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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.

On this episode of The Discourse, host Mike DeAngelo is joined by Tony Hale and D'Arcy Carden to talk about “Sketch,” a new family-friendly fantasy comedy-drama from first-time director Seth Worley. The film follows a grieving family whose emotional baggage literally comes to life in the form of magical, terrifying creatures after a child's sketchbook falls into an enchanted pool.Tony Hale (“Veep,” “Arrested Development”) stars as Taylor Wyatt, a widowed father trying to help his two children navigate loss while also battling monsters made of crayon wax and chalk dust. D'Arcy Carden (“The Good Place,” “Barry”) plays Liz, Taylor's sister and the family's voice of reason.

PRL 7-22-25 Mike Mullis, Mack McCarthy, Shane Carden, Bryce Williams by Pirate Radio

EPISODE 145 SHANE CARDEN by Pirate Radio 92.7FM Greenville

We ask the same question to all of our podcast guests:"What is the most impactful action you have taken to Level-UP in your home and in your business?"Today, you get to hear the answer from Nate Carden.--Interested in joining our Kinetic Man weekly online Zoom call? Get more info here: https://thekineticman.com/Join our Kinetic Man Facebook Group: https://www.facebook.com/groups/thekineticman

Donald Trump campaigned on ending America's “forever wars,” but six months into his presidency, he finds himself deepening U.S. involvement in conflicts he promised to resolve. This riveting conversation with foreign policy expert James Carden pulls back the curtain on how quickly Trump's administration has embraced the very hawkish positions he once criticized. When asked […]

This week's episode features Jon Carden and Cowboy Cam. Dylan is on the road, so they were kind enough to fill in for him. The camera bugged out on Jon and Jimmy's cam, so i had to cut it halfway thru. Sorry for the delay and thank you for your patience. Hope you enjoy the episode!   subscribe here and follow the show: YouTube - https://www.youtube.com/@someofthisisbad Spotify - https://open.spotify.com/show/0rIdFG1tD5NPDm9bwgd0B5 Instagram - https://www.instagram.com/someofthisisbad/ TikTok - https://www.tiktok.com/@someofthisisbad Patreon - https://patreon.com/SomeofThisisBad

Formerly of Alpha Zeta Zeta, Hans Carden has made his name from mastering the single-leg Boston Crab and securing multiple championships. Carden joins Windy City Slam Podcast for the first time to discuss his runs as Chicago Style Wrestling Metra Division Champion and GALLI Lucha Libre Discovery Champion, a memorable rib played on him and Charlie Kleiman during their time as AZZ, training at CSW Academy, his first memory of flipping wrestling on TV, which legendary wrestler inspired to use the half crab and more. Plus, we recap shows from ARW Pro and DREAMWAVE Wrestling, preview Defiant Pro Wrestling among other local shows. Mike Pankow is a 25-year-plus professional journalist and wrestling superfan who covers local Chicagoland wrestling and national promotions like AEW and WWE. If there is something going on in Chicago, Mike knows about it. Enjoy "Wrestling, Chicago-Style" on The Broadcast Basement On-Demand Radio Network! Music by Jason Shaw on Audionautix.com. Get your local wrestling fix every Tuesday everywhere podcasts can be found and always at WindyCitySlam.com!

Have an idea or tip? Send us a text!What if your greatest business opportunity isn't something new, but something you already possess? In this eye-opening conversation with business growth expert Ann Carden, we explore how entrepreneurs can transform their expertise into thriving, profitable businesses.Cardens journey from teaching neighborhood craft classes at age eight to building and selling five successful companies offers a masterclass in business evolution. Rather than chasing the next shiny opportunity, she reveals how staying three steps ahead of market trends allowed her to pivot seamlessly from a global doll business to health clubs to high-ticket coaching—all while maintaining profitability.For creative professionals who struggle with the business side of their operations, Carden offers refreshingly practical advice. "The creative side is where you can really expand and grow the business," she explains, "but you have to treat it like a business. Otherwise, what you love is not going to be fun." Her approach balances creative fulfillment with sound business strategy, ensuring entrepreneurs don't burn out on their passions.Perhaps most valuable is Carden's concept of "growing money trees"—developing multiple revenue streams rather than relying on a single business model. This orchard approach provides stability even during market disruptions, as evidenced by how she weathered changes in both the craft and fitness industries.Carden's "Expert in You" methodology helps entrepreneurs package their brilliance for premium pricing, often uncovering blind spots where they can't recognize their most valuable skilReal Talk About MarketingAn Acxiom podcast where we discuss marketing made better, bringing you real...Listen on: Apple Podcasts SpotifyMediaclipMediaclip strives to continuously enhance the user experience while dramatically increasing revenue.Buzzsprout - Let's get your podcast launched!Start for FREEIndependent Photo ImagersIPI is a member + trade association and a cooperative buying group in the photo + print industry.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the showSign up for the Dead Pixels Society newsletter at http://bit.ly/DeadPixelsSignUp.Contact us at gary@thedeadpixelssociety.comVisit our LinkedIn group, Photo/Digital Imaging Network, and Facebook group, The Dead Pixels Society. Leave a review on Apple and Podchaser. Are you interested in being a guest? Click here for details.Hosted and produced by Gary PageauEdited by Olivia PageauAnnouncer: Erin Manning

