Podcasts about Dunn

In this segment, Mark is joined by Retired Marine Corps Colonel William Dunn. Dunn is also the President of Strategic Resilience Group. He shares his preview of the Trump and Putin meeting set to take place on Friday in Alaska. He also shares his thoughts on Defense Secretary Pete Hegseth calling for a tougher military.

In hour 3, Mark is joined by Retired Marine Corps Colonel William Dunn. Dunn is also the President of Strategic Resilience Group. He shares his preview of the Trump and Putin meeting set to take place on Friday in Alaska. He also shares his thoughts on Defense Secretary Pete Hegseth calling for a tougher military. He is then joined by Anna Giaritelli, a Homeland Security Reporter for the Washington Examiner. After five years, she is now telling her DC crime victim story. It is headlined, "A Man Went to Prison for Assaulting Me. DC Police Crime Stats Show he was Never Arrested." He's later joined by Anna Giaritelli, a Homeland Security Reporter for the Washington Examiner. After five years, she is now telling her DC crime victim story. It is headlined, "A Man Went to Prison for Assaulting Me. DC Police Crime Stats Show he was Never Arrested." They wrap up the show with the Audio Cut of the Day.

In hour 1 of The Mark Reardon Show, Mark discusses some of Scott Jennings latest CNN roundtable comments and how he refuses to back down against liberal pundits. Mark is then joined by Elliott Davis, a Retired FOX Two Investigative Reporter. He shares his thoughts on the paycheck controversy involving former St Louis Comptroller Darlene Green. He is later joined by Former Missouri State Senator Bill Eigel who is also currently seeking the Republican nomination for St. Charles County Executive. Bill discusses St Charles City Council members considering the approval for a proposed data center in St Charles. How would it impact the area and citizens? In hour 2, Sue hosts, "Sue's News" where she discusses the latest trending entertainment news, this day in history, the random fact of the day, and much more. Mark is then joined by Gloria Rodriguez, the Attorney for the Osundairo brothers that were wrongly accused of beating Jussie Smollett for being black. She reacts to the new Netflix documentary on Jussie Smollett. They wrap up the hour discussing Taylor Swift joining the Kelce brothers podcast to announce her new album, talk about her tour, and her relationship with Travis Kelce. In hour 3, Mark is joined by Retired Marine Corps Colonel William Dunn. Dunn is also the President of Strategic Resilience Group. He shares his preview of the Trump and Putin meeting set to take place on Friday in Alaska. He also shares his thoughts on Defense Secretary Pete Hegseth calling for a tougher military. He is then joined by Anna Giaritelli, a Homeland Security Reporter for the Washington Examiner. After five years, she is now telling her DC crime victim story. It is headlined, "A Man Went to Prison for Assaulting Me. DC Police Crime Stats Show he was Never Arrested." He's later joined by Anna Giaritelli, a Homeland Security Reporter for the Washington Examiner. After five years, she is now telling her DC crime victim story. It is headlined, "A Man Went to Prison for Assaulting Me. DC Police Crime Stats Show he was Never Arrested." They wrap up the show with the Audio Cut of the Day.

In 2025, antitrust and consumer protection remain hot topics in the legal world as a new Congress and Administration begin. Join this FedSoc Forum as we discuss possible antitrust and Federal Trade Commission reforms in the 119th Congress.Featuring:Adam Cella, Chief Counsel for the Administrative State, Regulatory Reform, and Antitrust, House Committee on the JudiciaryThomas DeMatteo, Chief Counsel, Senate Judiciary CommitteeDaniel Flores, Senior Counsel, Committee on Oversight and Reform, U.S. House of RepresentativesLynda Garcia, Chief Counsel to Senator Cory A. Booker, U.S. Senate Judiciary Committee at United States SenateModerator: Svetlana Gans, Partner, Gibson, Dunn & Crutcher

