Podcasts about Christology

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.

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

A new MP3 sermon from Maidenbower Baptist Church is now available on SermonAudio with the following details: Title: Daily Doctrine: Week 32 (Christology 2 #5) Subtitle: Daily Doctrine's weekly walk Speaker: Jeremy Walker Broadcaster: Maidenbower Baptist Church Event: Teaching Date: 8/7/2025 Length: 38 min.

Join Pastor Chadwick King for an inspiring message at Promise Center Church in Santa Rosa, California. #christianchurch #santarosachurch #promisecenter

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

A new MP3 sermon from Maidenbower Baptist Church is now available on SermonAudio with the following details: Title: Daily Doctrine: Week 31 (Christology 2 #4) Subtitle: Daily Doctrine's weekly walk Speaker: Jeremy Walker Broadcaster: Maidenbower Baptist Church Event: Teaching Date: 7/31/2025 Length: 32 min.

A sermon from our Core beliefs series on who is Jesus 

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

A new MP3 sermon from Maidenbower Baptist Church is now available on SermonAudio with the following details: Title: Daily Doctrine: Week 30 (Christology 2 #3) Subtitle: Daily Doctrine's weekly walk Speaker: Jeremy Walker Broadcaster: Maidenbower Baptist Church Event: Teaching Date: 7/24/2025 Length: 37 min.

In this conversation, I got to catch up with my friend Jacob Erickson, who's doing some inspiring work at Trinity College Dublin, where they've just launched a new Master's in Theology and Social Justice. What struck me most was how Jake and his colleagues are embodying this broader transformation happening in theological education - moving beyond those traditional disciplinary boundaries to create genuinely interdisciplinary spaces where theology isn't just talking aboutother fields, but actually thinking with scientists, activists, and practitioners. We dug into how this shift has happened over the last couple decades - from philosophers bracketing God to study religion as a phenomenon, to theologians like Tillich doing theology of culture, to the changing student body that's bringing questions that don't fit neatly into traditional confessional boxes. Jake's insights about wisdom versus knowledge really hit home - how religious traditions offer this "porous knowledge" that comes with demands and can't be separated from formation and embodiment. And I loved hearing about his work with plant studies and how hanging out with botanists and mycologists at Harvard is opening up new ways of thinking about everything from Christology to what it means to be entangled with other creatures. It's exactly the kind of risky, playful, boundary-crossing work that makes theology come alive. Dr. Jacob J. Erickson is Assistant Professor of Theological Ethics in the School of Religion, Theology, and Peace Studies at Trinity College Dublin. A constructive theologian and theological ethicist, Erickson writes to evoke an ecotheology of planetary conviviality--the playful and just cherishing of life together--in the midst of current ecological crises, ecological injustice, emerging perspectives in the wake of global warming, and new challenges in energy production. You can WATCH the conversation on YouTube Previous Episodes with Dr. Erickson The Becoming of a Lutheran Queer Eco-Process Theologian from North Dakota a Theopoetics of the Earth Apocalyptic #ProcessParty with Catherine Keller & Jacob Erickson ONLINE SUMMIT:⁠⁠⁠⁠⁠⁠⁠ Democracy in Tension - NAVIGATING THE INTERLOCKING CRISES OF DEMOCRACY AND RELIGION ⁠⁠⁠⁠⁠⁠⁠ Democracy today faces profound challenges – polarization, inequality, populist authoritarianism, and widespread cynicism are eroding the foundations of democratic life. Yet, what if democracy's greatest strength lies not in eliminating these tensions, but in productively embracing them?The summit will navigate the complex terrain between political equality and social justice, liberal freedom and democratic sovereignty, and ethical demands and political action. As always, the class is donation-based, including 0. INFO & Sign-Up at ⁠⁠⁠⁠⁠⁠⁠www.HomebrewedClasses.com⁠⁠⁠ ⁠Theology Beer Camp ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠is a unique three-day conference that brings together of theology nerds and craft beer for a blend of intellectual engagement, community building, and fun. Guests this year include John Dominic Crossan, Kelly Brown Douglas, Philip Clayton, Stacey Floyd-Thomas, Jeffery Pugh, Juan Floyd-Thomas, Andy Root, Grace Ji-Sun Kim, Noreen Herzfeld, Reggie Williams, Casper ter Kuile, and more! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Get info and tickets here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. _____________________ 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 70,000 other people by joining our⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