Mensagem do dia 01/06/2025 na Igreja Oceânica, Niterói-RJ;“Generosidade não é o que Deus quer de você, mas o que quer para você (Deus já é dono de tudo). Quando você dá com liberdade seus recursos, você se torna livre (não prisioneiro) em relação aos seus recursos.”

Ben Mills is the Vice President of Sales at Carden & Associates, one of the largest crop insurance agencies in the nation. With decades of experience working directly with farmers and ranchers across the Southeast, Ben brings a grounded perspective on the challenges and opportunities within agricultural risk management. Hosted by Trent Saunders, Senior Advisor at Saunders Land, this episode covers how crop insurance can apply to various operations, including citrus, tomatoes, peppers, row crops like corn, cotton, soybeans, and peanuts, and even livestock. Ben shares practical strategies for managing weather-related risks, explains how recent Farm Bill changes affect coverage, and clears up common misconceptions around eligibility, actual production history (APH), and the complexity of crop insurance policies. Carden & Associates is an event sponsor of the Lay of the Land Georgia Conference on August 21, 2025 in Thomasville. Register today at: SaundersLand.com/Georgia-Conference. Learn more at SaundersRealEstate.com and CardenInsurance.com.

What do Listerine strips, backyard barbecues, and cartoon characters have to do with kids meeting Jesus? More than you might think.In this lively and insightful episode of Candid Conversations, host Jonathan Youssef welcomes back Zack Carden—pastor, storyteller, and creator of Grey Bobby Ministries—to explore the incredible opportunity churches have with Vacation Bible School (VBS).Zack shares how his passion for the Gospel and kids collided unexpectedly, leading to years of creative VBS leadership that blends humor, theology, and deep discipleship. Together, they unpack why VBS still works, how it transforms both kids and teen volunteers, and what churches can do to make the most of this high-impact week.In this episode, you will learn:Why the 3–13 age window is spiritually criticalWhat unchurched families really think about sending kids to VBSHow to follow up meaningfully after the last water balloon popsThe simple tool Zack uses to draw kids (and their families) back to churchHow parents can disciple kids without feeling overwhelmedLearn how to use your church's VBS to reach your community and keep them coming back.Whether planning this year's VBS or wondering if it's still worth doing, this episode will reignite your vision for reaching the next generation with the Gospel.More from Zack Carden:Find Zack Carden's Biblical storytelling content for kids: Visit Greybobby MinistriesJonathan learns more about Greybobby from Zack: Listen hereRemember, it's not too late to register for VBS, invite a friend, or start planning for next year. Schedule it, defend it, and watch God move.

Farm Action is a nonpartisan agricultural watchdog organization led by farmers, and Research and Policy Development Director Sarah Carden joins host April Parms Jones to discuss how they provide food-system accountability for farmers. Farm Action advocates for a fair and sustainable food system that empowers farmers and rural communities by focusing on holding large corporations and the government accountable for their actions in agriculture. Hear why specialty crop producers often receive less support compared to commodity crops, and the impact on food pricing and diversity, which is part of the reason why processed foods are often cheaper than vegetables.United States food and agriculture policies currently enable a handful of the world's largest corporations to control our food and farming system at the expense of farmers, workers, and all of us who eat. Hear how Farm Action encourages consumer awareness and education about food labeling as essential parts of supporting local agriculture, and advocates for accountability from both our government and large corporations within the agricultural sector. Connect With Guest:Facebook: @FarmActionUSWebsite: https://farmaction.us Podcast Sponsors: Huge thanks to our podcast sponsors as they make this podcast FREE to everyone with their generous support: Rimol Greenhouse Systems designs and manufactures greenhouses that are built to be intensely rugged, reliably durable, and uniquely attractive – to meet all your growing needs. Rimol Greenhouses are guaranteed to hold up through any weather conditions, while providing exceptional value and an easy installation for vegetable growers of all sizes. Learn more about the Rimol difference and why growers love Rimol high tunnels at Rimol.comFarmhand is the all-in-one virtual assistant created for CSA farmers. With five-star member support, custom websites, shop management, and seamless billing, Farmhand makes it effortless to market, manage, and grow a thriving CSA. Learn more and set up a demo with the founder at farmhand.partners/gfm.Local Line is the all-in-one sales platform for direct-market farms and food hubs of all sizes. Increase your sales and streamline your processes with features including e-commerce, inventory management, subscriptions, online payments, and box builder. As a GFM podcast listener, Local Line is offering a free premium feature for one year with your subscription using the coupon code GFM2025 at localline.co. Subscribe To Our Magazine -all new subscriptions include a FREE 28-Day Trial