In this episode of the Dietitian Boss podcast, Libby Rothchild, founder of Dietitian Boss, engages in a conversation with Stacy Dunn, MS, RDN, founder of Nutrition Jobs and Dietitian Salaries—to explore the growing demand for remote dietitian jobs. Stacey brings over 30 years of experience in the field and offers empowering insights into how dietitians can thrive in today's evolving job market. Whether you're a new graduate, a career changer, or a seasoned professional eyeing a flexible role, this episode offers a goldmine of practical advice and motivational insight. From resume tweaks to embracing AI, Stacey reminds us that the sky's the limit in the world of dietetics—if you're willing to innovate and show your value. Bio: Stacey Dunn-Emke, MS, RDN is a Registered Dietitian and the Founding Owner of NutritionJobs, a career portal for dietitians and nutrition professionals and DietitianSalaries.com, an anonymous salary survey tool. She is the author of The Dietetic Resume Guide and specializes in boosting professional opportunities for dietitians, students, and interns, with jobs, coaching and courses on Creating a Modern Winning Dietetic Resume, An Optimized LinkedIn Profile, and Job Interview Prep. Stacey regularly hosts LinkedIn Live Events, spotlighting dietitian careers and modern employment opportunities, aiming to build confidence and knowledge. Stacey brings her vast work experience to the dietetic career coaching table, where she has worked as a Clinical Dietitian, Nutrition Writer, Outpatient Dietitian, Clinical Nutrition Manager, and Research Dietitian with Dr. Dean Ornish. She has appeared on the Oprah Winfrey Show and MSNBC TV. She is a frequent speaker, including for The Academy of Nutrition and Dietetics, The California Academy of Nutrition and Dietetics, and Harvard Medical School. She has served on the Board of the Bay Area Dietetic Association, including President-Elect, was awarded Outstanding Dietitian, Outstanding Dietitian of the Year, and Recognized Young Dietitian. She lives with her family in San Francisco.

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.

PART 1 On this episode of Native ChocTalk, my cousin, Cheryl and I took a road trip into the heart of Choctaw country to explore the fascinating and little-known history of Tamaha, Oklahoma - a town with stories that are anything but small. As we meandered along banks of the Arkansas River, we met a local gentleman walking his dogs. That chance encounter led me to Tonia Brannan - an unofficial town historian with a deep connection to the land, the stories, and the Choctaw history embedded in the soil who shares it all with me today. From early ferry landings of the Choctaw trading points following Removal, to a Civil War steamboat raid led by Confederate Cherokee General Stand Watie, to the very first prisoner of the Tamaha jail, and even the scrappy boxing legend Wild Wilson Dunn, a Choctaw man who claimed to be Osage and once fought Jethro's dad from the show, The Beverly Hillbillies - Tamaha has seen it all! (By the way - know any Choctaws with the last name Dunn? Let me know!) Native ChocTalk Facebook page: https://www.facebook.com/nativechoctalkpodcast All Podcast Episodes: https://nativechoctalk.com/podcasts/

PART 2 On this episode of Native ChocTalk, my cousin, Cheryl and I took a road trip into the heart of Choctaw country to explore the fascinating and little-known history of Tamaha, Oklahoma - a town with stories that are anything but small. As we meandered along banks of the Arkansas River, we met a local gentleman walking his dogs. That chance encounter led me to Tonia Brannan - an unofficial town historian with a deep connection to the land, the stories, and the Choctaw history embedded in the soil who shares it all with me today. From early ferry landings of the Choctaw trading points following Removal, to a Civil War steamboat raid led by Confederate Cherokee General Stand Watie, to the very first prisoner of the Tamaha jail, and even the scrappy boxing legend Wild Wilson Dunn, a Choctaw man who claimed to be Osage and once fought Jethro's dad from the show, The Beverly Hillbillies - Tamaha has seen it all! (By the way - know any Choctaws with the last name Dunn? Let me know!) Native ChocTalk Facebook page: https://www.facebook.com/nativechoctalkpodcast All Podcast Episodes: https://nativechoctalk.com/podcasts/

Erica Dunn is a prolific musician who sings, writes, and plays guitars, keys, and other assorted instruments in Mod Con, Palm Springs, and Tropical Fuck Storm - whose fourth studio album Fairyland Codex is out now. TFS are also touring Europe, UK, US, Canada, and Australia. Visit tropicalfstorm.bandcamp.com for dates, tickets, and records.

Andrew Dunn, publisher of Longleaf Politics and editorial writer for the Charlotte Observer, joins us for a candid conversation about the state of media, politics, and his journey through both in this one-on-one conversation with Brian. A former advisor to Lt. Governor Dan Forest's gubernatorial campaign, Dunn brings an insider's perspective to both the press and politics — and he's not shy about calling out Republicans or Democrats when the moment calls for it. The Do Politics Better podcast is sponsored by New Frame, the NC Travel Industry Association, the NC Beer & Wine Wholesalers Association, the NC Pork Council, and the NC Healthcare Association.