A new MP3 sermon from Maidenbower Baptist Church is now available on SermonAudio with the following details: Title: Daily Doctrine: Week 29 (Christology 2 #2) Subtitle: Daily Doctrine's weekly walk Speaker: Jeremy Walker Broadcaster: Maidenbower Baptist Church Event: Teaching Date: 7/17/2025 Length: 37 min.

Send us a textThat moment when someone attacks your faith but can't handle the truth you're speaking—they don't address your message but instead accuse you of being "unloving" or "prideful." Sound familiar?The gospel has always been what one speaker calls "the sinner's repellent." When shared truthfully, it's never easily palatable. It demands repentance and submission to God's sovereignty—a hard pill to swallow for those seeking spiritual experiences without surrender.We explore how prosperity preachers position themselves as uniquely anointed apostles with special powers, creating entertainment-focused ministries that draw crowds but may present a distorted version of Christianity. These charismatic manifestations sometimes mirror practices found in non-Christian spiritual traditions, yet many believers lack the theological foundation to recognize these deviations.The conversation delves into the critical importance of Christology—understanding who Jesus truly is forms the foundation of authentic faith. Without this, everything becomes distorted. As one participant notes, "If you don't know who Jesus is, start at the book of John," which was specifically written to address Gnostic misunderstandings about Christ's nature.Perhaps most profound is the discussion about predestination and God's sovereign choice in salvation. "If there was no predestination, there would be no grace, because that's where grace began," explains one speaker, highlighting how God's election forms the root of all spiritual blessing.What shines through most clearly is the evident joy these believers find in pursuing greater knowledge of God. Despite being decades into their faith journeys, they speak of growing intensity in their desire to understand God's Word. "I love trying to figure Him out," one person shares—a beautiful testament to lifelong discipleship characterized by both intellectual curiosity and spiritual devotion.Ready to deepen your understanding of authentic faith? Listen now and discover how to stand firm in biblical truth while growing in both knowledge and grace.Support the show

Sunday School | July 13, 2025 | Last lesson on Christology - The Restoration of All Things by Church of the Holy Spirit - Roanoke

What We Believe, 4 of 11 from July 13th, 2025 "Who do you say Jesus is?" Christology by Tyler HofflerSUMMARYThis sermon explores the fundamental question Jesus asked his disciples: "Who do you say that I am?" It delves into the nature of Christ, examining His preeminence, incarnation, hypostatic union, substitutionary atonement, resurrection, and second coming. Tyler emphasizes the importance of understanding Jesus' identity as both fully God and fully man, and how this impacts our faith and daily lives. The sermon challenges listeners to reflect on their personal answer to Jesus' question and how it affects their beliefs and actions.REFLECTION & DISCUSSION QUESTIONS

A new MP3 sermon from Maidenbower Baptist Church is now available on SermonAudio with the following details: Title: Daily Doctrine: Week 28 (Christology 2 #1) Subtitle: Daily Doctrine's weekly walk Speaker: Jeremy Walker Broadcaster: Maidenbower Baptist Church Event: Teaching Date: 7/9/2025 Length: 36 min.

