the Last Week of Jesus' Life Jesus, Paul, & Bible Questions Saving the Biblical Christmas Stories the most important discovery for understanding Jesus The Bible, Violence, & Our Future Resurrecting Easter on the First Christmas  From Jesus' Parables to Parables of God  Render Unto Caesar on God & Empire   Learn more about your ad choices. Visit megaphone.fm/adchoices

Tune in to our fascinating chat about biblical history with Marc Brettler!  Marc is a member of the American Academy for Jewish Research and the Council of the Society of Biblical Literature. In addition to this, Marc is the Bernice and Morton Lerner Professor in Judaic Studies at Duke University, where he researches subjects such as the Hebrew Bible, biblical historical texts, the Bible and gender, the book of Psalms, and more…  The complexities of biblical history continues to astound scholars to this day. Whether you are newly exploring spirituality or a theological aficionado, this podcast is sure to pique your interest! Join us now to hear Marc talk about: The various forms of the Hebrew language that have existed throughout history. What happened to Judaism when there was very little Hebrew being spoken. What biblical poetry is, and its historical significance.  How many authors may have contributed to the book of Psalms.  By clicking here, you can find out more about Marc Brettler and his research! Take advantage of a 5% discount on Ekster accessories by using the code FINDINGGENIUS. Enhance your style and functionality with premium accessories. Visit bit.ly/3uiVX9R to explore latest collection. Episode also available on Apple Podcasts: http://apple.co/30PvU9

Help the Yale Center for Faith & Culture meet a $10,000 matching challenge for podcast production; click here to donate today.Part 4 of 4 in our 2023 Advent Series. Bo Karen Lee discusses how Ignatian spirituality, contemplative prayer, and meditating on the loving gaze and deep compassion of Christ—a love that suffers with—can be a transformative experience to heal trauma, pain, and deal with powerful emotions.About Bo Karen LeeBo Karen Lee, ThM '99, PhD '07, is associate professor of spiritual theology and Christian formation at Princeton Theological Seminary. She earned her BA in religious studies from Yale University, her MDiv from Trinity International University in Deerfield, Illinois, and her ThM and PhD from Princeton Seminary. She furthered her studies in the returning scholars program at the University of Chicago, received training as a spiritual director from Oasis Ministries, and was a Mullin Fellow with the Institute of Advanced Catholic Studies. Her book, Sacrifice and Delight in the Mystical Theologies of Anna Maria van Schurman and Madame Jeanne Guyon, argues that surrender of self to God can lead to the deepest joy in God. She has recently completed a volume, The Soul of Higher Education, which explores contemplative pedagogies and research strategies. A recipient of the John Templeton Award for Theological Promise, she gave a series of international lectures that included the topic, “The Face of the Other: An Ethic of Delight.”She is a member of the Presbyterian Church (USA), the Society for the Study of Early Modern Women, and the American Academy of Religion; she recently served on the Governing Board of the Society for the Study of Christian Spirituality, and is on the editorial board of the journal, Spirtus, as well as on the steering committee of the Christian Theology and Bible Group of the Society of Biblical Literature. Before joining Princeton faculty, she taught in the Theology Department at Loyola College in Baltimore, Maryland, where she developed courses with a vibrant service-learning component for students to work at shelters for women recovering from drug addiction and sex trafficking. She now enjoys teaching classes on prayer for the Spirituality and Mission Program at Princeton Seminary, in addition to taking students on retreats and hosting meditative walks along nature trails.Show NotesHelp the Yale Center for Faith & Culture meet a $10,000 matching challenge for podcast production; click here to donate today.Macie Bridge and Evan Rosa introduce the episodeThe Spiritual Exercises of St. Ignatius of LoyolaChrist in solidarity with meWho was Ignatius of Loyola?The Life of Christ by Ludolf of SaxonyFour weeks: beloved, walking with Christ in his ministry, walking with Christ in his suffering, knowing the risen Christ“Gazing upon God who gazes upon me in love.”How does God look upon me? How do others look upon me? How do I look upon myself?Attachment Theory in PsychologyStill Face Experiment and TraumaTrauma is the opposite of human flourishingLearned secure attachmentGrowing in confident awareness of God's love for me through prayer, meditation, and community.First image of God comes through human relationshipsAngerBo's experience of dealing with trauma during 2022's wave of violence against Asian AmericansPrayer, doubt, and whether God is with usHearing the wailing of womenMary holding the collapsed Christ“Bo, they killed me too.”“I was companioned in my grief.”Production NotesThis podcast featured Bo Karen LeeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie BridgeA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give