Joyce talks about lack of trust in the media and even in the government, President Trump considering federalizing Washington DC to control crime in the area. Jeanine Pirro talks about lowering the age of accountability to 14 after winning the United States Attorney for the District of Columbia seat.The FBI to assist state and local police in locating House Democrats who fled Texas to prevent Texas redistricting vote, FAIR talks about legality of Sanctuary cities when immigration is a federal issue. Professional advisor and former Senior Advisor to the President of the United States Anita Dunn speaks about President Biden's health and involvement in key decision making. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This week on Songwriter Connection, we welcome the powerhouse talent that is Deborah Allen! A multi-talented singer, songwriter, and performer, Deborah made waves on both the country and pop charts with her smash hit “Baby I Lied”, but her influence goes far beyond her own recordings. She's penned hits for a stunning range of artists, including Brooks & Dunn, Conway Twitty, Patty Loveless, Tanya Tucker, John Conlee, and even legends like Diana Ross, Sheena Easton, and Fleetwood Mac.We dive deep into her incredible journey through the music industry, explore the stories behind some of her most iconic songs, and get a behind-the-scenes look at what inspires her writing. Don't miss this fascinating conversation with a true Nashville icon!Support this podcast at — https://redcircle.com/songwriter-connection/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Send us a textWhat does it really take to chase country music dreams while keeping your life in balance? In this heartfelt conversation with rising country artist Trey Calloway, we pull back the curtain on the realities of the Nashville music scene and the personal sacrifices that come with pursuing passion.Trey opens up about his latest single "She Don't Break It," co-written with legendary songwriter Terry McBride (known for hits with Brooks & Dunn and George Strait) and produced by Brandon Hood, whom Trey describes as "Nashville's best kept secret." The song represents Trey's commitment to authentic country music that connects immediately with audiences—"By the second or third chorus, they're singing along with it," he shares.The most compelling moments come when Trey reveals the personal challenges of his musical journey. Unlike many artists who move to Nashville in their youth, Trey arrived in his late twenties—"past the ego stuff, past the drinking and partying." Now he navigates a complex life triangle between Nashville (where he works), South Carolina (where his wife lives), and his hometown (where his son lives). "It's been tough," he admits, "but we're closer than we've ever been."With refreshing honesty, Trey discusses the balance between ambitious dreams and practical planning: "If I don't make it in the music business, I'm going to start a restaurant down at the beach." His journey reminds us that behind every song on the radio is a real person making real sacrifices, finding joy in the creative process, and holding onto what matters most along the way.Whether you're a country music fan or simply appreciate stories of passion and perseverance, Trey's insights offer a genuine glimpse into the heart of a working musician chasing dreams while keeping his feet firmly planted on the ground. Listen now and discover why authentic storytelling remains at the core of great country music.LinksJay Franze: https://JayFranze.comVirtually You: https://www.virtuallyyouva.com/Trey Calloway: https://treycallowaymusic.com/Jay Franze, Instagram: https://www.instagram.com/jayfranze/ Support the show

This is Chapter 2 of my sporadic series. Thanks Brandon & Shakyra for participating!Video Editor: KiKiD484KiKi's Website: https://kikid484.carrd.co/KiKi's YouTube Channel: https://www.youtube.com/@kikid484Brandon's Website: https://brandonpjenkins.carrd.co/Brandon's YouTube Channel: https://www.youtube.com/@duffthemonkey5Shakyra's Website: https://www.shakyradunnva.com/Shakyra's YouTube Channel: https://www.youtube.com/@seerofwordsMy Website: https://robertjacksonvo.carrd.co/My YouTube Channel: https://www.youtube.com/@robertjackson6644

Ann talks with Van Davis about this year's Rockin Luau and the money raised going to Flood Victims. Donna Dunn and Kimberly Cables sit down to talk about the Bell County Senior Expo, and we get some great music from Stephen Perez. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dear listeners, This week on the Hemp Show, we're dropping the needle on a very special commemorative box set from the 2025 Global Industrial Hemp Fiber Summit in Raleigh, North Carolina. In this first installment — Sides 1 and 2 — of a three-episode miniseries, we hear from a wide range of voices building the fiber side of the hemp industry from the ground up: farmers, machine makers, wet processors, entrepreneurs and professors. They're working in the field and in the lab, bridging research and manufacturing, and helping steer the industrial hemp conversation back to its core: fiber, hurd and regenerative purpose. NIHC's Global Fiber Hemp Summit in Raleigh was special. No question about that. And I thought it deserved special treatment here on the podcast. I am hopeful that I was able to capture the energy in the room. I interviewed nearly 40 people during the summit, and they each have a story to tell about their part of the supply chain. Forty interviews is too long for one show. It's too long for two shows. but it's perfect for this three-disc set. I'm calling it a “box set” because that's how it feels — like a classic record album like "All Things Must Pass," "Joe's Garage," "Europe '72," or "The Last Waltz." Thank you for indulging me. — eric Side One — Voices Featured: • Guy Carpenter – President, Bear Fiber [00:02:25] • Maciej Kowalski – Founder, Kombinat Konopny, Poland [00:05:06] • Hardy Sullivan – Managing Director, THIES US [00:12:24] • Bryan Wilson – Project ELI, Environmental Living Industries, Texas [00:15:56] • Dan Matthews – Project Manager, Tatham Ltd., U.K. [00:17:52] • Shira Adler – Founder, EcoSynergy LLC [00:20:18] • Anjli Kumar – Founder, Inner Bark Heritage [00:23:07] • Alejandro Diaz – Hemp Fortex [00:25:45] • Rick Brown – Brown Family Farms & Produce N.C. [00:29:04] Side Two — Voices Featured: • Larry Smart – Hemp Geneticist, Cornell University [00:35:25] • Monique Anderson – Farmer, Orangeburg County, S.C. [00:38:57] • Morris Beegle – Founder, WAFBA/Let's Talk Hemp [00:41:39] • Keith Dunn – East Coast Hemp Supply, Dunn, N.C. [00:42:11] • David Suchoff – North Carolina State University [00:46:37] Stay tuned for sides 3 and 4.   Sponsors IND Hemp https://www.indhemp.com Americhanvre Cast-Hemp https://www.americhanvre.com King's AgriSeeds https://www.kingsagriseeds.com Forever Green – Distributors of the KP4 Hemp Cutter https://www.hempcutter.com National Hemp Association – Advocating for hemp farmers and the fiber industry https://www.nationalhempassociation.org Special thanks to the National Industrial Hemp Council of America for sponsoring our travel to the Global Fiber Summit https://www.nihcoa.com