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

Christology—the doctrine of the person and work of Jesus Christ—is foundational to the Christian faith. Today, R.C. Sproul surveys the Bible's revelation of the majesty of Christ from Genesis to Revelation. Request R.C. Sproul's book Everyone's a Theologian, plus lifetime digital access to his 60-message teaching series Foundations and study guide, with your donation of any amount: https://gift.renewingyourmind.org/4169/donate   Live outside the U.S. and Canada? Get the Everyone's a Theologian ebook and lifetime digital access to the Foundations teaching series and study guide with your gift of any amount: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

A new MP3 sermon from Maidenbower Baptist Church is now available on SermonAudio with the following details: Title: Daily Doctrine: Week 27 (Christology 1 #5) Subtitle: Daily Doctrine's weekly walk Speaker: Jeremy Walker Broadcaster: Maidenbower Baptist Church Event: Teaching Date: 7/3/2025 Length: 38 min.

6/29/2025 - Jeremy Sanders

Did you know that scribes altered and expanded Bishop Ignatius' letter to the Ephesians to over twice its original size? This week's episode will examine four of the most controversial additions to Ignatius' authentic letter to see how later editors corrupted his views of the local bishop and Christology.  Visit Amazon to buy your copy of my book Wisdom Christology in the Gospel of John: https://a.co/d/6nFEbZg         Please consider supporting this Podcast and future projects by donating at: https://www.paypal.me/10mintruthtalks   To view the notes from this episode please click the link below: https://docs.google.com/document/d/1h07CThrRhVKI0DUddCHfE2RSa7P5oTN3zq2NZhicE1g/edit?usp=sharing           Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast       Follow us on Twitter at: https://twitter.com/OneGodPodcast 

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

A new MP3 sermon from Maidenbower Baptist Church is now available on SermonAudio with the following details: Title: Daily Doctrine: Week 26 (Christology 1 #4) Subtitle: Daily Doctrine's weekly walk Speaker: Jeremy Walker Broadcaster: Maidenbower Baptist Church Event: Teaching Date: 6/26/2025 Length: 39 min.

Resurrection expert Dr. Gary Habermas returns to discuss Volume 3 of his magnum opus, 'On the Resurrection: Scholarly Perspectives', which includes 500+ scholarly treatments related to the resurrection. From far-left critics to conservative theologians, this collective volume provides a strong overview of everything that has ever been written about the resurrection and includes over 8,000 footnotes!During their conversation, Frank and Gary answer questions like:Why do critical scholars deny miracles but still affirm that Jesus was a miracle worker?Why does Gary think many atheists don't want to say "I do" to Jesus?Is biblical inerrancy a requirement for the Gospel and what about apparent Bible contradictions?What are the 3 things you need in order for Christianity to be true?How do you respond to those who say the deity of God evolved over time?What do creeds teach us about high Christology and how did it get started?What's the best explanation for the rapid growth of early Christianity?If you're looking for the most comprehensive survey of scholarship for and against the resurrection, this is it! Whether you're a skeptic, seeker, or committed believer, this discussion offers rich insight and a reason to take the resurrection seriously. As Gary would say, "It's a bold argument to say that Jesus rose from the dead, but try to get out of it!"Resources mentioned during the episode:PODCAST: Did Jesus REALLY Rise From the Dead? - https://bit.ly/3VnrtiDOn the Resurrection: Evidences (Vol.1) - https://www.amazon.com/dp/1087778603On the Resurrection: Refutations (Vol.2) - https://a.co/d/48jozEvOn the Resurrection: Scholarly Perspectives (Vol.3) - https://www.amazon.com/dp/1087778646Gary's website - https://www.garyhabermas.com/

In this episode Dr. Oord engages with the book written by Tripp Fuller entitled, Divine Self Investment: An Open and Relational Constructive Christology.In the book, Fuller offers a robust constructive Christology that engages three theological registers - historical, existential, and metaphysical.  Beginning Christology not from above or below but from within the Disciple's confession of Jesus as the Christ, Fuller constructs a powerful Open and Relational Christology