Follow the show!Twitter - @loneactingnomsLetterboxd - @loneactingnomsInstagram - @theloneactingnomineesMusic Licensing:Bad Ideas - Silent Film Dark by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/Source: http://incompetech.com/music/royalty-free/index.html?isrc=USUAN1100489Artist: http://incompetech.com/

The return of Jon Carden sparks a classic episode.. Jon talks about bombing at a wedding and a funeral, and Galyn bounces back and talks about getting boo'd off stage in 2020.. Jon talks about doing a gig at a strip club in vegas, that galyn happens to have been kicked out of; in cartoon fashion.. ENJOY this episode!

This week on And the Runner-Up Is, Kevin welcomes back The Awards Connection's Andrew Carden to discuss the 2024 Oscar race for Best Actress, where Mikey Madison won for her performance in "Anora," beating Cynthia Erivo in "Wicked," Karla Sofía Gascón in "Emilia Pérez," Demi Moore in "The Substance," and Fernanda Torres in "I'm Still Here." We discuss all of these nominated performances and determine who we think was the runner-up to Madison. This is it, folks!  0:00 - 14:12 - Introduction 14:13 - 32:51 - Cynthia Erivo 32:52 - 52:05 - Karla Sofía Gascón 52:06 - 1:20:13 - Demi Moore 1:20:14 - 1:40:17 - Fernanda Torres 1:40:18 - 2:03:19 - Mikey Madison 2:03:20 - 3:06:17 - Why Mikey Madison won / listener questions 3:06:18 - 3:14:04 - Who was the runner-up? Buy And the Runner-Up Is merch at https://www.teepublic.com/stores/and-the-runner-up-is?ref_id=24261! Support And the Runner-Up Is on Patreon at patreon.com/andtherunnerupis! Follow And the Runner-Up Is on Twitter, Instagram, and Bluesky Theme/End Music: "Diamonds" by Iouri Sazonov Additional Music: "Storming Cinema Ident" by Edward Blakeley Artwork: Brian O'Meara

Conversations on Groong - March 3, 2025Topics:   - US Foreign Policy Under Trump  - Transactional Foreign Policy  - Trump's Cabinet & Policy Shifts   - US-Armenia RelationsGuest:  - James W. Carden  - Pietro ShakarianHosts:   - Hovik Manucharyan  - Asbed BedrossianEpisode 420 | Recorded: February 27, 2025https://podcasts.groong.org/420Video: https://youtu.be/Ntl9bnNrqdUSubscribe and follow us everywhere you are: linktr.ee/groong

Trish Carden joined Citadel in the 80s and became a legendary sculptor for Citadel Miniatures. Working closely with Aly Morrison, Bob Naismith, and many others Trish soon gained famed as the Monster Girl, able to creature magnificent beasts, dragons, and monsters that were unforgettable.With Aly Morrison, Trish established Marauder Miniatures, a new Games Workshop imprint dedicated to creating models for Warhammer Fantasy. Later in her career Trish would move to the Forge World to craft some of her most impressive monsters yet!Trish Carden interview._____________________________ Check out Trish's latest work: [HarrowHyrst Miniatures]https://footsoreminiatures.co.uk/collections/harrowhyrst_____________________________ Support My Work: DOWNLOAD MY FANTASY BATTLE SCENARIO DEAD KING WENCESLAS:https://jordansorcery.itch.io/dead-king-wenceslasELEMENT GAMES AFFILIATE LINK:https://elementgames.co.uk/?d=11216PATREON:https://www.patreon.com/jordansorceryKO-FI:https://ko-fi.com/jordansorceryDISCORD:https://discord.gg/vtjKzTGevDINSTAGRAM:https://www.instagram.com/jordansorcery/ BLUESKY:https://bsky.app/profile/jordansorcery.bsky.social WEBSITE:https://jordansorcery.com/_____________________________ Art, Music, and Copyright: Images used belong to their respective copyright owners Jordan Sorcery Theme by Joylin Music Jordan Sorcery Heraldry by Becka Moor Jordan Sorcery Heraldry and Theme copyright @jordansorcerySupport the show

Love is in the air on today's ep, but not just any love. A very special love. That's right, we're referring to the love between a podcast hosting duo and their very special guest aka between Sam and George and today's amazing guest D'Arcy Carden. It's an electric ep that discusses everything from water bottle culture, the rules of power, Hollywood writer's room paparazzi, SNL background work, and of course the cunty go girl herself: Cupid. This episode is chock full and yet? We want to do it all over again! STRAIGHTIOLAB MERCH: cottonbureau.com/people/straightiolab SUBSCRIBE TO OUR PATREON at patreon.com/straightiolab for bonus episodes twice a month and don't forget to rate and review us on Apple Podcasts!See omnystudio.com/listener for privacy information.

Nate Carden is a serial entrepreneur with an amazing story of redemption, finding purpose, and learning how God is opening and closing doors for him.He is an Air Force Academy grad, founder of CEO Amplifier, Jesus Academy, and former Director of Programs and Partnerships at Bunker Labs.Today we dive into how he is constantly pursuing what God is calling him into, while continuing to focus on how he can use his specific talents to better the world.Connect with Nate here: https://www.linkedin.com/in/natecarden/Learn more about CEO Amplifier here: https://www.ceoamplifier.com/---Interested in joining our Kinetic Man weekly online Zoom call? Get more info here: https://thekineticman.com/Join our Kinetic Man Facebook Group: https://www.facebook.com/groups/thekineticman ⁠⁠⁠Know someone who would make a great guest on our podcast? Let us know! ⁠⁠Email: takeaction@thekineticman.com⁠

"The Good Place" star D'Arcy Carden joins "The Andy Richter Call-In Show" this week to hear your dating disaster stories! In this episode of Andy's weekly SiriusXM radio show, callers share stories about secret marriages, third-wheeling dads, stinky dates, and a very special update from a former caller.Want to call in? Fill out our Google Form at BIT.LY/CALLANDYRICHTER or dial 855-266-2604.This episode previously aired on SiriusXM's Conan O'Brien Radio (ch. 104). If you'd like to hear these episodes in advance, new episodes premiere exclusively for SiriusXM subscribers on Conan O'Brien Radio and the SiriusXM app every Wednesday at 4pm ET/1pm PT.

Welcome to Director Watch! On this AwardsWatch podcast, co-hosts Ryan McQuade and Jay Ledbetter attempt to breakdown, analyze, and ultimately, get inside the mind of some of cinema's greatest auteurs. In doing so, they will look at their filmographies, explore what drives them artistically and what makes their decision making process so fascinating. Add in a few silly tangents and a fun game at the end of the episode and you've got yourself a podcast we truly hope you love. On episode 83 of the Director Watch Podcast, the boys are joined by Awards Connection writer Andrew Carden to discuss the next film in their Mike Nichols series, Carnal Knowledge (1971). After starting off on a hot streak with his first two films, Mike Nichols hit a bit of bad luck for his third film, with an adaptation of the renowned novel Catch-22. Considering it was released after the smash hit that was Robert Altman's M*A*S*H, audiences didn't respond to the film at all, but the following year, audience did discuss Nichols' fourth film, the controversial Carnal Knowledge. Focusing on the troubled relationship between two men who meet in college, become friends, and their journey through the sexual relationships they have and share along the way. Might sound like a simple summary but the film is far thornier with the way these men and their relationship with each other and others evolve as the film plays out; making for a fascinating film. Ryan, Jay, and Andrew break down their thoughts on the film, Nicholson's unhinged performance, the idea of an unlikeable protagonist, Ann-Margret's vulnerable work, the film's battle with censorship, the final, controversial scene of the movie, and more. You can listen to the Director Watch Podcast wherever you stream podcasts, from iTunes, iHeartRadio, Soundcloud, Stitcher, Spotify, Audible, Amazon Music and more. This podcast runs 1h45m. The guys will be back next week to continue their series on the films of Mike Nichols with a review of his next film, Silkwood. You can rent it via iTunes and Amazon Prime rental in preparation for the next episode of Director Watch. Till then, let's get into it. Music: MUSICALIFE, from Pond5 (intro) and “B-3” from BoxCat Games Nameless: The Hackers RPG Soundtrack (outro).