Kenneth Dunn transitioned from working on food insecurity issues with the United Nations to creating premium food experiences for culinary curious travelers through Eating Europe, the company he founded in 2011. What started as a single experience in Rome quickly expanded to Florence and beyond. Eating Europe now offers food tours in 20 cities and has welcomed over 450,000 guests and earned more than 10,000 five-star reviews. www.eatingeurope.comThe Connected Table is broadcast live Wednesdays at 2PM ET and Music on W4CY Radio (www.w4cy.com) part of Talk 4 Radio (www.talk4radio.com) on the Talk 4 Media Network (www.talk4media.com).  The Connected Table Podcast is also available on Talk 4 Media (www.talk4media.com), Talk 4 Podcasting (www.talk4podcasting.com), iHeartRadio, Amazon Music, Pandora, Spotify, Audible, and over 100 other podcast outlets.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-connected-table-live--1277037/support.

*Episode disclaimer: today's episode will discuss the recent Hockey Canada trial verdict and sexual abuse which some listeners may find triggering. Listener discretion is advised.* Host Sarah Burke welcomes back Jennifer Dunn, Executive Director of the ⁠London Abused Women's Centre⁠ to discuss the recent acquittal of five former Team Canada World Junior Hockey Players in a high profile sexual assault case based in London, Ontario. Dunn shares her emotional response to the verdict and walks the audience through implications for survivors, the challenges faced by victims in the legal system including EM, and the need for systemic change to support survivors and hold perpetrators accountable. They also discuss consent and the importance of educating future generations, especially within hockey culture. More about Jennifer Dunn: Jennifer Dunn is the Executive Director of the London Abused Women's Centre, a feminist, abolitionist agency that provides abused and exploited women and children over the age of 12 with hope and help. ⁠https://www.lawc.on.ca/⁠ RESOURCES: Government of Canada, Public Health Agency of Canada, Find family violence resources and services in your area: ⁠https://www.canada.ca/en/public-health/services/health-promotion/stop-family-violence/services.html⁠ Shelter Safe: A resource to finding all shelters across Canada ⁠https://www.sheltersafe.ca/⁠ Resources in Canada for Family and Intimate Partner Violence ⁠https://www.casw-acts.ca/en/resources/family-and-intimate-partner-violence⁠ The Assaulted Women's Helpline: A free, anonymous telephone line for women in Ontario experiencing any form of abuse. ⁠https://www.awhl.org/donate This show is sponsored by BetterHelp. Find out more: ⁠⁠https://betterhelp.com/womeninmedia⁠⁠ Connect with Sarah and Women in Media Network: ⁠⁠https://www.womeninmedia.network/⁠⁠ ⁠⁠https://www.instagram.com/wimnetwork⁠⁠ ⁠⁠https://www.instagram.com/burketalks Learn more about your ad choices. Visit megaphone.fm/adchoices

Brad went to see one of his favorite country acts, Brooks & Dunn on Saturday! Name your top 3 country music stars!

See omnystudio.com/listener for privacy information.