Leonardo De Chirico and Mark Gilbert join the program to discuss the enduring significance of the Nicene Creed as it marks its 1700th anniversary. Drawing from their recent edited volume, The Nicene Creed: The Nature of Christian Unity and the Meaning of Gospel Words (Matthias Media), the guests explore how shared creedal language can mask deep theological differences, particularly between evangelical and Roman Catholic traditions. Leonardo De Chirico is a pastor of a Reformed evangelical church in Rome, a scholar of Roman Catholic theology, and a leader in the Reformanda Initiative, which seeks to equip evangelical engagement with Roman Catholicism. Mark Gilbert serves as a chaplain in Sydney, Australia, and leads the ministry Certainty for Eternity, which focuses on evangelism among those from Roman Catholic backgrounds. Both men bring rich theological and pastoral insight to bear on the question of unity in Christ. The conversation traces the origins of the creed, its Trinitarian framework, and the implications of confessing shared historical truths while diverging in doctrinal substance—especially concerning Christology, the church, and salvation. Leonardo and Mark also share personal insights from their ministries engaging Roman Catholics, underscoring the need for unity rooted in biblical truth rather than institutional alignment or superficial consensus. This episode invites thoughtful reflection on what true Christian unity looks like in light of Scripture, and how the creeds function as faithful, yet insufficient, summaries apart from a Reformed understanding of the gospel. Watch on YouTube Chapters 01:11 Introduction 04:03 Background to the Book 11:27 Can We Have Meaningful Unity with Roman Catholics? 17:31 Unity in Truth 25:32 The Trinitarian Theology of the Creed 29:31 The Christology of the Creed 38:16 The Scope and Usefulness of the Nicene Creed 44:31 The Work of Christ 51:50 Pursuing Christian Unity 57:55 Conclusion

The word “heretic” gets bandied about online so much these days that it has become almost meaningless, but it remains an important theological concept with serious implications for the life of the church.   In this unexpectedly sobering Trivia Challenge, Rachel quizzes Erin and Sarah on the meanings and history of major heresies in the church, from Gnosticism to modernism and beyond.  What even is “heresy,” anyway? Where is heresy mentioned in the Bible? How were the ecumenical creeds specifically formulated to combat heresy? What are good and bad ways to respond to heresy in the church? And is heresy still something we actually struggle with today?   Resources referenced in this episode include the following:   Journey through Church History: Student Book - Concordia Publishing House (highly recommended for families and educators!)  Journey through Church History: Leader Guide - Concordia Publishing House  Lutheran Witness: May 2025 – The Lutheran Witness: Councils and Conventions  Lutheran Witness: August 2023 – The Lutheran Witness: Heresies Ancient and Modern  Other sources mentioned include:  Jakob Wendesten (@jakobwendesten) | TikTok  HETERODOX Definition & Meaning - Merriam-Webster  DOXOLOGY Definition & Meaning - Merriam-Webster  36 Bible verses about Heresies  Arianism | Definition, History, Christology, & Controversy | Britannica  Bishop Nicholas Loses His Cool ::: St. Nicholas Center  Did St. Nicholas punch Arius at the Council of Nicaea?  Ecumenical council - Wikipedia  Albigensian Crusade - Wikipedia  Gnosticism | Definition, Texts, Movements, & Influence | Britannica  Connect with the Lutheran Ladies on social media in The Lutheran Ladies' Lounge Facebook discussion group (facebook.com/groups/LutheranLadiesLounge) and on Instagram @lutheranladieslounge. Follow Sarah (@hymnnerd), Rachel (@rachbomberger), and Erin (@erinaltered) on Instagram! Sign up for the Lutheran Ladies' Lounge monthly e-newsletter here, and email the Ladies at lutheranladies@kfuo.org.