Shane Carden Talks This Years ECU Football Team & Advice He'd Give to Jake Garcia. by Pirate Radio 92.7FM Greenville

On Prime Time Special Edition 170, we welcome back Mike Copperman and Cody Carden of Cigar Rights of America. Mike has been with CRA for over a decade and last year was promoted to the Executive Director position. Cody works as the Director of Communications. We will get an update on some of the key initiatives with CRA.

On Prime Time Special Edition 170, we welcome back Mike Copperman and Cody Carden of Cigar Rights of America. Mike has been with CRA for over a decade and last year was promoted to the Executive Director position. Cody works as the Director of Communications. We will get an update on some of the key initiatives with CRA.

Tim Garden is not new to adventure, having ridden his motorcycle solo all over the world. But, he is relatively new to sailing and he's planning an audacious journey in his trailerable 27-foot trimaran. He's planning to drive his Corsair F-27 south from his home in Albuquerque, NM, to launch it in the Sea of Cortez. From there, he'll sail solo down the Sea of Cortez, out across the Pacific to French Polynesia, north to Hawaii and then back to California. He'll do all this without fossil fuels, having converted the boat to electric propulsion and electric cooking. You can follow Tim's journey on Instagram at Manta_On_The_Sea.

Cat and Pat are joined this week by special and long-overdue guest D'Arcy Carden! They discuss old UCB Improv days, how D'Arcy came up with her stage name, and how she met her husband! Even though everyone came in filling like shit and being pissed about it, this Part 1 (Parts 1-6 coming in the next few years) is electric and filled with stories of Pat acquiring John Mulaney's old clothes, Cat having a chic outfit, and Pat being convinced to start pilates. Watch the full episode on our YouTube and follow below!Show Instagram: https://www.instagram.com/seektreatmentpodShow Tiktok: https://www.tiktok.com/@seektreatmentpodCat: https://www.instagram.com/catccohenPat: https://www.instagram.com/patreegsSeek Treatment is a production of Headgum Studios. Our associate producer is Allie Kahan. Our producer is Tavi Kaunitz. Our executive producer is Emma Foley. The show is edited, mixed, and mastered by Richelle Chen. The show art was created by Carly Jean Andrews. Like the show? Rate Seek Treatment on Spotify and Apple Podcasts and leave a review.Advertise on Seek Treatment via Gumball.fmSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

You're Listening to Parallax Views https://parallaxviews.podbean.com/ Support the Show on Patreon: https://www.patreon.com/parallaxviews Recorded: 12-18-24 On this edition of Parallax Views, in the first segment of the show James W. Carden, a contributing editor to The American Conservative and a former adviser to the U.S. State Department, returns to discuss his article "Iran: America's Next War Of Choice", co-authored with Col. Douglas MacGregor, and "How the Neocons Won the Transition". We'll delve into what the overthrow of Assad means in relation to a weakened Iran. James believes we are closer than ever before to a potential conflict with Iran as Israel's Netanyahu and neoconservative ideologues in Washington D.C. are chomping at the bit for regime change in Iran. We'll also discuss the Israel-Turkey relationship and how that relationship may become more contentious over Syria, however Carden notes that, for the time being Turkey and Iran will cooperate with each other against their shared enemy of Iran. We'll also discuss a key player in Trump's transition team, Howard Lutnick, and how he seems to have his fingers all over Trump's rather neoconservative and foreign policy hawk appointments for the 2nd Trump administration. In the second segment of the show, international relations analyst Eldar Mamedov returns to discuss what the overthrow of Assad means for the Caucasus, with a particular focus on Armenia and Azerbaijan. With Iran's power now weakened in the region, Armenia has a lot to worry about from Azerbaijan, a country that says it wants "peace" with Armenia but only on its' own rather maximalist terms that are not going to be accepted by Armenia. We'll also discuss how the U.S. should respond to the new leadership in Syria, specifically the Islamist HTS led by Jolani, and what must be avoided to prevent instability in Syria. Moreover, Eldar and I will go over what Turkey's ambitions in Syria and the region are under the leadership of Erdogan.

PRL 12-17-24 Mack McCarthy, Mully, Bryce Williams, Shane Carden by Pirate Radio

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This week Kim and Kate are joined by D'Arcy Carden (The Good Place, League of their Own). Things get freaky when everyone nearly asphyxiates but once everyone takes a deep breath things get back on track. First up, Kim, Kate and D'Arcy help a frazzled yes woman deal with her jealousy and take back her power. Then, they save an innocent employee whose lie has spun out of control. Everyone's lives are changed forever and the workplace is improved for all involved.  To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

D'Arcy Carden has gone from a GOOD PLACE to THE GUTTER. In her brash new comedy, THE GUTTER, Carden has unleashed her dark (and hilarious) side. As the alcholic bowler Skunk, Carden teams up with Walt (Shameik Moore), a young man in need of cash fast. Together, Walt and Carden enter the local bowling league with prize money on their mind, but they need to defeat the living legend Linda Cursen (Susan Sarandon) who stands in their way. In this 1on1, we speak to Carden about her love of Skunk and how we manage complicated relationships our parents.

Send us a textJoin Jon O'Sullivan as he addresses the importance of engaging with Irish culture, history, and mythology when practising Irish spirituality. Learn why understanding the lived experiences of Irish people can lead to a more fulfilling and ethical spiritual practice. This video provides valuable insights for anyone interested in deepening their connection with Irish deities. “This bone just changed Irish human history. We have humans coming into Ireland 33,000 years ago, which changes everything for Ireland and changes north Western Europe as a whole,” Dr Carden said.    Interview from TheJournal.iehttps://irishpagan.school/truth-about-paganism/Don't forget to check out our free teachings at the Irish Pagan School!✨ FREE LEARNING RESOURCES FOR A YEAR! - https://irishpagan.school/free✨ Irish Pagan Resources Checklist available NOW - https://irishpagan.school/checklist/

Robby Carden has been a member of the Jared Stout Band since the spring of 2019. Throughout his career, Robby has had the honor of opening for iconic artists such as Blues Traveler, Emmylou Harris, Chris Knight, Shooter Jennings, Sam Williams, Phil Vassar, 38 Special, and the Little River Band.   A seasoned performer, Robby was part of the *FloydFest Band on Fire* winning group, Welcome to Hoonah, and the runner-up with Seph Custer and the Flatbreaks. With the Jared Stout Band, he achieved recognition as a *FloydFest On the Rise* runner-up and frequently appears as a FloydFest Artist at Large. Robby is also an Artist at Large and house band member at Rooster Walk Music & Arts Festival.   His recording credits include collaborations with Morgan Wade and the Stepbrothers, Tobacco Apache, Riverbank Ramblers, Funk Punch, The Mad Iguanas, and, of course, the Jared Stout Band.

Over our last two episodes we’ve been hearing from Pastor Bob Carden on the topic of healing and walking by the spirit. Today I’d like to play out a sermon by Carden’s successor, Garrett Bova who is the lead pastor now at Align Ministries. Now I realize his message will challenge some of you to consider speaking prophetically in a way that may be foreign to you. All I ask is that you hear him out. He talks about the power of words of encouragement and speaking blessings over people. Listen to this episode on Spotify or Apple Podcasts —— Links —— Visit the Align Ministries website for more about Garrett Bova Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean’s bio here

Have you ever had a gut feeling? D'Arcy Carden (The Good Place, Nobody Wants This) shares an amazing story from her childhood about a family outing. Listen in to hear D'arcy's eerie tale! Learn more about your ad choices. Visit megaphone.fm/adchoices

This is part two of my conversation with Bob Carden who served as the lead pastor of Grace Christian Fellowship for decades before retiring. (The church is now called Align Ministries, led by Garrett Bova.) Continuing on the topic of healing and deliverance from last week, we begin by talking about evil spirits and pornography addiction. Next we spend a good deal of time discussing how Align Ministries enables holy spirit activity during their weekly services. Carden ends with a challenge, saying, "Put yourself out there for God. Don't be afraid to attempt something the Bible says you should be able to do." Listen to this episode on Spotify or Apple Podcasts —— Links —— Learn more about Bob Carden at Align Ministries Get Carden's book, One God: The Unfinished Reformation Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean's bio here

Antitrust attorney Basel Musharbash and Farm Action's Sarah Carden discuss a groundbreaking report on corporate control in American agriculture. Commissioned by Farm Action and written by Basel, 'Kings Over the Necessaries of Life' dives into the history of competition policy in agriculture, current market concentration levels, and strategies for restoring competition in this crucial sector.

People need the touch of God in their lives. People are broken, wounded, and sick. Jesus Christ has already come and made available deliverance from sin and its consequences. He did this throughout his ministry and continues to bring healing through his church today. Bob Carden shares about his own journey of faith from Catholicism to the Way Ministry to pastoring a non-denominational church in Naperville, IL. Now retired, he relates his decades-long pursuit of the miraculous, especially deliverance and healing. Now I realize this can be a controversial subject, which is why I'm so thankful for how Carden's kind and compassionate tone comes through in this conversation. Listen to this episode on Spotify or Apple Podcasts —— Links —— Learn more about Bob Carden at Align Ministries Get Carden's book, One God: The Unfinished Reformation Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean's bio here

Ted Danson always treasures his time together with dear friend D'Arcy Carden! In this episode, you'll hear them talk about D'Arcy's grandma's crush on Ted, how D'Arcy went from nannying and improv to starring on TV, their memories of getting cast on “The Good Place,” and performing on Broadway. Bonus: Ted asks D'Arcy about the purpose of life. Like watching your podcasts? Visit http://youtube.com/teamcoco to see full episodes.

Scott interviews James Carden about two articles he wrote recently. The first looks back at the war in Afghanistan. He and Scott talk about how Obama immediately went the wrong direction with the war, how Trump had some good instincts but was ignored by his subordinates and why the disastrous withdrawal really was Biden's fault. They then talk about all the neoconservatives and neoliberals who make up the foreign policy establishment rallying behind their new candidate — Kamala Harris. Discussed on the show: “The Real Tragedy of Afghanistan” (The American Conservative) “Looser rules, more civilian deaths, a Taliban takeover: Inside America's failed Afghan drone campaign” (Audacy) “The Foreign Policy Establishment Licks Its Chops for Harris” (The American Conservative) “Video of Joe Biden Warning of Russian Hostility if NATO Expands Resurfaces” (Newsweek) Yesterday's Man: The Case Against Joe Biden by Branko Marcetic Bill Hicks on JFK James Carden is a columnist and senior advisor to the American Committee for US-Russia Accord (ACURA) and a former adviser on Russia policy at the US State Department. His articles and essays have appeared in a wide variety of publications including The Nation, The American Conservative, Responsible Statecraft, The Spectator, UnHerd, The National Interest, Quartz, The Los Angeles Times, and American Affairs. This episode of the Scott Horton Show is sponsored by: Roberts and Robers Brokerage Incorporated; Tom Woods' Liberty Classroom; Libertas Bella; ExpandDesigns.com/Scott. Get Scott's interviews before anyone else! Subscribe to the Substack. Shop Libertarian Institute merch or donate to the show through Patreon, PayPal or Bitcoin: 1DZBZNJrxUhQhEzgDh7k8JXHXRjY Learn more about your ad choices. Visit megaphone.fm/adchoices

 Download Episode. Scott interviews James Carden about two articles he wrote recently. The first looks back at the war in Afghanistan. He and Scott talk about how Obama immediately went the wrong direction with the war, how Trump had some good instincts but was ignored by his subordinates and why the disastrous withdrawal really was Biden's fault. They then talk about all the neoconservatives and neoliberals who make up the foreign policy establishment rallying behind their new candidate — Kamala Harris. Discussed on the show: “The Real Tragedy of Afghanistan” (The American Conservative) “Looser rules, more civilian deaths, a Taliban takeover: Inside America's failed Afghan drone campaign” (Audacy) “The Foreign Policy Establishment Licks Its Chops for Harris” (The American Conservative) “Video of Joe Biden Warning of Russian Hostility if NATO Expands Resurfaces” (Newsweek) Yesterday's Man: The Case Against Joe Biden by Branko Marcetic Bill Hicks on JFK James Carden is a columnist and senior advisor to the American Committee for US-Russia Accord (ACURA) and a former adviser on Russia policy at the US State Department. His articles and essays have appeared in a wide variety of publications including The Nation, The American Conservative, Responsible Statecraft, The Spectator, UnHerd, The National Interest, Quartz, The Los Angeles Times, and American Affairs. This episode of the Scott Horton Show is sponsored by: Roberts and Robers Brokerage Incorporated; Tom Woods' Liberty Classroom; Libertas Bella; ExpandDesigns.com/Scott. Get Scott's interviews before anyone else! Subscribe to the Substack. Shop Libertarian Institute merch or donate to the show through Patreon, PayPal or Bitcoin: 1DZBZNJrxUhQhEzgDh7k8JXHXRjY

This is part 6 of our Totally Todd series. Humorist John Hodgman is this week's guest supreme as he joins Scott and intern Gino Lambardo to talk about John's new book “Vacationland,” Thanksgiving plans, and how buying a boat at an auction became the talk of the town. Then, Scott's nephew Todd stops by to ask for help with his homework on how America started. Plus, former educator Caroline Belinda-Carlisle returns to the show to perform scenes from some of the shows she's auditioned for as an actor.

Scott interviews James Carden on the National Conservative Conference that he recently attended. Carden and Scott talk about what the conference was like, who was funding it, why antiwar types ought to be concerned about this movement and more. Discussed on the show: “The Future of NATO” (Quincy Institute) “Neoconservatism by Another Name” (The American Conservative) James Carden is a columnist and senior advisor to the American Committee for US-Russia Accord (ACURA) and a former adviser on Russia policy at the US State Department. His articles and essays have appeared in a wide variety of publications including The Nation, The American Conservative, Responsible Statecraft, The Spectator, UnHerd, The National Interest, Quartz, The Los Angeles Times, and American Affairs. This episode of the Scott Horton Show is sponsored by: Roberts and Robers Brokerage Incorporated; Tom Woods' Liberty Classroom; Libertas Bella; ExpandDesigns.com/Scott. Get Scott's interviews before anyone else! Subscribe to the Substack. Shop Libertarian Institute merch or donate to the show through Patreon, PayPal or Bitcoin: 1DZBZNJrxUhQhEzgDh7k8JXHXRjY Learn more about your ad choices. Visit megaphone.fm/adchoices

 Download Episode. Scott interviews James Carden on the National Conservative Conference that he recently attended. Carden and Scott talk about what the conference was like, who was funding it, why antiwar types ought to be concerned about this movement and more. Discussed on the show: “The Future of NATO” (Quincy Institute) “Neoconservatism by Another Name” (The American Conservative) James Carden is a columnist and senior advisor to the American Committee for US-Russia Accord (ACURA) and a former adviser on Russia policy at the US State Department. His articles and essays have appeared in a wide variety of publications including The Nation, The American Conservative, Responsible Statecraft, The Spectator, UnHerd, The National Interest, Quartz, The Los Angeles Times, and American Affairs. This episode of the Scott Horton Show is sponsored by: Roberts and Robers Brokerage Incorporated; Tom Woods' Liberty Classroom; Libertas Bella; ExpandDesigns.com/Scott. Get Scott's interviews before anyone else! Subscribe to the Substack. Shop Libertarian Institute merch or donate to the show through Patreon, PayPal or Bitcoin: 1DZBZNJrxUhQhEzgDh7k8JXHXRjY

D'Arcy invites her best pals and movie buffs Paul Scheer and Jason Mantzoukas to fall down a WikiHole that starts with trivia about Saving Private Ryan. But how does one of her favorite films connect to alleged cocaine use in the Carter administration? Listen to find out! If you want to listen to the whole episode, you can find WikiHole's Saving Private Ryan (with Paul Scheer and Jason Mantzoukas) episode here! https://podcasts.apple.com/us/podcast/saving-private-ryan-with-jason-mantzoukas-and-paul-scheer/id1730977809?i=1000655962532

This week, Burnt unveils the long awaited answer to last week's cliffhanger, as Joan battles a local allergy and Doug is working on a new way to traverse through the house. Later, Martha (D'Arcy Carden) shares her intriguing encounter with a man while walking in Dignity Falls.Go to cbbworld.com and sign up for the Maximus plan to unlock access to the entire ad-free archive as well as brand new exclusive BONUS ROOM episodes adventuring deeper into Dignity Falls!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The Boys audition D'ARCY CARDEN to perform at next year's Super Bowl Halftime show. Get a Hat Pack Hat here!Watch the video of today's episode at Patreon.com/TheFlagrantOnes. Like the show? Rate Hollywood Handbook 5-Stars on Apple PodcastsAdvertise on Hollywood Handbook via Gumball.fm See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Join host D'Arcy Carden on a wild ride into the internet's most interesting and interconnected Wikipedia entries. Each episode will feature D'Arcy's panel of comedians falling down Wikipedia rabbit holes to discover bizarre and intriguing connections by guessing how famous events and random celebrities are linked. What's the population of Rio de Janeiro have to do with how many beers Andre the Giant can crush in one sitting? That's for our panel to figure out.Listen to WikiHole: Wondery.fm/WikiHole_See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.