How do you bring AI into your agency — without losing the personal touch that made you successful in the first place? Kirstin Dunn started Semple Property Group from her dining room table back in 2013. Since then, she's grown the business to over $54 million, all through strong relationships and exceptional service. Now, she's taking things to the next level — integrating AI tools across every part of her operation. In this episode, Kirstin shares how she's saving hundreds of hours for her team while still delivering the standout service her clients love. In this episode, you'll learn: How one AI tool helped save 17+ hours per week The moment Kirstin realised AI could transform her workflows How to spot the right workflows for automation Which AI tools are powering her business today Her team-friendly for easy adoption Why she uses a one-in, one-out rule for AI subscriptions How she trains her team to get the most out of each new tool Chapters: [FLIGHTCAST_CHAPTERS] Resources Mentioned: ChatGPT: https://openai.com/ Fyxer AI: https://www.fyxer.com/ Go List: https://www.golist.com.au/ RiTA: https://www.cotality.com/au/products/rita Connect with Kirstin Dunn LinkedIn: https://www.linkedin.com/in/kirstin-dunn-7a92a631/ Semple Property Group: https://www.semplepg.com.au/ Discover More From Elite Agent & Samantha McLean Join the Spark Community for Innovation in Real Estate: https://spark.eliteagent.com Sign up for The Brief for Daily Real Estate News: https://thebrief.eliteagent.com Explore AI Tools, Prompts and Workflows for Real Estate: https://aipoweredagents.com Connect with Elite Agent on Socials Instagram: @eliteagentmag Twitter/X: https://x.com/eliteagentmag LinkedIn: https://www.linkedin.com/company/eliteagentmag/ #PropertyManagement #RealEstateAustralia #PropTech #RealEstateInvesting #PropertyManagers Chapters 00:00:00 Introduction & AI in Business 00:00:33 Meet Kirsten Dunn 00:02:13 Early Adoption: Embracing AI & Overcoming Fears 00:04:49 AI Tools in Action: From Reviews to Inbox Management 00:08:46 Building an AI-Ready Team 00:10:49 Experimenting with AI Tools 00:12:53 Deep Dive: Using Go List & RiTA 00:18:30 Training, Quality Control & AI Ethics 00:23:02 Client Reactions & The Human Touch 00:26:31 Advice for AI Adoption in Real Estate 00:29:08 Final Reflections & Kirstin's Recommendation To Take Action

In this episode of "The Top Line," Ayla Ellison, Editor-in-Chief of Fierce Life Sciences and Healthcare, sits down with two longtime industry leaders to talk about what it takes to stand out and grow in today’s pharma marketing landscape. Zoe Dunn, president and CEO of Hale Advisors, and Paul Murasko, head of digital innovation and marketing operations at Azurity Pharmaceuticals, reflect on how the industry has evolved—from print to digital to AI—and what early-career professionals need to know to thrive. As co-chairs of the Rising Stars program at this year’s Fierce Pharma Week, Dunn and Murasko share their insights on mentorship, innovation and how the next generation can navigate a highly regulated field while staying grounded in the fundamentals. To learn more about the topics in this episode: Fierce Pharma Week Information and Agenda Fierce Pharma Week Registration Rising Stars Program at Fierce Pharma Week See omnystudio.com/listener for privacy information.

Auto manufacturers are trying to restrict how you repair their vehicles, monopolizing repair under their dealers' facilities. Congressman Dunn has proposed the ”Repair Act.” Dunn says, “If I buy a car, or truck, or motorcycle, it's mine. And I can do with it what I want. I can repair it the way I want. I can have somebody else, who I chose, repair it.” Saving money and time, and who is opposing the proposed law.

Join us on the latest episode, hosted by Jared S. Taylor!Our Guest: Todd Dunn, CEO at Accuryn Medical.What you'll get out of this episode:Todd Dunn's unique path: from healthcare innovator and Accuryn customer to CEOThe enormous impact of acute kidney injury (AKI) in U.S. hospitalsHow Accuryn Medical digitizes kidney monitoring for earlier detection and interventionThe financial and patient care benefits of automating kidney data and documentationAccuryn's commitment to raising awareness and partnering with hospitals for better kidney outcomes.To learn more about Accuryn Medical:Website https://accuryn.com/ Linkedin https://www.linkedin.com/company/accuryn-medical/Our sponsors for this episode are:Sage Growth Partners https://www.sage-growth.com/Quantum Health https://www.quantum-health.com/Show and Host's Socials:Slice of HealthcareLinkedIn: https://www.linkedin.com/company/sliceofhealthcare/Jared S TaylorLinkedIn: https://www.linkedin.com/in/jaredstaylor/WHAT IS SLICE OF HEALTHCARE?The go-to site for digital health executive/provider interviews, technology updates, and industry news. Listed to in 65+ countries.

In this exclusive Sabbath Lounge interview, Madeline Dunn shares her powerful transformation from professional skier and performer to Torah-observant entrepreneur. Discover how her unique path led to: A bold Torah conversion journey Building a faith-based marketing agency: Madeline's Marketing Creating an all-natural skincare brand: Sherpa Skin Madeline's story is a testimony of courage, purpose, and obedience to YAHWEH. She now uses her platforms to glorify the Creator while helping brands grow with integrity and impact.