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

On todays show Texas Jim leads the Bible Bunch on a talk about Christology, focusing on early Christian practices and their implications. Jim highlighted the significance of baptism into Jesus' name, emphasizing its unprecedented status in Jewish Christianity. The conversation explored the relationship between Jesus and God, referencing Larry Hurtado's work and the inclusion of the Holy Spirit in early Christian worship. The debate included perspectives on Unitarianism, Trinitarianism, and the historical context of messianic expectations. The group also discussed the role of the Holy Spirit in restraining evil and the covenantal nature of baptism, suggesting it universalized circumcision. The discussion delves into Christology, focusing on the psychological and sociological implications of Jesus' teachings contradicting traditional Jewish practices. Speaker 4 argues that Jesus' resurrection should have validated his claims, and Paul's message to the Greeks emphasizes that the gospel provides a clear path to God, contrasting with the "fuzzy lens" of pre-gospel beliefs. The conversation also touches on the theological implications of ignorance and the role of the gospel in clarifying religious choices. The segment concludes with a sponsor's promotional message and a brief acknowledgment of participants. Don't Miss it!

Patrick explores faith, doctrine, and personal stories through spirited exchanges with callers wrestling with questions about LDS Church teachings, prophetic authority, and Catholic belief on salvation and the afterlife. Unexpected turns arise—a discussion on reenacting the Mass outside its sacred setting, a listener’s worry about heaven, Tibetan singing bowls, and contrasting biblical interpretations of figures like Elijah spark fresh perspectives. Every conversation brings both warmth and challenge, inviting listeners into reflection, honesty, and sometimes, a good laugh. Patrick continues his conversation with Mark from the end of the last hour. The conversation started with Mark saying Patrick gave inaccurate information in an old YouTube video. (00:34) Josephine – I heard you say that we go to heaven with our husbands. I very much disagree. (18:31) Luke - My friend has an obsession with the mass to the point where he recites the whole mass himself and wants me to sit through it. Is this appropriate? (21:10) Jaime - I am a Deacon in formation. Can Patrick recommend a St. Thomas Aquinas book to help understand Christology? (27:25) Jonni (email) – Is it okay to gift someone Tibetan Singing Bells? (38:43) Michael - Is it true that the bible teaches that the dead are only asleep? (40:55)

The last sermon series from Pastor Brandon will present his "last words" to Calvary Chapel Twin Peaks. These last words will put in one place his core teachings.

Grace Ji-Sun Kim joined me at Holy Trinity Lutheran Church in Durham for a fantastic live Pentecost Podcast, and let me tell you, the Spirit was moving! Grace had just preached at Duke's chapel that morning (complete with a birth story analogy that had people talking), and we dove deep into the connections between creation's hovering spirit and the fire that made us human as a species. We explored how every culture has words for spirit that sound like breath and why starting theology with the Spirit instead of Christology might just revolutionize how we do church. Grace's latest book "When God Became White" sparked some serious conversation about how our imagery of God shapes everything from patriarchy to racism, and why the church desperately needs to reckon with these colonial legacies. Plus, I may have gotten a little too fired up connecting Pentecost to evolutionary biology and the role of fire in human development - but hey, that's what happens when you put theologians in a room together. If you want more conversations like this, come join us at Theology Beer Camp 2025 in Minnesota. Join the Online Class & get all of Grace's lectures:⁠⁠⁠⁠⁠⁠⁠ Rediscovering the Spirit: Hand-Raisers, Han, & the Holy Ghost⁠⁠⁠⁠⁠⁠⁠ Grace Ji-Sun Kim is a professor of theology at Earlham School of Religion and host of the Madang podcast. Previous Episodes with Grace Intercession at the Intersection: The Gender-Bending History of the Holy Spirit Before There Was a Bible & the Messy Origins of Spirit Doctrine Jumping Vatican Barriers and Chasing the Spirit Feminist Christology When God Became White Surviving God Godly QnA a Theology of Visibilit What is Intersectional Theology The Prophetic Life of the Spirit Embracing the Other and Reading the Bible Keeping Hope Alive ⁠⁠Theology Beer Camp ⁠⁠⁠⁠⁠is a unique three-day conference that brings together of theology nerds and craft beer for a blend of intellectual engagement, community building, and fun. This event features a lineup of well-known podcasters, scholars, and theology enthusiasts who come together to "nerd out" on theological topics while enjoying loads of fun activities. Guests this year include John Dominic Crossan, Kelly Brown Douglas, Philip Clayton, Stacey Floyd-Thomas, Jeffery Pugh, Juan Floyd-Thomas, Andy Root, Grace Ji-Sun Kim, Noreen Herzfeld, Reggie Williams, Casper ter Kuile, and more! ⁠⁠⁠⁠⁠Get info and tickets 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

