Podcasts about christological

In this episode of the Outlaw God podcast, Steven Paulson and Caleb Keith take a look into Eastern and Western influences on mysticism. The conversation transitions to Western mysticism, highlighting the shift towards feeling and love, particularly through the works of Hugh of St. Victor and Bonaventure. They examine how Luther's theology evolved, moving from a focus on the mind to embracing the love of the crucified Christ, a concept central to Christological mysticism. The episode also touches on the broader implications of these mystical traditions on modern faith and church practices. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Sinner Saint by Luke Kjolhaug The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: Scott Keith Daniel Emery Price  

In episode THREE HUNDRED AND THIRTY-SIX, Mike, Wade, Joel Pless, and Glen Thompson discuss the Council of Nicaea, the Nicene Creed and creeds in general, the role of church councils in Christian history, and the Christological controversies the Christian Church faced in its early centuries. We hope you enjoy the episode! You can find Dr. Thompsons Bible study on the Council of Nicaea here and his website here.  Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Preorder Sinner Saint by Luke Kjolhaug The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts Michael Berg @ 1517 Wade Johnston @ 1517 Let the Bird Fly! website Thanks for listening! Attributions for Music and Image used in this Episode: “The Last One” by Jahzzar is licensed under an Attribution-ShareAlike 3.0 International License. “Gib laut” by Dirk Becker is licensed under an Attribution-NonCommercial-NoDerivatives (aka Music Sharing) 3.0 International License. “Whistling Down the Road” by Silent Partner.

In part 6 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses what happened at the 3rd council - The Council of Ephesus. Now that Arianism was finally dying out, what was the major debate happening among Churches? How did tensions between the major hubs of Christianity play a role in the theological divisions? And how did the understanding of the Blessed Virgin Mary help settle this Christological debate? HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.SOURCES:* Map of the Roman Empire in 5th Century* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* History of the Popes Podcast (Series on West Meets East - beginning with episode 52)* Council of Ephesus | Church Councils Explained (Part 3)* New Advent: First Council of Ephesus* Papal Encyclicals Online: Council of EphesusPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

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.

Send us a textRooted is a class that happens the last Saturday of each month. Be sure to check in with Pastor Brandon for information on the next class! If you would like the handout/notes for this class, don't hesitate to reach out. 

What does it actually mean to be made in the image of God? In this episode of Thinking Christian's Prepped Series, Dr. James Spencer dives deep into one of the Bible’s most profound claims about humanity. Exploring five major views—the substantive, functional, relational, filial, and Christological—James traces how each contributes to our understanding of human worth, purpose, and calling. But he doesn’t stop with theology. He challenges how modern culture often weaponizes the “image of God” language, embracing its benefits while ignoring its demands. This episode offers a robust, multi-faceted take on the Imago Dei—and it will reshape how you think about human dignity, personal responsibility, and discipleship in a world eager to affirm identity without submitting to the One who defines it. Subscribe to Our YouTube Channel!

What was it like to be a Christian in the earliest centuries after the resurrection of Christ? How did theological thinking and the understandings of authority develop? Dr. George Kalantzis helps us consider the layers of complexity that early Christians wrestled with as the church was established. George points out the important place of canon, creeds, apostolicity and ethics, underpinned by submission to the Holy Spirit. Born and raised in Athens, Greece, George brings a unique perspective to the study of the patristic period, so bring your questions into the classroom for “The First Christian Centuries” (July 28–Aug 1). You can also catch his Evening Public Lecture on July 28 at 7:30 pm: Migration and Refugees (and the Re-humanizing Role of the Church).Note: At 49:50, Dr. Kalantzis references Project 1611, but he intended to say Project 1619 and the 1776 Commission when reflecting on competing historical narratives in the United States.George's BioDr. George Kalantzis is Professor of Theology and Director of The Wheaton Center for Early Christian Studies at Wheaton College. A native of Athens, Greece, he specializes in historical theology with a focus on early Christianity, particularly the development of Christological and Trinitarian thought, ecclesial ethics, and the Church's engagement with Greco-Roman culture. Dr. Kalantzis is the author and editor of several volumes, including Caesar and the Lamb: Early Christian Attitudes on War and Military Service. He is a Fellow of the Royal Historical Society and a Senior Fellow with the International Association for Refugees, where his work intersects theology and humanitarian advocacy. George will be joining us here in the last week of July to teach “The First Christian Centuries.” He will also be giving an Evening Public Lecture on Monday July 28, titled Migration and Refugees (and the Re-humanizing Role of the Church).Summer Listener SurveyPlease fill out our Listener Survey before the end of July for the opportunity to win a $100 Regent College Bookstore Gift Card.Resources MentionedVisual Museum of Women in ChristianityInternational Association for RefugeesRegent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

We examine this passage and the other three key Christological passages: John 1:1-4 &14, Heb 1:1-4, and Col 1:15-20.

Why do self-defense classes exist? Because we live in a world where danger is real and people need to be prepared.In today's episode, we continue our sermon series from the archives, Elect Exiles, from 1 Peter. In this message, Paul unpacks what he calls “defensive, Christological thinking”—a mindset rooted in Christ that equips us to face suffering, resist temptation, and live in light of coming judgment and eternity.To hear more sermons from Paul, visit PaulTripp.com/Sermons.