Growing up, Durran Dunn, CPA, had drive and discipline, but he didn't have any aspiration of using those qualities to become a CPA. He didn't even know what a CPA was. Dunn, now a partner in Bennett Thrasher's Risk Advisory Services practice, based in greater Atlanta, overcame “whiplash” in the form of two moves – from Jamaica to New York, from New York to Mississippi – and now mentors students on the merits of the profession. In addition to sharing strategies for success, Dunn spoke about the high-profile-yet-anonymous role he had at a Major League Baseball stadium. He was a social media and YouTube sensation, even though his identity was hidden by a full bodysuit. What you'll learn from this episode: Dunn's introduction to the accounting profession. The cultural whiplash he experienced, twice, upon leaving his native Jamaica. The running role Dunn performed for about seven years at a Major League Baseball stadium. Dunn's path from not knowing what a CPA was to becoming a firm partner. Details of Dunn's service on the AICPA's Board of Examiners. Why he is passionate about volunteering and mentoring young accounting candidates. His emphasis on discipline – a message he shares with student groups. 

WIVES OF THE ROMANS: 4/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) 1573 THE CELEBRATED ROMAN WOMEN

WIVES OF THE ROMANS: 2/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) 1530 SABINE WOMEN

IVES OF THE ROMANS: 5/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) 1573

WIVES OF THE ROMANS: 3/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) 1802 ROMAN WOMEN

WIVES OF THE ROMANS: 6/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) UNDATED ROMAN WOMEN

WIVES OF THE ROMANS: 1/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1593 ROMAN WOMEN

WIVES OF THE ROMANS: 7/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) 1911 THE NOTORIOUS AGRIPPINA MINOR

WIVES OF THE ROMANS: 8/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author)

0:00:00 Introduction Kat McLeod 00:03:04 You Can Count on Adrienne In part 1 of adventures with Adrienne and Susan, Adrienne Hill chats cheerfully with Susan Gerbic about their marvelous May meanderings, starting with the 'WeCanReason' conference and wrapping up with the sensational St. Louis Skepticamp shenanigans, orchestrated by Karl Withakay (Karl Gerhardt). I chat and giggle gleefully with Karl in the second half of this You Can Count on Adrienne episode. Stay tuned next week for part 2 where the pair head to Raleigh North Carolina. Links to Susan's articles: https://skepticalinquirer.org/exclusive/the-skeptical-society-of-st-louis/ https://skepticalinquirer.org/exclusive/edmonton-qe2-skepticamp-2025/ Link to the Skeptical Society of St. Louis: https://skepticalstl.com/ 0:20:30 Maynard's Spooky Action Maynard is back at Sydney Skeptics in the Pub to investigate AI. Includes interviews with Sue Ieraci, Jessica Singer and the guest speaker Dr James Dunn. Dr James Dunn is an ARC DECRA Research Fellow and Lecturer in the School of Psychology at UNSW Sydney. His research focuses on face and person recognition, forensic science, and individual differences, using advanced methodologies such as behavioral methods, machine learning, AI and eye-tracking. Dr. Dunn's work bridges the gap between theoretical research and practical applications, particularly in high-stakes environments where accurate cognitive assessments are crucial. University of New South Wales Face Test https://facetest.psy.unsw.edu.au 0:34:42 Australian Skeptics Newsletter What skeptical news has caught the eye of Tim Mendham this week? Read by Adrienne Hill. http://www.skeptics.com.au 0:47:30 The TROVE Archives A wander through the decades of digitised newspapers on a search for references to James Randi. 1956.09.15 - Billboard Magazine 1976.01.01 - The Dispatch Lexington North Carolina http://www.trove.nla.gov.au

PREVIEW CLEOPATRA: Author Daisy Dunn, "The Missing Thread," comments on the fact that Cleopatra was powerful not because of her beauty but rather because of her "aura". More. 1650

PREVIEW FATE: Author Daisy Dunn, "The Missing Thread," explains how the weaving talent by women in the home became a metaphor of fate. 1896 ROMAN MATRON

This week on the From Corner2Corner Coaches Corner, we welcome in Midway Mens Basketball Coach Akeem Scott along with incoming Freshmen Brevon Ricker and Ethan Dunn!!  Join us for an action-packed episode!   This is a podcast made for everyone.  Sports, Wrestling, Movies, and much much more.  As the Number One Podcast out of Mount Sterling every Thursday and Saturday mornings that drops at 3 am your missing out if you don't listen.   Hosts - Wes Crouch, Adam Muncy, and Daron Stephens. If you would like to help the show!   Cash App: fromc2cpc    Paypal: corner2cornerpc@gmail.com   Follow and Like us on the following Social Media Platforms. https://www.tiktok.com/@fromcorner2corner?lang=en   https://twitter.com/corner2cornerpc   https://www.youtube.com/channel/UCQ1CVW5JlWWXRJLUWzuJc6g   www.fromcorner2corner.com

Part 2 of A Blended Family Story shares the difficulties in a second marriage.  Listen to this candid episode as the Dunn's share the parts of marriage that weren't always easy and how even spending time apart led them to a stronger and more Christ-centered marriage in the end.  