We are working through a book of systematic theology called "Daily Doctrine" by Kevin DeYoung (Crossway). We hope that you will join us and engage with the book as we seek to learn more about the God of heaven, and what the knowledge of him means for his pilgrim people upon earth. The whole video series can be found here: https://youtube.com/playlist?list=PLydzd6kZnPWdDUP1Dj9CIV_hSp42WEeMb&si=ACvRi4lPPuAH1jqx If you are in the UK you can get the book here: https://amzn.to/3ZX4ICu or https://www.icmbooks.co.uk/product/38356/Daily-Doctrine-A-One-Year-Guide-to-Systematic-Theology or https://uk.10ofthose.com/product/9781433572852/daily-doctrine-hardback. If you are in the US you can get the book here: https://amzn.to/3VSrTNq or https://www.heritagebooks.org/products/daily-doctrine-deyoung.html. Direct from Crossway: https://www.crossway.org/books/daily-doctrine-hcj/ Logos users: https://www.logos.com/product/299143/daily-doctrine-a-one-year-guide-to-systematic-theology

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.

Today we’re shifting gears. We’ve had an eighteen-episode class delving into biblical and contextual study of 1 Corinthians. Then last time we had an interview with someone struggling with mental health. For the next several weeks we’re going deep into Christology. This is going to be a five-part series of interviews with Brandon Duke reviewing an important book that came out last November defending the deity of Christ from a trinitarian perspective. In what follows Brandon and I discuss the arguments they make and respond to them. Our hope is that this series will (1) build your confidence in your biblical unitarian faith, (2) train you to see the flaws in their approach, and (3) equip you with responses to these types of arguments. Together Brandon and I offer two complimentary lenses through which to analyze and respond. Whereas Brandon is well versed in analytic theology and the philosophical approach, I’m more specialized in the exegesis of biblical texts in their original languages and historical context. Together I think we make a great team to guide you through this journey. Today’s episode is about divine honors. Did Jesus receive honors only appropriate for God? If so, does that imply that he just is God? Listen in to find out.   Listen on Spotify   Listen on Apple Podcasts —— Links —— Dale Tuggy’s Stanford Encyclopedia Article on the Trinity. Here’s a link to the subsection on Positive Mysterianism Here’s the link to the Chalcedonian Creed from CARM. Learn more about apophatic theology here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them 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.

This week's Q&A dives deep into expanding our pneumatological horizons with Grace Ji-Sun Kim as we gear up for Pentecost Sunday. We tackle some fantastic questions about the Hebrew "ruach" versus Greek "pneuma," unpack how Greco-Roman philosophy (thanks, Plato!) shaped early Trinitarian debates, and explore the fascinating gender fluidity of Spirit language throughout church history - spoiler alert: the Spirit was feminine in early Syriac and Hebrew texts before patriarchal translations masculinized everything. Grace brilliantly connects the Asian concept of chi to global understandings of life-giving spirit found everywhere from Africa to indigenous Hawaiian traditions, making the case that syncretism isn't scary when you realize Easter and Christmas are already pagan mashups. We discuss how starting with pneumatology instead of Christology opens up interfaith dialogue, since everyone from Muslims to Buddhists has some concept of divine breath or energy. Plus, we get into the nitty-gritty of how embodied Spirit theology intersects with liberation work - because apparently all roads lead to the Spirit, whether you're fighting for climate justice, racial justice, or just trying to figure out why we keep praying "Come, Spirit, come" when the Spirit's supposedly already here. You can ⁠join the class and get Grace's lectures here⁠ and ⁠watch the conversation on YouTube here.⁠ ⁠⁠⁠ ⁠⁠Grace Ji-Sun Kim⁠⁠ is a professor of theology at Earlham School of Religion and host of the ⁠⁠Madang podcast⁠⁠. Previous Episodes with Grace Before There Was a Bible & the Messy Origins of Spirit Doctrine⁠ Jumping Vatican Barriers and Chasing the Spirit⁠ ⁠⁠Feminist Christology⁠⁠ ⁠⁠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 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. Learn more about your ad choices. Visit megaphone.fm/adchoices