Andrew Wilson and Alastair Roberts explore the Book of Daniel, moving from familiar stories to complex apocalyptic visions. They discuss interpretive keys including Babel connections, chiastic structure, and Christological fulfillment, helping you understand this unique prophetic book's unity and contemporary relevance. Chapters [00:00 - 03:00] Introduction & topic pivot to Daniel [03:00 - 07:00] How understanding of Daniel evolved over time [07:00 - 12:00] Key #1: Babel connection and empire themes [12:00 - 16:00] Key #2: Chiastic structure of chapters 2-7 [16:00 - 20:00] Key #3: Joseph parallels and typology [20:00 - 28:00] Four empires framework across chapters [28:00 - 34:00] Symbolic interpretation and multiple fulfillments [34:00 - 40:00] Three perspectives on empire; Christological reading [40:00 - 45:00] Daniel 11 and the Herod theory [45:00 - 46:00] Connections to Revelation; conclusion

The sermon emphasizes the importance of unplanned, yet divinely orchestrated moments in the Christian life, drawing from the account of Peter and John's encounter with a lame man at the temple gate. It highlights the ongoing nature of a believer's testimony – a life characterized by "walking and praising" God – which is not merely a past conversion but a continuous, visible expression of faith. The message underscores the significance of intentional worship, recognizing that personal communion and Christological confidence fuel a compelling witness to the world, and encourages a posture of openness to God's use, trusting that He can employ even the seemingly insignificant to advance His purposes.

In this episode of Footnotes, Greg unpacks two sermons—“He Has the Whole World in His Hands” and “He Is the Head of the Church” Colossians 1:15-20 form what's known as the Christological hymn, a rich theological declaration of Christ's supremacy over all creation and the church. Greg explores how Paul uses the concept of the “firstborn” to link Jesus' role as both Creator and Redeemer, the one who holds all things together and leads the redeemed family of God. Drawing from Jewish cultural context and Old Testament prophecy, especially Psalm 89, Greg shows how Jesus fulfills the long-anticipated role of the exalted Son, securing our adoption and salvation. In all things—creation, resurrection, and the church—Christ is preeminent.Listen to the sermonWatch this episode on Youtube

Your Years Will Have No EndJune 22, 2025 • Greg Pinkner • Colossians 1:19–20This Sunday, Greg continues our summer series on Colossians. Colossians 1:19–20, the final section of the Christological hymn, emphasizes that Jesus is not merely a spiritual being but fully God, in whom all the fullness of God was pleased to dwell. Paul writes this to confront false teachings in Colossae that diminished Christ's divinity and authority over all creation and spiritual powers. Reconciliation through Christ is entirely God's work—bringing broken humanity and creation back to Himself, not through mutual compromise, but through the blood of the cross. This peace Jesus offers is not the absence of trouble but the restoration of what was lost in the fall, the resolution of the deep dissonance we feel between what is and what ought to be. Jesus stepped into our suffering, endured the wrath we deserved, and now offers us peace, not as a concept, but as a Person who holds us steady beneath all the chaos.WEBSITE: https://fellowshipknox.org/INSTAGRAM: https://www.instagram.com/fellowshipknox/

Have you ever felt intimidated by theological conversations? Today, we talked to Dr. Amy Brown Hughes about the role of dialogue in generating theology in the early church. Famous theologians like Methodius, Gregory of Nyssa and Augustine published conversations with others, including prominent women in their lives, such as Thecla, Macrina and Monica. Amy argues that theology was not an elite genre or closed discussion then – nor should it be so today! She thoughtfully engages with many issues surrounding our engagement with God and invites us to enter into theology as a hospitable conversation. We'd encourage you to listen and discover aspects of the patristic period that may surprise and challenge your preconceptions – and then come join the dialogue in the classroom from July 14-18 at Regent.BioDr. Amy Brown Hughes is an Associate Professor of Theology at Gordon College in Wenham, Massachusetts. She earned her Ph.D. in historical theology with an emphasis in early Christianity from Wheaton College in 2013. Dr. Hughes specializes in early Christianity, focusing on Trinitarian and Christological thought, theological anthropology, and the role of women in early Christian history. She co-authored the book Christian Women in the Patristic World with Lynn H. Cohick. We're excited that Amy will be joining us at Regent from July 14-18 to teach a class on Theology as Dialogue in Early Christianity. Summer Listener SurveyPlease fill out our Listener Survey before the end of July for the opportunity to win a $100 Regent College Bookstore Gift Card.Regent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

It's Trinity Sunday! Join Dr. Scott Powell, JD Flynn, and Kate Olivera as they wrestle with chokmah, St. Paul's Christological reshaping of chokmah in his letter to the Romans, and Jesus' farewell discourse at the Last Supper.Reading 1 - Proverbs 8:22-31Psalm 8: 2a, 4-9Reading 2 - Romans 5:1-5Gospel - John 16:12-15Interested in advertising on Sunday School? Email Michelle at mlarosa@pillarcatholic.com-A history of Catholic slaps, punches, and all-out brawls This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.pillarcatholic.com/subscribe

As between the Septuagint (LXX) and the rabbinic text (MT), there are significant differences in many verses that deal with Christology. The MT is not always ‘less Christological', for that would have been a poor-quality trap, but the proper hermeneutic for determining the text of Scripture is not ‘more Christology'; rather, the right hermeneutic is quite simply: What is Scripture and what does it say? Christ, the Apostles, and the early Church all unanimously held that the Septuagint is, indeed, the very Word of God. In this fourth episode in the (now) nine-episode LXX series, we examine Christological differences between the LXX and the MT. This is the first of three episodes dealing specifically with the Old Testament differences between the LXX and the MT. This is, of course, not our closing argument, for we will be making that in the two episodes that deal with the New Testament and how it treats the Old Testament. Show Notes Isaiah 7:14 Psalm 22:16 Psalm 2:10–12 Isaiah 6:8–10 Isaiah 9:6 Isaiah 53:5–6 Zechariah 12:10 Psalm 40:6–8 Amos 9:11–12 Deuteronomy 32:43 Isaiah 53:8–9 Isaiah 11:10 Psalm 23 See Also Lexham LXX Brenton LXX Further Reading Isaiah 53 Parental Warnings None.

Born: 306 AD, Nisibis, Turkey Died: June 9, 373 AD, Edessa, Turkey Full name: Ephrem of Nisibis From Vatican.va, an excerpt from the teachings of Pope Benedict XVI General Audience 2007: The figure of Ephrem is still absolutely timely for the life of the various Christian Churches. We discover him in the first place as a theologian who reflects poetically, on the basis of Holy Scripture, on the mystery of man's redemption brought about by Christ, the Word of God incarnate. His is a theological reflection expressed in images and symbols taken from nature, daily life and the Bible. Ephrem gives his poetry and liturgical hymns a didactic and catechetical character: they are theological hymns yet at the same time suitable for recitation or liturgical song. On the occasion of liturgical feasts, Ephrem made use of these hymns to spread Church doctrine. Time has proven them to be an extremely effective catechetical instrument for the Christian community. Ephrem's reflection on the theme of God the Creator is important: nothing in creation is isolated and the world, next to Sacred Scripture, is a Bible of God. By using his freedom wrongly, man upsets the cosmic order. The role of women was important to Ephrem. The way he spoke of them was always inspired with sensitivity and respect: the dwelling place of Jesus in Mary's womb greatly increased women's dignity. Ephrem held that just as there is no Redemption without Jesus, there is no Incarnation without Mary. The divine and human dimensions of the mystery of our redemption can already be found in Ephrem's texts; poetically and with fundamentally scriptural images, he anticipated the theological background and in some way the very language of the great Christological definitions of the fifth-century Councils. Ephrem, honoured by Christian tradition with the title "Harp of the Holy Spirit", remained a deacon of the Church throughout his life. It was a crucial and emblematic decision: he was a deacon, a servant, in his liturgical ministry, and more radically, in his love for Christ, whose praises he sang in an unparalleled way, and also in his love for his brethren, whom he introduced with rare skill to the knowledge of divine Revelation. For more visit Vatican.va The post St. Ephrem of Syria – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

We continue our look at cartography, moving from the past to the present. How did the interpretation of Christology by the Holy Roman Empire become a worldwide religion that is defined by division and denomination?  In this episode, I'm taking the principles that emerged in the very genesis of the story and showing how they played out in the history of Israel and then became the foundation for Christological interpretation.  Further, the interpretation of Christology as a new religion has prevailed for 2 millennia as an assumption. However, there are now numerous questions about the state of Christianity that are troubling. Could it be that the interpretation of Christology is poised to evolve into an integral worldview, leading to a radical shift or even an evolutionary leap? This is what we propose.

Impeccable by William Swan Plumer is a pastoral work written to encourage believers unsettled by rising theological error in post-Civil War America. Plumer defends the biblical truth that Christ, as the incarnate Son of God, was not only sinless but incapable of sinning. This doctrine affirms the absolute sufficiency of Christ's obedience and the unshakable certainty of our salvation. In a time when Christological confusion persists, Plumer's clarity remains deeply relevant for the Church today.

In episode 4 of our series on the Cartography of the Christian religion we discuss the root causes that have led to what we see looking at the current map. To do this requires starting at the beginning or genesis of the Narrative.  The story begins with Adam and progresses to Jesus who is called the last Adam. That sounds like a seamless story that defines a problem from its very start and then, over centuries of time, evolves into an entire paradigm identified as death. And whatever was the cause of death was removed by actions surrounding the role and function of Jesus the Christological individual and modeled by the Christological collective known as the body.  We now discuss questions raised by our interpretation of this evolutionary story. Did Jesus “kind of” defeat death? Was death defeated for a small percentage of the human race? What was the root cause of death to begin with?  And why does the story outline 2 possible identities starting with Adam and Abraham and evolve into a first century conflict between those identities that resulted in the coming of a new world paradigm? Why is universal God identity the outcome of the story? It's all about Christology.  

THIS EPISODE To what extent are we to imitate Jesus? Rob and Vinnie dive into Philippians 2:6–11—the powerful Christ Hymn! While contemplating its profound Christological implications, they explore its missional call for believers to imitate Christ's self-emptying love. They unpack how Jesus' journey from humiliation to exaltation shapes not only our understanding of who He is, but also how we're called to live: embracing humility, service, and sacrifice as the true path to glory.   FOLLOW THE PODCAST Subscribe to be notified of our new episodes (each Monday).  Want to help us expand the Gospel of the Kingdom? Leave a review, “like” the podcast, or share it with others.   CONNECT WITH DETERMINETRUTH MINISTRIES The Determinetruth Podcast is a ministry of Determinetruth Ministries. We offer free resources to equip pastors, leaders, and the body of Christ in the US and worldwide for service in the kingdom of God. You can visit us online at www.determinetruth.com Check out our YouTube Library, where we have even more content! https://determinetruth.com/youtube-library   SUPPORT DETERMINETRUTH MINISTRIES Determinetruth is a non-profit 501(c)(3), and relies completely on the financial support of our partners around the world.  If you would like to make a tax-deductible donation and help partner with us, please visit us at  https://tithe.ly/give_new/www/#/tithe...      

In this episode, I am joined by Dr. Grace Ji-Sun Kim's to discuss Feminist Christology. We explore the importance of retrieving feminine imagery of God and Jesus through the biblical wisdom figure Sophia. She argues that despite Jesus's historical maleness, a feminist Christological approach is essential for contemporary Christianity because it challenges 2000 years of patriarchal interpretations and creates more inclusive understandings of the divine. The conversation traces Sophia's development across Hebrew Scripture, demonstrating how early Christians identified Jesus with this feminine divine figure, particularly in Paul's letters, Matthew, and John. Kim connects Sophia with Asian religious concepts like prajna, suggesting that this wisdom Christology offers liberating possibilities for Korean North American women navigating bicultural identities. She points out that feminist theologians are not inventing new concepts but reclaiming a significant biblical tradition that portrays God's presence in feminine imagery, which was largely eclipsed in later Christian history due to patriarchal influences. You can WATCH the conversation on YouTube Grace Ji-Sun Kim is a professor of theology at Earlham School of Religion and host of the Madang podcast. Previous Episodes with Grace When God Became White Surviving God Godly QnA a Theology of Visibility  What is Intersectional Theology? The Prophetic Life of the Spirit Embracing the Other and Reading the Bible Keeping Hope Alive To get Grace's lecture and four more, join the class,The Many Faces of Christ Today. Upcoming Online Class: Rediscovering the Spirit: Hand-Raisers, Han, & the Holy Ghost "Rediscovering the Spirit: Hand-Raisers, Han, and the Holy Ghost" is an open-online course exploring the dynamic, often overlooked third person of the Trinity. Based on Grace Ji-Sun Kim's groundbreaking work on the Holy Spirit (pneumatology), this class takes participants on a journey through biblical foundations, historical developments, diverse cultural perspectives, and practical applications of Spirit theology. Moving beyond traditional Western theological frameworks, we'll explore feminist interpretations, global perspectives, and innovative approaches to understanding the Spirit in today's world. Whether you've felt the Spirit was missing from your faith journey or are simply curious to deepen your understanding, this class creates space for thoughtful discussion, personal reflection, and spiritual growth. As always, this class is donation-based, including 0. To get class info and sign up, head over here. _____________________ ⁠⁠Hang with 40+ Scholars & Podcasts and 600 people at Theology Beer Camp 2025 (Oct. 16-18) in St. Paul, MN. ⁠⁠ This podcast is a ⁠⁠Homebrewed Christianity⁠⁠ production. Follow ⁠⁠the Homebrewed Christianity⁠⁠, ⁠⁠Theology Nerd Throwdown⁠⁠, & ⁠⁠The Rise of Bonhoeffer⁠⁠ podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our⁠⁠ Substack - Process This!⁠⁠ Get instant access to over 45 classes at ⁠⁠www.TheologyClass.com⁠⁠ ⁠⁠Follow the podcast, drop a review⁠⁠, send ⁠⁠feedback/questions⁠⁠ or become a ⁠⁠member of the HBC Community⁠⁠. ⁠⁠Theology Beer Camp | St. Paul, MN | October 16-18, 2025⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Patrick and Jonah venture into the spiritual territory of the body as they explore the mysteries of marriage through a Christological lens. Beginning with Paul's words to the Ephesians, they uncover how these ancient instructions offer not a rulebook but a transformative imagination for our most intimate relationships.The conversation takes an unexpected turn when they reframe the traditional understanding of marriage roles. Rather than imposing abstract structures, they suggest that Paul is inviting us to "christen" our existing relationships—to infuse them with a consciousness permeated by Christ within the organic realities we already inhabit. This approach honors each person as an individuality first, recognizing the inherent dignity that precedes any gendered considerations.Their most radical insight emerges when discussing physical intimacy. "I actually don't have a right ever to the body of another," Patrick reflects, suggesting that Christ models a complete absence of entitlement even within marriage. Just as Christ stands at the door and knocks but never invades our dignity, they propose that husbands are called to relinquish any sense of rights to their wives' bodies. This represents a profound shift from self-centered longing to Christ-like desire that seeks the wholeness and blessing of the other.Perhaps most moving is their reflection on being understood and accepted despite our shadows. When our partner, who knows our darkest aspects, still chooses to bear us — to accept and even honor us — we experience a profound form of grace. "I feel consecrated through that," Jonah shares, pointing to how this mirrors Christ's unconditional love.This conversation offers a tender, deeply thoughtful and rare approach to marriage that transcends rigid gender roles while honoring the unique challenges of embodiment. It invites listeners to reimagine their relationships through the lens of Christ's patient understanding and complete self-offering, creating space for a love that truly sanctifies.Support the showThe Light in Every Thing is a podcast of The Seminary of The Christian Community in North America. Learn more about the Seminary and its offerings at our website. This podcast is supported by our growing Patreon community. To learn more, go to www.patreon.com/ccseminary. Thanks to Elliott Chamberlin who composed our theme music, “Seeking Together,” and the legacy of our original show-notes and patreon producer, Camilla Lake.

Four Christological Heresies Q&A w/ Pastor Isaiah & Julius Santiago

Patrick kicks things off with a trip down memory lane, reminiscing about the iconic film Jurassic Park and its connection to the groundbreaking news about dire wolves being brought back to life. He explores the intersection of science and ethics, using iconic movie moments to guide his thoughts. Later, Patrick discusses tradition within the church and the evolution of its practices. As always, he wraps it up with some thought-provoking listener calls. Scientists have brought back dire wolves using ancient DNA, with the first born on October 1, 2024, over 10,000 years after their extinction (01:08) Rita - I was asked to have my feet washed on Holy Thursday. Since I am a woman, can I accept? Was there a specific reason Jesus only washed the feet of the men? (10:00) Lily (7-years-old) - Did Jesus still love Judas after he betrayed Him? Is it okay to wear a Rosary as a necklace? (12:46) Catholics set to exceed Anglicans for first time since Reformation (20:02) Rob - My godson is a non-practicing Catholic and getting married outside the Church. How can I explain that I can't go to his wedding? (30:19) Alex – Do you think it’s a good idea for someone who sexually assaults a woman to be forced to financially support the child and mother? (37:17) Tommy - What is the Christological perspective from Palm Sunday about God bestowing a great honor on Jesus by giving him a better name before all others? (45:02)

Jesus asked His disciples an important question in Matthew 16:15: “Who do you say I am?” Ligonier Ministries surveyed Americans in 2022 about how they perceived Jesus. Responses to three statements in particular are worth highlighting. First, 54% of Americans and 80% of American evangelicals strongly agreed with the statement, “There is one true God in three persons: God the Father, God the Son, and God the Holy Spirit.” This statement summarizes the doctrine of the Trinity. But 40% of all Americans and 48% of evangelicals strongly agreed with the statement, “Jesus is the first and greatest being created by God.” This statement is a Christological heresy known as Arianism, not to mention an implicit rejection of the Trinity. Finally, 31% of all Americans and 29% of evangelicals strongly agreed with the statement, “Jesus was a great teacher, but he was not God.” How 80% of evangelicals can affirm the Trinity but 29% deny Jesus' deity is an unsolvable math problem. But it's a solvable problem for Christian discipleship. Churches need to do a better job of inculcating what the Bible teaches about who Jesus Christ is. Toward that end, I talk with Robert M. Bowman Jr. about a biblical case for Jesus' deity in this episode of the Influence Podcast. I'm George P. Wood, executive editor of Influence magazine and your host. Robert M. Bowman Jr. is president of the Institute for Religious Research, which provides “evidence-oriented answers to criticisms of the Bible and alternative views of Jesus Christ advocated by skeptics and members of other religions.” He is author, with J. Ed Komoszewski, of The Incarnate Christ and His Critics, published by Kregel Academic.

We begin our study of the Ecumenical Councils by discussion the major kinds of Christological and Trinitarian heresies, and what problem in the human heart they stem from. Much of today's discussion is based on material from Bishop C. FitzSimmon-Allison's "The Cruelty of Heresy" which can be found here.

Send us a textSeries: Mystical TheologyEpisode 39: Alexandria and Antioch: Christological Tendencies, Intro Pt 3, Dr. C. VeniaminIn Episode 39 of our Mystical Theology, the tendencies to be found in Alexandrian and Antiochian Christology are discussed as a prelude to our overview of the Christology of Cyril of Alexandria (d. 444). See also the themes in the Timestamps below.Q&As available in The Professor's BlogRecommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022); The Orthodox Understanding of Salvation: "Theosis" in Scripture and Tradition (2016); The Transfiguration of Christ in Greek Patristic Literature (2022); and Metropolitan Hierotheos Vlachos, Empirical Dogmatics of the Orthodox Catholic Church: According to the Spoken Teaching of Father John Romanides, Vol. 1 (2012), Vol. 2 (repr. ed. 2020).Further bibliography may be found in our "Scholar's Corner" webpage.Join the Mount Thabor Academy Podcasts and help us to bring podcasts on Orthodox theology and the spiritual life to the wider community. Support the showDr. Christopher Veniamin Join The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMY (YouTube) THE MOUNT THABOR ACADEMY (Patreon) Print Books by MOUNT THABOR PUBLISHING eBooks Amazon Google Apple KoboB&NFurther Info & Bibliography The Professor's BlogFurther bibliography may be found in our Scholar's CornerContact us: info@mountthabor.com...

Joel - A Christological Redemptive Prophecy

Dr Jon Moreno delivers the 2025 Rice Lecture Series on Preaching Christ in the Old Testament.

Send us a textIn this first episode of a three part series, my favorite cohost Ellen and I survey the development of the papacy over its first seven centuries. I have to confess that along the way I got somewhat off topic talking about the Roman persecution of the Christians. But it is an interesting subject in itself and worth exploring, and as 31 of the first 32 popes are venerated as martyrs--some with more reason than others--it seems relevant to a discussion of the first centuries of the papacy. In this episode Ellen and I also talk about Christological disputes that divided the early Church, the position of the bishop of Rome vis-à-vis other bishops, and the papacy's relationship with the Emperor Constantine and his successors. That's my way of saying that it turned out longer than I expected. But I hope that you'll listen and enjoy it.This episode includes musician Ernst Stolz playing the pilgrims' song,  "O Roma nobilis" on tenor vielle, recorder and gemshorn. From his YouTube channel "My Years with Early Music: (https://www.youtube.com/watch?v=Wf3_3065gmU)Listen on Podurama https://podurama.com Intro and exit music are by Alexander NakaradaIf you have questions, feel free to contact me at richard.abels54@gmail.com

In this podcast of season 9 we will dig deep in the life and influential career of Philoxenus of Mabbug, a prominent Miaphysite bishop, theologian, and writer within the 5th and 6th-century Syriac Christian tradition. The source outlines his theological contributions, particularly his staunch defense of Cyrillian Christology against Chalcedonian and Nestorian views. It highlights his role in the Christological debates of the era, his significant literary output including the Philoxenian New Testament, and his lasting legacy within the Oriental Orthodox churches, where he is revered as a key figure in shaping their doctrine and spirituality. Ultimately, the text paints a portrait of a dedicated and impactful church leader during a period of significant theological division. www.twinsbiblicalacademy.com

Send us a textSeries: Mystical TheologyEpisode 38: The Nestorian Perspective: Intro to Christology, Part 2, Dr. C. VeniaminIn Episode 38 of our Mystical Theology, the difference between symmetrical and asymmetrical dyophysite Christologies is described, and in the process the Christological views of Theodore of Mopsouestia (c. 350-428) and Nestorius of Constantinople (d. c. 451) are presented as a prelude to the great contribution of Cyril of Alexandria. For other themes included in this presentation, see the Timestamps below.Q&As available in The Professor's BlogRecommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022); The Orthodox Understanding of Salvation: "Theosis" in Scripture and Tradition (2016); The Transfiguration of Christ in Greek Patristic Literature (2022); and Metropolitan Hierotheos Vlachos, Empirical Dogmatics of the Orthodox Catholic Church: According to the Spoken Teaching of Father John Romanides, Vol. 1 (2012), Vol. 2 (repr. ed. 2020).Further bibliography may be found in our "Scholar's Corner" webpage.Join the Mount Thabor Academy Podcasts and help us to bring podcasts on Orthodox theology and the spiritual life to the wider community. Support the showDr. Christopher Veniamin Join The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMY (YouTube) THE MOUNT THABOR ACADEMY (Patreon) Print Books by MOUNT THABOR PUBLISHING eBooks Amazon Google Apple KoboB&NFurther Info & Bibliography The Professor's BlogFurther bibliography may be found in our Scholar's CornerContact us: info@mountthabor.com...

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE: Deuteronomy 7-9; Mark 15 Click HERE to give! Get Free App Here! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome to today's episode of the Daily Radio Bible, where we are on day 67 of our journey through Scripture. Our host, Hunter, guides us through the powerful narratives of Deuteronomy chapters seven through nine and the pivotal events of Mark 15. In this episode, we reflect on God's steadfast love and mercy despite human rebellion, as seen in the Israelites' journey and the sacrificial love of Christ on the cross. Hunter encourages us to see the Bible's invitation to draw closer to Jesus as our advocate and savior. Through prayer, Hunter leads us in seeking God's presence and purpose for our lives. Join us as we explore these profound truths and open our hearts to the wisdom and love of God. Let's walk this journey together, and remember, you are loved. TODAY'S DEVOTION: They were rebellious. They worshiped other gods even after God had rescued them from Egypt. After all that, they would still reject him. Like all people everywhere, we reject God. But God doesn't reject us. I know it sounds like this, like God is wanting to reject them, to do away with them in these passages we've read today. And God knows that's how we often feel, don't we? That God has rejected us, that he despises us, that he wants to judge us. And no doubt, this is what Moses believes to be true about the heart of God. But God's heart is not fully known to Moses yet. He, like we, are seeing things through a glass darkly. But one day, he will see fully. One day, he will fully know the heart of God. The day that he sees Jesus face to face. The day that he sees the Son of God offering himself on behalf of all rebellious humanity. On another mountain on Mount Moriah. On a cross. There in the Christological light of eternity, the true heart of God is being seen by Moses, and the heart he sees far exceeds what Moses could even think or imagine. Moses had to plead over and over again for these people. Over and over again, he falls face down to the ground and pleads time and time again that God would be merciful, and God was merciful. God's mercy was not because these people had somehow merited mercy, but because God had promised Abraham, Isaac, and Jacob that he would find a way to rescue them, to bless them, to make them his own. And his plan was not just for them, but for all people. Mark 15 shows us exactly how God's going to do that by offering himself, by pouring out his self-giving, sacrificial love on the cross, taking punishment on our behalf, ransoming us from sin, death, and the grave. He's doing something about rebel-hearted people there on that cross. He's forgiving them, shedding his blood for them, embracing them. He's rescuing them from their delusion. He has not come to judge the world, but to save the world through him. Someone greater than Moses is our advocate now. Jesus is the greater advocate. Jesus is undoing what Adam did. The vicarious life of Christ was not just for the descendants of Abraham. This was for all humanity. First Corinthians 15 verse 22: For as in Adam all die, so in Christ, all will be made alive. Jesus is a better Moses, and he has come to reveal the Father's heart to the world and to make a way for us to enter in and to occupy, not the land, but life in him. So, let us enter in by faith. God's good heart has been revealed, and you are his. That's a prayer that I have for my own soul. That's a prayer that I have for my family, for my wife, and my daughters, and my son. And that's a prayer that I have for you. May it be so. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

Tertullian, a significant figure in early Western Christianity, is examined for his pivotal role in shaping theological language and defending Christian doctrines. His life, from his Roman upbringing and conversion to Christianity, is explored, highlighting his contributions to Trinitarian and Christological thought. The text also investigates his polemical writings against heresy and his unique perspectives on sacraments and ecclesiology. His later embrace of Montanism, which led to conflict with the mainstream church, is scrutinized. Ultimately, the text assesses Tertullian's complex and enduring legacy, recognizing his lasting influence on Christian thought despite his controversial views and schismatic tendencies. for more in depth video teachings check our online courses: www.twinsbiblicalacademy.com

In this episode of the Reformed Brotherhood, Jesse and Tony delve into Colossians 1:15–20, one of the most profound passages in the New Testament that highlights the supremacy and preeminence of Christ. They explore how this passage serves as a theological anchor, emphasizing Christ's role as Creator, Sustainer, and Reconciler of all things. By unpacking the rich doctrinal truths within this section of Scripture, the hosts show how Paul's words both exalt Christ and address the sufficiency of His work for salvation and reconciliation. The conversation begins by connecting the passage to Paul's broader purpose in Colossians—countering false teachings that diminish Christ's sufficiency. Jesse and Tony emphasize how this "Christological anthem" asserts Christ's universal relevance, not only as the Creator of the cosmos but also as the head of the Church and the source of reconciliation for all creation. They address the layered structure of the passage, reflecting on its poetic rhythm and theological depth, which together form a vivid picture of Christ's unparalleled authority and role in redemption. From understanding Christ as the image of the invisible God to unpacking what it means for Him to hold all things together, Jesse and Tony draw out practical implications for believers. They challenge listeners to reflect on how Christ's preeminence shapes their worship and daily lives and encourage a deeper engagement with Scripture as the ultimate revelation of God in Christ. Key Points: Christ as the Image of the Invisible God: The episode explores how Christ reveals the nature of God to humanity, making the invisible visible. He is the fullness of God in bodily form, perfectly representing the Father. Christ as Creator and Sustainer: Jesse and Tony highlight that all things—visible and invisible, earthly and heavenly—were created through Christ, for Christ, and are held together by Him. His sustaining power underlines His universal authority. Christ as Reconciler: The discussion emphasizes that through the blood of His cross, Christ reconciles all things to Himself, securing peace and restoring creation. This reconciliation highlights His sufficiency for salvation and the futility of seeking anything outside of Him. The Practical Implications of Christ's Supremacy: The hosts reflect on how Christ's preeminence demands our worship, shapes our understanding of salvation, and calls us to live in alignment with His lordship. Questions for Reflection: What does it mean for Christ to be the image of the invisible God, and how does this deepen your understanding of Him? How does recognizing Christ as Creator and Sustainer impact the way you view the world and your place in it? In what ways does the reconciliation achieved through Christ challenge or encourage you in your faith journey? How can the truth of Christ's preeminence shape your worship and daily life?

Can you lose your salvation? Hebrews chapter 6 poses a long debated question in Christianity. When wrestling with questions like these it is important to view them with a Christological hermeneutic. What does Jesus teach on this idea. His parables offer us an effective lens through which to view this question. What we discover is that the problem is that many people taste God's power, but still run away from God's presence. So, when we experience God's power our response must be to follow into a loving relationship with God in obedience.

On January 6 the church has celebrated Epiphany, which brings the Christmas season to a close. Epiphany has been called "Christmas for the Gentiles" since the theme of Epiphany is about the Gospel (and salvation) being intended for all people. We see this in the account of the visit of the Wise Men, which is usually the Gospel reading for the festival of Epiphany. This week we study the Epiphany hymn "Arise and Shine in Splendor" (Hymn 126 in The Lutheran Hymnal), written by Martin Opitz in the seventeenth century. Martin was born and educated in Germany and was a professor of philosophy and literature. This is the only hymn in our hymnal that was written by him.   You might notice something strange about this hymn. Although this is an Epiphany hymn which is about the revelation of God's glory in the person of Jesus, the name "Jesus" is not mentioned once in this hymn. Nor will you find the term Christ, Savior or any other familiar description for Jesus. The reason for this is that the hymn is based on Isaiah 60:1-6 which states: "Arise, shine; For your light has come! And the glory of the LORD is risen upon you. For behold, the darkness shall cover the earth, And deep darkness the people; But the LORD will arise over you, And His glory will be seen upon you. The Gentiles shall come to your light, And kings to the brightness of your rising." This hymn is written from the perspective of an Old Testament believer. The Old Testament believers would not have known the name "Jesus." This hymn is about the general work of the LORD (the Triune God) to shine the LIGHT of salvation in a world that was dying in DARKNESS. The language of this hymn is colorful and brings out the Biblical contrast between light and darkness and God's love of all people and desire that ALL people come to faith and are saved from sin and death.  This hymn is not as Christological as many of our other hymns, but uses descriptive language to describe how God has given us all a natural knowledge that He exists, so that we might seek and find the true God in His revealed Word. It also reminds us of the joy that is ours when we come to know Jesus as our Savior. People of all "nations, tribes, peoples, and tongues" (Revelation 7:10) will be brought to faith and share in the Savior's joys in heaven. Thanks be to God! Join us as we study this hymn about God's desire to save all people, Jew and Gentile alike, and the joy that is ours when we are brought into His Light of salvation!

The Brill Encyclopedia of Early Christianity: Authors, Texts, and Ideas (Brill, 2024) focuses on the history of early Christianity, covering texts, authors, ideas, and their reception. Its content is intended to bridge the gap between the fields of New Testament studies and patristics, connecting a number of related fields of study including Judaism, ancient history and philosophy, covering the whole period of early Christianity up to 600 CE. The BEEC aims both to provide a critical review of the methods used in Early Christian Studies and also to update the history of scholarship. The BEEC addresses a range of traditions, including iconographic, martyrological, ecclesiastical, and Christological traditions, as well as cultic phenomena, such as the veneration of saints. The history of the transmission of texts and the reception of early Christian writers are also addressed. The BEEC focuses on early Christianity from a historical perspective in order to uncover the lasting legacy of the authors and texts until the present day. David G. Hunter is the Margaret O'Brien Flatley Chair of Catholic Theology at Boston College. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Brill Encyclopedia of Early Christianity: Authors, Texts, and Ideas (Brill, 2024) focuses on the history of early Christianity, covering texts, authors, ideas, and their reception. Its content is intended to bridge the gap between the fields of New Testament studies and patristics, connecting a number of related fields of study including Judaism, ancient history and philosophy, covering the whole period of early Christianity up to 600 CE. The BEEC aims both to provide a critical review of the methods used in Early Christian Studies and also to update the history of scholarship. The BEEC addresses a range of traditions, including iconographic, martyrological, ecclesiastical, and Christological traditions, as well as cultic phenomena, such as the veneration of saints. The history of the transmission of texts and the reception of early Christian writers are also addressed. The BEEC focuses on early Christianity from a historical perspective in order to uncover the lasting legacy of the authors and texts until the present day. David G. Hunter is the Margaret O'Brien Flatley Chair of Catholic Theology at Boston College. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

The Brill Encyclopedia of Early Christianity: Authors, Texts, and Ideas (Brill, 2024) focuses on the history of early Christianity, covering texts, authors, ideas, and their reception. Its content is intended to bridge the gap between the fields of New Testament studies and patristics, connecting a number of related fields of study including Judaism, ancient history and philosophy, covering the whole period of early Christianity up to 600 CE. The BEEC aims both to provide a critical review of the methods used in Early Christian Studies and also to update the history of scholarship. The BEEC addresses a range of traditions, including iconographic, martyrological, ecclesiastical, and Christological traditions, as well as cultic phenomena, such as the veneration of saints. The history of the transmission of texts and the reception of early Christian writers are also addressed. The BEEC focuses on early Christianity from a historical perspective in order to uncover the lasting legacy of the authors and texts until the present day. David G. Hunter is the Margaret O'Brien Flatley Chair of Catholic Theology at Boston College. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices

We've donned our festive novelty sunglasses to discuss the true meaning of the season: discussing Christological interpretations of the holidays and leveraging merchandising! Discuss your favorite types of novelty glasses with Horror Vanguard at: bsky.app/profile/horrorvanguard.bsky.social www.instagram.com/horrorvanguard/ www.horrorvanguard.com You can support the show for less than the cost of 8 to 12 more sequels depending on how you count at www.patreon.com/horrorvanguard

St. Nicholas: A Legacy of Faith and Generosity St. Nicholas, the revered Bishop of Myra in Asia Minor, . . . . . . played a significant role in the First Council of Nicaea in 325 AD. This pivotal council resolved the Christological question of the divine nature of Jesus Christ and His relationship to God the Father. It affirmed that Jesus is both fully God and fully human—distinct yet inseparable. St. Nicholas is celebrated not only for his theological contributions but also for the many legends surrounding his generosity and gift-giving. His life and teachings remind us of the deep generosity that stems from faith in Jesus Christ. Hear more within the Homily! St. Nicholas' Lessons As we prepare for Christmas, we are called to a dual transformation: one that rearranges our homes to welcome the Holy Family and the Nativity scene, and, more profoundly, one that reorients our inner lives. This season invites us to ask the Lord for what we truly need. Once we receive His blessings, we are sent forth to proclaim the good news: that God dwells among us, that He is Emmanuel—God with us. Listen more in this inspiring homily and Meditation Media. Listen to: St. Nicholas: A Legacy of Faith and Generosity ----------------------------- Image: St. Nicholas: Czech Painter: Jaroslav Čermák: (lived) 1830-1878 ----------------------------- Gospel Reading: Matthew: 9: 27-31 First Reading: Is 29: 17-24

In this sermon by Chris Romig, the dual meaning of Advent is explored, focusing on both the first and second comings of Jesus. Chris delves into Revelation 1:7-8, emphasizing the foundational importance of this chapter. Verse 7, which describes Jesus' return with the clouds, is highlighted to signify that every eye will witness His second coming. Chris stresses the term "behold," calling for attention to Jesus' climactic return and references both the Old and New Testament where clouds symbolize God's presence. He likens this to General MacArthur's WWII return to provide a relatable historical context. Advent, as Chris explains, is a time not just for reflecting on Jesus' birth but also for anticipating His return. He emphasizes the importance of recognizing both Jesus' first coming as a suffering servant and His second coming as a triumphant king. Chris recounts meeting two elderly church members, including a WWII veteran, to draw parallels to Jesus' return. He discusses the groups mentioned in Revelation 1:7 – those who pierced Jesus and the tribes of the earth – relating them to various modern-day audiences who have rejected God. He also underscores the significance of Christians praying for Israel, highlighting God's enduring covenants with them. The sermon touches on high Christological themes in Revelation, affirming Jesus' dual nature as fully God and eternally existent, embodied in the Alpha and Omega statement.

In this episode, Mike Neglia sits down with Calvin Whittman, the pastor of Green Valley Baptist Church in Henderson, Nevada, to discuss his unique journey to the pulpit and his approach to gospel-centred preaching. Calvin reflects on how his diverse experiences—from serving in the Navy to working as a television and radio news anchor—shaped his communication skills and informed his preaching style. They explore Calvin's emphasis on expository preaching, his disciplined preparation process, and the importance of connecting every sermon to the gospel. Calvin shares practical insights on crafting sermons that are both theologically rich and engaging, including the role of conciseness, transitions, and structure in maintaining audience attention. He also speaks candidly about allowing the Word of God to convict him personally before delivering it to others. Throughout the conversation, Calvin highlights the centrality of the Bible in his preaching, reading full passages to allow Scripture's power to shine through. Whether you're a preacher or someone interested in learning how to communicate with clarity and purpose, this episode is filled with wisdom and encouragement. Bio for Calvin Whittman Calvin Whittman is the pastor of Green Valley Baptist Church in Henderson, Nevada, where he is known for his clear, gospel-centred preaching and his commitment to expository teaching. Calvin felt called to preach at the age of 12, but his journey to the pulpit took him through diverse experiences, including serving in the Navy and working as a television and radio news anchor. His time in broadcast media sharpened his skills in communication, conciseness, and audience engagement—qualities that now define his preaching style. At Green Valley Baptist, Calvin preaches through books of the Bible sequentially, focusing on exposing the truth of the text, connecting it to the gospel, and applying it to contemporary life. His sermons combine thoughtful exegesis, theological depth, and practical application, with a strong emphasis on Christological connections. A disciplined writer, Calvin prepares detailed sermon manuscripts, carefully structuring his messages to ensure clarity and flow. With over 25 years of preaching experience, Calvin continues to grow in his craft, blending theological conviction with engaging delivery. He is passionate about helping others see the power of God's Word to transform lives, always pointing to the ultimate provision of salvation in Jesus Christ. You can listen to Calvin's sermons here:  https://mygvbc.com/ For information about our upcoming training events visit ExpositorsCollective.com  The Expositors Collective podcast is part of the CGNMedia, Working together to proclaim the Gospel, make disciples, and plant churches. For more content like this, visit https://cgnmedia.org/ Join our private Facebook group to continue the conversation: https://www.facebook.com/groups/ExpositorsCollective Donate to support the work of Expositors Collective, in person training events and a free weekly podcast: https://cgn.churchcenter.com/giving/to/expositors-collective

Join Profs. Karoline Lewis, Joy J. Moore, and Matt Skinner for a conversation on the Revised Common Lectionary texts for the Twenty-third Sunday after Pentecost (Ord. 30B) on October 27, 2024.  Tune in to explore the powerful story of Bartimaeus from Mark 10:46-52, focusing on themes of healing, discipleship, and the intriguing delay in Jesus' response. Our hosts also connect the readings from Jeremiah, Job, and Hebrews, discussing restoration, comfort, and the priesthood of Jesus. This episode encourages preachers to delve into the Christological insights these texts offer and reflect on the role of Jesus in our relationship with God. Commentaries for the Twenty-third Sunday after Pentecost (Ord. 30B):  https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-30-2/commentary-on-mark-1046-52-6. Are you preaching on texts for Reformation Sunday? Here is a re-run from 2023: https://www.workingpreacher.org/podcasts/928-reformation-sunday-rebroadcast-from-oct-2023 Watch the full episode on YouTube: https://youtu.be/tYMwadd352I.