The stark reality of women's declining presence on country radio sparks a passionate debate among Nashville veterans in this candid conversation about the state of modern country music. When confronted with the statistic that female artists now make up only 8.39% of country radio play—down from 29% in 2000—the hosts don't hold back their theories on why this dramatic shift has occurred.Amid criticisms that today's female artists "all sound the same," the group highlights an emerging artist named Mary Kutter who's breaking the mold with her authentic Kentucky backwoods sound and polarizing approach. Her willingness to tackle controversial subjects has drawn comparisons to how Alanis Morissette disrupted 90s music, offering a refreshing counterpoint to an industry that often rewards safe, formulaic music from female performers.The discussion takes an unexpected turn when the hosts identify a major opportunity in country music—the duo category. With Florida Georgia Line's breakup leaving a vacuum and Brooks & Dunn still commanding attention decades into their career, they make a compelling case for why aspiring male artists might find greater success by pairing up rather than competing as solo acts in an oversaturated market.Perhaps most revealing is the conversation about changing power dynamics in Nashville, where even songwriters with double-digit number one hits describe having to jump through new hoops just to get in a writing room with today's artists. This shifting landscape points to deeper concerns about respect for craft and experience in an industry increasingly driven by streaming numbers and social media presence rather than artistic legacy.Between moments of nostalgia for 90s country's distinctive female vocalists and candid observations about political divisions splitting up successful acts, this episode offers an unfiltered look at country music's present challenges and future possibilities from those who've lived through its many evolutions. Tune in for genuine insider perspectives you won't hear on mainstream country radio.The Try That in a Small Town Podcast is powered by e|spaces! Redefining Coworking - Exceptional Office Space for Every BusinessAt e|spaces, we offer more than just office space - we provide premium private offices designed for focus and growth. Located in the heart of Music Row, our fully furnished offices, private suites, meeting rooms and podcast studio give you the perfect space to work, create and connect. Ready to elevate your business? Book a tour today at espaces.comFrom the Patriot Mobile studios:Don't get fooled by other cellular providers pretending to share your values or have the same coverage. They don't and they can't!Go to PATRIOTMOBILE.COM/SMALLTOWN or call 972-PATRIOTRight now, get a FREE MONTH when you use the offer code SMALLTOWN.Original BrandsOriginal brands is starting a new era and American domestic premium beer, American made, American owned, Original glory.Join the movement at www.drinkoriginalbrands.comFollow/Rate/Share at www.trythatinasmalltown.com -Browse the merch: https://trythatinasmalltown.com/collections/all -For advertising inquiries, email info@trythatinasmalltown.comThe Try That In A Small Town Podcast is produced by Jim McCarthy and www.ItsYourShow.co

On this episode of the BobbyCast, Bobby sits down with the legendary country duo, Brooks & Dunn. Bobby asks the duo if they still get along till this day, and Brooks & Dunn answer candidly when they explain how they have gone through many ups and downs over the years. Plus, the guys tell Bobby about the time Reba invited them to Las Vegas for a show and how that ultimately led them to getting back together. Bobby also talked to the guys about feeling like their run on top was over when they lost entertainer of the year after winning it back-to-back years. Plus, Bobby and Eddie talk about lesser-known stories from behind the music scene over the years! Follow on Instagram: @TheBobbyCast Follow on TikTok: @TheBobbyCast Watch this Episode on Youtube See omnystudio.com/listener for privacy information.

What happens when you pit a hoops-loving narrative philosopher against a tight-lipped Zen wit with a side hustle in metaphysical mischief? You get this episode of The Poetry Space_, where Pulitzer Prize winners Stephen Dunn and Kay Ryan go poem-to-poem in a lyrical Duel that's part therapy session and part riddle wrapped in enjambment.Dunn brings conversational wisdom and emotional nuance to the ring. Ryan counters with compressed clarity and punchlines precise enough to crack granite. Who wins? Who learns? Who makes the best metaphors out of antiquated outergarments? Tune in to find out.At the table:Katie DozierTimothy Green

Kenny Dunn, the Founder & CEO of Eating Europe, joins the show to share his journey from buying a round-the-world plane ticket to creating the best food tour company in Europe. Hear how to start a business in a new industry, how to expand your business to multiple countries & cities, what makes a great tour guide, how to perfect your customer experience, and the Food Edition of Rapid-Fire Q&A. Connect with Kenny at EatingEurope.com and on social media @EatingEurope

This week, I had a powerful and heart-centered discussion with Johl Dunn, a talented Australian photographer turned mindset and business coach. We had such a great conversation a few years ago that I knew I would love another chance to connect.Johl spent over 20 years running successful wedding and portrait studios, earning titles like Creative Asia Wedding Photographer of the Year along the way. Now, he helps photographers build profitable businesses by combining strategy with mindset, self-awareness, and a little science-based spirituality.We talked about:Why slowing down can actually make you more productiveHow to avoid burnout and self-sabotageHis morning routine to start the day with intentionThe connection between gratitude, balance, and successHow to shift limiting beliefs that hold photographers backJohl's approach is holistic, honest, and incredibly helpful for anyone looking to grow a business and a life they love.He's also offering 3 free 1-on-1 strategy sessions to listeners!Connect with Johl:www.johldunn.comInstagram: @johldunnEmail: johl@jdmindsetcoaching.com.auWant support with your business goals? Let's chat at www.lucidumascoaching.comConnect with Photography Business Coach Luci Dumas: Website Email: luci@lucidumas.comInstagram FacebookYouTubeNew episodes drop every week — make sure to subscribe so you never miss an inspiring guest or a powerful solo episode designed to help you grow your photography business.

includes animation, painting, sound design, and interactive installations. In her hometown Indianapolis, Jessica is perhaps best known for her work with Brain Twins, a creative studio she co-leads with Justin Shimp, specializing in animation and design. Jessica also teaches at the Herron School of Art + Design, where she's an Associate Faculty member in Drawing and Illustration.  In recent years, Jessica has gained notoriety for her work in music, creating experimental electronic soundscapes under the name Eeeka. Along with Michael Moskaliuk, she's also part of the minimal synth-pop duo Gümmi.

To join the best online community on the planet, join the Dunn and Drew Discord channel at patreon.com/dunnanddrewHosted by Dunn, Drew, and Jack — three friends based in Jacksonville, Florida — this podcast brings you raw, unfiltered takes on the Jacksonville Jaguars, the latest headlines from across the NFL, and hilarious deep dives into everyday lifestyle topics. Whether we're breaking down Trevor Lawrence's performance, roasting bad takes, or giving you our hottest power rankings off the dome, we keep it real with authentic banter and a vibe you won't find anywhere else.Every episode delivers a mix of:Jacksonville Jaguars analysis & game recapsNFL news, fantasy football, and game predictionsSports culture, pop culture, and trending topicsStories from life in Jax, Florida — with laughs, hot takes, and occasional chaosSubscribe now and join the growing community of fans who tune in for one of the most entertaining sports & lifestyle podcasts in the game.

To join the best online community on the planet, join the Dunn and Drew Discord channel at patreon.com/dunnanddrewHosted by Dunn, Drew, and Jack — three friends based in Jacksonville, Florida — this podcast brings you raw, unfiltered takes on the Jacksonville Jaguars, the latest headlines from across the NFL, and hilarious deep dives into everyday lifestyle topics. Whether we're breaking down Trevor Lawrence's performance, roasting bad takes, or giving you our hottest power rankings off the dome, we keep it real with authentic banter and a vibe you won't find anywhere else.Every episode delivers a mix of:Jacksonville Jaguars analysis & game recapsNFL news, fantasy football, and game predictionsSports culture, pop culture, and trending topicsStories from life in Jax, Florida — with laughs, hot takes, and occasional chaosSubscribe now and join the growing community of fans who tune in for one of the most entertaining sports & lifestyle podcasts in the game.

Damon Dunn is a former NFL wide receiver, Stanford scholar, powerhouse entrepreneur, and a man who never forgot where he came from. Raised by his grandparents in a trailer with ten people, Damon grew up boiling bathwater on the stove, eating mayonnaise sandwiches, and sleeping three to a bed. Today, he's a successful CEO, real estate developer, founder of multiple businesses, and a leader committed to serving those facing the same uphill battles he once did. In this conversation, Damon shares how watching a Dallas Cowboys game as an 8-year-old boy sparked a vision that carried him out of poverty and into a life of purpose. He opens up about growing up without his parents, losing family members to prison, and the hope that carried him through. He talks candidly about the identity crisis that followed his NFL career, how he rebuilt his career from the ground up, and the leadership values that continue to guide him as a father, CEO, and difference-maker. My friends, if you've ever felt stuck in your circumstances, like your dreams are too far out of reach… or if you're just ready for a shot of bold, heart-centered inspiration, this conversation is for you. You'll walk away feeling more hopeful, more focused, and more ready to chase what's possible.