All the Episodes of the Heidelcast Subscribe to the Heidelcast! Browse the Heidelshop! On X @Heidelcast On Insta & Facebook @Heidelcast Subscribe in Apple Podcast Subscribe directly via RSS Call The Heidelphone via Voice Memo On Your Phone The Heidelcast is available wherever podcasts are found including Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES How To Subscribe To Heidelmedia The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg Catechism Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008) Why I Am A Christian What Must A Christian Believe? Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

Oftentimes, theologians will approach the doctrine of Christology in an isolated way, rarely bringing the doctrine of the Trinity into the discussion. As a result, we have succumbed to many… Download Audio

Is Christ a genuine member of the human race? Some Catholic and Protestant apologists say, no, Jesus is not a real human person. The biblical authors, however, are adamant that Jesus is, in fact, a real human person. This week's episode explores the reasons behind the significant divide between New Testament theology and the Christology of apologists. Visit Amazon to buy your copy of my book Wisdom Christology in the Gospel of John: https://a.co/d/6nFEbZg     Please consider supporting this Podcast and future projects by donating at: https://www.paypal.me/10mintruthtalks                                 To view the notes from this episode please click the link below: https://docs.google.com/document/d/1TzmXH_BPwjRmKB0TS0gZdO6txipygn2aqErT93jPbYc/edit?usp=sharing       Check out some of my videos on YouTube at: https://www.youtube.com/@BiblicalUnitarianPodcast   Follow us on Twitter at: https://twitter.com/OneGodPodcast 

Jesus is called the Savior. But what do we need Him to save us from? Today, R.C. Sproul unfolds the biblical meaning of salvation, emphasizing our need for deliverance from the righteous judgment of our holy God. Get lifetime digital access to R.C. Sproul's 12-message teaching series Names of Jesus with your donation of any amount. We'll also send you the booklet The Word Made Flesh: The Ligonier Statement on Christology: https://gift.renewingyourmind.org/4020/donate   Live outside the U.S. and Canada? Request the digital teaching series and the Christology Statement ebook for your donation of any amount: https://www.renewingyourmind.org/global   Watch The Word Made Flesh: The Ligonier Statement on Christology: https://youtu.be/Vf8YpU4ZG0Q?si=vhwzvVzL1crpdyHE   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

“In the beginning was the Word.” The opening of John's gospel applies an astonishing title to Jesus. Today, R.C. Sproul teaches that Christ is the eternal Logos: the source, sustainer, and purpose of everything that exists. Get lifetime digital access to R.C. Sproul's 12-message teaching series Names of Jesus with your donation of any amount. We'll also send you the booklet The Word Made Flesh: The Ligonier Statement on Christology: https://gift.renewingyourmind.org/4020/donate   Live outside the U.S. and Canada? Request the digital teaching series and the Christology Statement ebook for your donation of any amount: https://www.renewingyourmind.org/global   Watch The Word Made Flesh: The Ligonier Statement on Christology: https://youtu.be/Vf8YpU4ZG0Q?si=vhwzvVzL1crpdyHE   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

More than any other title, Jesus called Himself the Son of Man. What does it mean? Today, R.C. Sproul explains what this majestic title reveals about Christ's identity, authority, and mission. Get lifetime digital access to R.C. Sproul's 12-message teaching series Names of Jesus with your donation of any amount. We'll also send you the booklet The Word Made Flesh: The Ligonier Statement on Christology: https://gift.renewingyourmind.org/4020/donate   Live outside the U.S. and Canada? Request the digital teaching series and the Christology Statement ebook for your donation of any amount: https://www.renewingyourmind.org/global   Watch The Word Made Flesh: The Ligonier Statement on Christology: https://youtu.be/Vf8YpU4ZG0Q?si=vhwzvVzL1crpdyHE   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Jesus is Lord. This statement is more than a mere sentiment. It's a declaration of allegiance to the risen and reigning Son of God. Today, R.C. Sproul teaches on the significance of Christ's lordship. Get lifetime digital access to R.C. Sproul's 12-message teaching series Names of Jesus with your donation of any amount. We'll also send you the booklet The Word Made Flesh: The Ligonier Statement on Christology: https://gift.renewingyourmind.org/4020/donate   Live outside the U.S. and Canada? Request the digital teaching series and the Christology Statement ebook for your donation of any amount: https://www.renewingyourmind.org/global   Watch The Word Made Flesh: The Ligonier Statement on Christology: https://youtu.be/Vf8YpU4ZG0Q?si=vhwzvVzL1crpdyHE   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Holy smokes, theology nerds – buckle up for a prophetic ride through Black Christology that'll completely recalibrate your understanding of Jesus and faith in times of empire. I am joined by Dr. Adam Clark as he traces the revolutionary lineage from Howard Thurman's mystical Jesus who refuses the "hounds of hell" (after being called a traitor to dark peoples for following Christianity), through Albert Cleage's literal Black Messiah who'd be riding in the colored section of Jim Crow buses, to James Cone's God who shows up at the lynching tree. At a moment when Christian nationalism weaponizes the gospel to enforce xenophobic authoritarianism, this prophetic tradition reminds us that authentic Christian witness is found in loving solidarity with the crucified of today. This isn't polite reflection, friends – it's resistance theology that exposes how God deliberately identifies with the oppressed, choosing foolishness to shame the wise and weakness to shame the strong. This episode might flip your theological world upside down, but that's precisely what good theology should do. To get Adam's lecture and four more, join the class,⁠⁠The Many Faces of Christ Today⁠⁠. You can WATCH the conversation on YouTube Dr. Adam Clark is Associate Professor of Theology at Xavier University. He currently serves as co-chair of Black Theology Group at the American Academy of Religion, actively publishes in the area of black theology and black religion and participates in social justice groups at Xavier and in the Cincinnati area. He earned his PhD at Union Theological Seminary in New York where he was mentored by James Cone. Previous Episodes w/ Adam: Thinking Liberation From Contemplation to Liberation The Living & Liberating Mystery Cancel Culture, Rogan, Whoopi, Chappelle, & the NFL Gary Dorrien & Adam Clark: James Cone and the Emergence of Black Theology Serene Jones & Adam Clark: Theology Matters and the Legacy of James Cone The Crisis of American Religion & Democracy: 1/6 a year later Christmas, BLM, Abortion, & the War on White Evangelicalism Jan 6th Theological Debrief: Adam Clark and Jeffrey Pugh Adam Clark: What is Black Theology? From Lebron James to the Black Panther: Black Theology QnA w/ Adam Clark Adam Clark: James Cone was right 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. Learn more about your ad choices. Visit megaphone.fm/adchoices

We must not think of Christ's incarnation as a mixture: partially of God and partially of man. Nor should we imagine that He is two persons. Today, Sinclair Ferguson reminds us why getting our Christology right is so important. Read the transcript: https://ligonier.org/podcasts/things-unseen-with-sinclair-ferguson/one-person-two-natures/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts