Podcasts about edinburgh scotland

This week Bryan has been spending all his free time in Edinburgh at the copy shops printing stickers for his posters, and Erin keeps prodding at him to go and see the Oasis reunion tour. Bryan tells us about human jean skirt aka Kim Davis' return and how Republicans are playing the long game to overturn marriage equality, and how covenant marriages will make it harder for people to get divorced. Erin shares details about how the Trump Administration is burning $9.7 million dollars worth of contraceptives that were bound for clinics in the poorest countries in Africa. For tickets to Bryan's Edinburgh shows visit www.bryansafi.com For this week's bonus Dateline Recap visit www.patreon.com/attitudesSee omnystudio.com/listener for privacy information.

Welcome back to Young Hot Guys! This week live from Edinburgh, we are joined by a sweepy weepy Killian, and Shane is in David O Doherty's bedroom. Meanwhile, Tony has been camping with a harmless dote of a man back home. We get an update on the Edinburgh dressing room drama, discuss Tony's parenting legacy and much more! To get extra bonus content and much more you can sign up at ⁠⁠https://headstuffpodcasts.com/membership/⁠⁠  Shane's Tickets: ⁠⁠⁠https://linktr.ee/shanedanbyrne⁠⁠⁠ Killian's Tickets: ⁠⁠⁠https://linktr.ee/killiansundermann⁠⁠⁠ Tony's Tickets: ⁠https://linktr.ee/tonyhorror⁠ Shane Daniel Byrne, Tony Cantwell, and Killian Sundermann are Young Hot Guys. This is a HeadStuff podcast produced by Hilary Barry. Artwork by Shane Kenna Learn more about your ad choices. Visit megaphone.fm/adchoices

Georgina Godwin speaks with women directing major literary festivals worldwide, from Edinburgh and Auckland to Sydney and Dubai. She explores their histories, audiences, themes and reach, highlighting diverse programming, cultural impact and international connections.See omnystudio.com/listener for privacy information.

Scottish Ballet's new production Mary, Queen of Scots is a punk inspired production which tells the story of the ill-fated queen through the imagination and memories of her cousin, Elizabeth I, who authorised her execution. And a Fringe production Mary Queen of Rock portrays Mary as a rock star in a world in which rock and roll is banned. We discuss why her story continues to inspire so many productions today. Eva Victor, star of Sorry, Baby, the opening film of this year's Edinburgh International Film Festival, talks about her darkly comic treatment of the aftermath of a sexual assault. Theatre critics Fergus Morgan and Neil Cooper talk us through some of the highlights of this year's Edinburgh Festival Fringe - from Eat the Rich (But Maybe Not Me Mates X), a one-woman show by Liverpudlian actor and director Jade Franks in which she tells the story of being a misfit at Cambridge University to Lost Lear, a retelling of Shakespeare's King Lear told through the eyes of a woman with dementia. Plus a live performance from musician Hamish Hawk, who is paying tribute to the late great poet and eccentric Ivor Cutler at this year's Edinburgh International Book Festival, complete with Cutler's own harmonium.

In this episode, Joshua Sirlin joins the conversation to talk all things Black Bear Brand, from its roots to building a name that stands out. We talk about sitting with Scotland rugby star Darcy Graham on a flight to Edinburgh, the value of travel, and adventures in Japan and America. We also dive into the future with chats on AI, stem cell technology, and the importance of living in the moment. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In his book, Money, Value, and the State: Sovereignty and Citizenship in East Africa (Cambridge University Press, 2024), Kevin Donovan argues that East African decolonization was not coterminous with political sovereignty but rather consisted of a longer process of reorganizing how value was legitimately defined, produced, and distributed. It is an analysis of how postcolonial states tried to remake economic temporalities, space, and standards and how citizens pursued alternatives that subverted economic sovereignty. This is a story of central banking, national currencies, and coffee smuggling, as well as rites of initiation and econometric modelling. An article from the project -- on coffee smuggling, kinship relations, and measurement devices -- was published in Cultural Anthropology, and one on economic crimes, scarcity, and accusation was published in Journal of African History. Kevin Donovan is an anthropologist and historian of East Africa. He works in the fields of economic and political anthropology, African history, and science & technology studies at the University of Edinburgh as a Senior Lecturer. Sara Katz has a Ph.D. in African History from the University of Michigan, and is currently a Project Manager in the Office of Global Affairs at the University of Washington, Seattle. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

On this week's solo ep, Cat and Pat catch up as Cat is performing in Edinburgh and Pat is writing away in Los Angeles. They talk about the feeling of wasting your morning, loving folklore, touch base on their favorite shapes, and have an enlightening discussion on the perfect duration of a massage. Watch the full episode on our YouTube and follow below!Show Instagram: https://www.instagram.com/seektreatmentpodShow Tiktok: https://www.tiktok.com/@seektreatmentpodCat: https://www.instagram.com/catccohenPat: https://www.instagram.com/patreegsSeek Treatment is a production of Headgum Studios. Our producer is Allie Kahan. Our executive producer is Emma Foley. The show is engineered and edited by Richelle Chen. The show art was created by Carly Jean Andrews. Like the show? Rate Seek Treatment on Spotify and Apple Podcasts and leave a review.Advertise on Seek Treatment via Gumball.fmSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In 1860, a blaze in the Kildare Street Club led to the death of three workers and the destruction of an institution. Together with other fires of the era, this provided the imperative for a municipal fire service. While Captain James Robert Ingram's name is associated with the ‘Whiskey Fire' of 1875, there were many other significant fires, including the destruction of Dublin's Theatre Royal. This all occurred in a time when a new scientific approach to firefighting was taking shape, thanks to the pioneering writing of James Braidwood, influenced by the Great Fire of Edinburgh. This episode explores the emergence of modern firefighting, and how Edinburgh and London paved the way for what followed in Dublin. Las Fallon is the author of The Great Liberties Whiskey Fire (2025) available from Chapters Bookshop and online from Kenny's at: https://www.kennys.ie/shop/the-great-liberties-whiskey-fire-fallon-las-9781916742673-1  

An interview with Dr. Chloë Williamson, Lecturer at the University of Edinburgh.We're not rational, and the guidelines and the way they're traditionally messaged and have been messaged assumes that humans are rational and that they'll do things that they know is good for them. But in actual fact, your day to day behavior is driven by what you enjoy. And if people can find a physical activity they enjoy and if that's how we can change the way people think about physical activity, to not being a chore, to not being a punishment, not being a way to just burn calories, but a way to have fun and feel good, then I think that's what we need to see.Dr. Chloë WilliamsonMotivation for researching physical activity messagingEffective physical activity messagingPhysical Activity Messaging FrameworkChecklist for physical activity messagingMessaging physical activity to new mothersMatching messaging to messaging channelsChanging how people think about physical activityPrioritizing enjoyment and short-term benefits in physical activity messaginghttps://www.movetolivemore.com/https://www.movetolivemore.com/bookhttps://www.linkedin.com/company/move-to-live-more@MovetoLiveMorehttps://www.researchgate.net/publication/357165934_The_Physical_Activity_Messaging_Framework_PAMF_and_Checklist_PAMC_International_consensus_statement_and_user_guide

In his book, Money, Value, and the State: Sovereignty and Citizenship in East Africa (Cambridge University Press, 2024), Kevin Donovan argues that East African decolonization was not coterminous with political sovereignty but rather consisted of a longer process of reorganizing how value was legitimately defined, produced, and distributed. It is an analysis of how postcolonial states tried to remake economic temporalities, space, and standards and how citizens pursued alternatives that subverted economic sovereignty. This is a story of central banking, national currencies, and coffee smuggling, as well as rites of initiation and econometric modelling. An article from the project -- on coffee smuggling, kinship relations, and measurement devices -- was published in Cultural Anthropology, and one on economic crimes, scarcity, and accusation was published in Journal of African History. Kevin Donovan is an anthropologist and historian of East Africa. He works in the fields of economic and political anthropology, African history, and science & technology studies at the University of Edinburgh as a Senior Lecturer. Sara Katz has a Ph.D. in African History from the University of Michigan, and is currently a Project Manager in the Office of Global Affairs at the University of Washington, Seattle. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

This week I'm delighted to welcome back to The Shift one of my most listened-to guests, Nicola Sturgeon. When we last spoke, at the start of 2022, Nicola was First Minister of Scotland - the first woman to hold the role, the first woman in 600 years to be the keeper of the seal. And During her tenure, she was widely acknowledged to be one of the most impactful politicians of her generation. During our last conversation, she spoke for the first time about how it felt to experience menopausal symptoms in the corridors of power. Her candour was one of the things that opened the floodgates of the menopause conversation. But that was then. A year later she shocked the world by resigning from the role she had been working towards since she was 16, in an attempt to build a life outside politics and away from the public glare. Now she's written a book, Frankly, a personal and political memoir about her life in politics. And, like it's title suggests, she's tried not to pull any punches or side step any issues - personal or political. Nicola came to hang out in my living room in Edinburgh to discuss the decision to leave (and why she can't see a man making the same call) and the impact of spending the next two years under a cloud of suspicion. We also discussed class, confidence, turning back the clock, the price of success for women, learning to drive at 53, and finally having the freedom to get a tattoo! * You can buy all the books mentioned in this podcast at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Shift bookshop on Bookshop.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, including Frankly by Nicola Sturgeon as well as the book that inspired this podcast, The Shift: how I lost and found myself after 40 - and you can too, by me. * If you enjoyed this episode and you fancy buying me a coffee, pop over to my page on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠buymeacoffee.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. • And if you'd like to support the work that goes into making this podcast and get a weekly newsletter plus loads more content including exclusive transcripts of the podcast, why not join The Shift community, come and have a look around at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.theshiftwithsambaker.substack.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ • The Shift (on life after 40) with Sam Baker is created and hosted by Sam Baker and edited by Juliette Nicholls at Pineapple Production. If you enjoyed this podcast, please rate/ review/ follow as it really does help other people find us. And let me know what you think on Bluesky @theothersambaker.bsky.social or instagram @theothersambaker or message me on substack The Shift with Sam Baker. Learn more about your ad choices. Visit megaphone.fm/adchoices

International and USA Today bestselling author Gareth Brown joins BOOKSTORM Podcast to discuss The Society of Unknowable Objects! What a cool discussion - we talk about how our mind reacts to impossible things. Is fear our first response? Is that evolution in action? We discuss magic and power ... and how power even wielded by a good person can be a dangerous thing. We touch on generational trauma and our desire to avoid becoming our parents. Gareth offers thoughtful commentary on people who don't quite fit into society ... what do we do? And what happens when someone is truly broken and perhaps "unfixable?" We also learn how to properly pronounce Edinburgh, Scotland. Join us!Gareth's debut novel - The Book of Doors – became an instant Sunday Times Bestseller and also hit the USA Today bestseller list. You can find more of your favorite bestselling authors at BOOKSTORM Podcast! We're also on Instagram, TikTok, Facebook, and YouTube!

In this episode of Nonprofit Mission: Impact, Carol Hamilton gives a tribute to nonprofit consulting star and nonprofit governance and fundraising expert Sabrina Walker Hernandez, President & CEO of Building Better Boards, by re-releasing their conversation from 2021. Ms. Hernandez passed away in July 2025 after a long battle with cancer. Episode highlights: [00:06:45] Finding Her Why: From Law to Nonprofit Service [00:13:00] Breaking Down the Fundraising Cycle [00:18:30] A Mantra for Courage: It's Not About You [00:21:15] Helping Board Members Identify Donors: The List Generator [00:25:55] Cultivating With Authenticity [00:29:75] Fundraising in Underserved Communities [00:35:55] Where to Begin: Budget and Strategy [00:40:30] Innovating Fundraising Approaches Guest Bio: Sabrina Walker-Hernandez was the President & CEO of Building Better Boards. She has over 30 years of experience in nonprofit management, fundraising, and leadership. One of Sabrina's greatest successes was that she increased operation revenue from$750,000 to $2.5 million over an 8-year period as well as being responsible for the planning and operations of a $12 million comprehensive capital campaign in the 3rd poorest county in the United States. She facilitated numerous workshops with hundreds of nonprofit professionals and was a master trainer for the Boys & Girls Clubs of America. Sabrina gained a certificate in Nonprofit Management by Harvard Business School. She was an active community leader and volunteer in Edinburg, Texas.   Important Links and Resources: Tributes to Sabrina: https://texasborderbusiness.com/in-loving-memory-of-sabrina-walker-hernandez/ https://riograndeguardian.com/tributes-pour-in-for-sabrina-walker-hernandez/ https://www.legacychapelsrgv.com/obituaries/sabrina-walker-hernandez https://www.youtube.com/@SupportingWorldHope   Be in Touch: ✉️ Subscribe to Carol's newsletter at Grace Social Sector Consulting and receive the Common Mistakes Nonprofits Make In Strategic Planning And How To Avoid Them

In his book, Money, Value, and the State: Sovereignty and Citizenship in East Africa (Cambridge University Press, 2024), Kevin Donovan argues that East African decolonization was not coterminous with political sovereignty but rather consisted of a longer process of reorganizing how value was legitimately defined, produced, and distributed. It is an analysis of how postcolonial states tried to remake economic temporalities, space, and standards and how citizens pursued alternatives that subverted economic sovereignty. This is a story of central banking, national currencies, and coffee smuggling, as well as rites of initiation and econometric modelling. An article from the project -- on coffee smuggling, kinship relations, and measurement devices -- was published in Cultural Anthropology, and one on economic crimes, scarcity, and accusation was published in Journal of African History. Kevin Donovan is an anthropologist and historian of East Africa. He works in the fields of economic and political anthropology, African history, and science & technology studies at the University of Edinburgh as a Senior Lecturer. Sara Katz has a Ph.D. in African History from the University of Michigan, and is currently a Project Manager in the Office of Global Affairs at the University of Washington, Seattle. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

This week, Justin catches up with Jacko, Izzy and Brandon in Edinburgh. We hear some of the Greatest Performance of his life at Pleasance Courtyard, Alfie Joey is back from his travels to tell us what it's all about, and Izzy signs us off for the week with her Ed Fringe diary.     Get in touch here: X – @3045podcast Facebook - @3045podcast Instagram - @3045podcast Email – podcast@justinmoorhouse.com   OTHER STUFF:   Watch my YouTube Special: https://www.youtube.com/@justinmoorhousecomedian   The Greatest Performance of My Life: https://www.justinmoorhouse.com/   Music by Liam Frost. Produced by Rachel Fitzgerald and Justin Moorhouse

Will the University of Edinburgh confront its dark past? Severin Carrell reports. Help support our independent journalism at theguardian.com/infocus

RHLSTP #575 - Creepy Gandhi - It's Richard's second live Edinburgh podcast and he's got some berry facts that will astound you. His guest is US comedian, actor and writer Zainab Johnson. They chat about whether her name is unique, growing up with 12 siblings, the terrible accident that changed her life, whether having one ball counts as a disability, pretending to be stupid to attract (maybe stupid) men, getting to work with Greg Daniels and annoying him at lunch, the terrific sitcom Upload and whether eternal life is all it's cracked up to be, first impressions of Scotland and why a comedian should aim for silence and embrace failure.See Zainab's show https://www.pleasance.co.uk/event/zainab-johnson-toxically-optimisticCheck out her special on Amazon https://www.amazon.co.uk/Zainab-Johnson-Hijabs-Off/dp/B0CGZYS18QCome and see RHLSTP live (in Bewdley) http://richardherring.com/rhlstpSUPPORT THE SHOW!Watch our TWITCH CHANNELBecome a badger and see extra content at our WEBSITE See details of the RHLSTP LIVE DATES Buy DVDs and books from GO FASTER STRIPE Hosted on Acast. See acast.com/privacy for more information.

Comedian Jessica Fostekew is going back on the road with her new show Iconic Breath, including short runs at the Edinburgh Fringe and at London's Soho Theatre. She chats to Hannah about still giving a shit, inherited traits, weightlifting, and guessing how old children are.  Tickets to Jess' Edinburgh show are here: ⁠https://www.edfringe.com/tickets/whats-on/jessica-fostekew-iconic-breath⁠ And for the rest of the tour here: ⁠https://www.plosive.co.uk/events/jessica-fostekew-iconic-breath-tour-2026?fbclid=PAZXh0bgNhZW0CMTEAAaeEOPT83EkJgQV4yVP68nYdyMzG6LkvUYfmigUxzV8a07a0OIu9RiwBU8e7Qw_aem_fRrrXp35p2e844kQG4z2tw Learn more about your ad choices. Visit megaphone.fm/adchoices

This week on the Jewellers Academy podcast, Anna Campbell is in conversation with Lynn Powell. Anna is the founder and tutor for Jewellery School Scotland, teaching sell-out jewellery workshops in Edinburgh. Lynn Powell is the founder of the Arienas Collective, a creative workshop hub in Edinburgh. The collective was set up to help local artists and makers make a living doing what they love. Anna teaches her workshops exclusively with the Arienas Collective and they regularly sell out months in advance. The Arienas Collective recently curated an exhibition called Love or Money, which explored how artists make money. As part of that exhibition to support artists and makers, they did a talk on selling out workshops. This was a popular talk and so they have brought it to the podcast. This is more of a masterclass than a podcast with so many great insights shared for anyone running creative workshops. A summary of their top 10 tips for selling out jewellery workshops: 1. Location is important - consider good transport links or ample parking 2. Beware of being in competition with yourself in one area. Pick a location to teach  3. Make sure your location is clear in your social media and on your website. People will Google for jewellery workshops + location and that helps you show up in the Google ranking  4. Teach something that you can't find very widely - a type/style of jewellery making or project  5. Have a choice of dates available but not too many, you can always add more 6.  Have an intermediate/next level courses available for those who want to do more 7. Offer gift vouchers and sell creative experiences 8. Try different things. What works really well one year may not the next year, and what didn't sell at all might suddenly start selling 9. Try listing on places that people look for craft workshops e.g. Craft Bento and Craft Courses 10. Keep going. It can take time for the reputation to build and for word of mouth to happen    Whether you're a jeweller, maker, or creative entrepreneur, this episode is packed with practical, proven advice. If you want to fill your classes and grow your teaching income with confidence and clarity, this episode is a must-listen. About Anna Campbell Anna is the award-winning founder of Jewellery School Scotland, teaching 5 star rated silver clay jewellery making workshops from the Arienas Collective in Edinburgh, Scotland. She is one of the lead tutors for the online Diploma in Silver Metal Clay from Jewellers Academy. Anna is also the founder of Good Girl Rebellion. The Good Girl Rebellion is about reclaiming power, building wealth, visibility and autonomy on your terms. It's a roadmap to stop growing other people's dreams and start building your own. We don't need to change who we are, we need to shake off the good girl conditioning of compliance, people pleasing, perfectionism and proving our worth. Her book Good Girl Rebellion is out on 2nd September 2025.   https://www.goodgirlrebellion.com/ https://www.jewelleryschoolscotland.co.uk/ Instagram @annaccampbell   About Lynn Powell The Arienas Collective creative workshop hub is based in the Georgian mews home of founder Lynn Powell's home in Edinburgh's historic New Town. Lynn set up the Collective to help local artists earn a living through sharing their creative skills and passions with others, driven by the belief that there is a creative being within everyone awaiting the right support and encouragement to be released. A passionate believer in the power of collaborative working, she applies her marketing, community engagement, education and team building skills and experience to support the growth of The Arienas Collective: in return, the Collective plays a key part in Lynn's personal creative life.   https://www.thearienascollective.com/ Instagram @arienas_collective

Morse code transcription: vvv vvv Meteorite that hit home is older than Earth, scientists say Palestine Action protest arrests rise to more than 500 Jeremy Bowen Israeli settlers intensify campaign to drive out West Bank Palestinians Willy Chavarria sorry after Adidas shoe cultural appropriation row Netanyahu defends Gaza plans as Israel heavily criticised at UN Security Council Thetford Town FC pays tribute to family in Portugal holiday crash Firefighters tackle large blaze on Arthurs Seat in Edinburgh How Kentucky bourbon went from boom to bust Ray Brooks, voice of Mr Benn, dies aged 86 Anas al Sharif Four Al Jazeera journalists killed in Israeli strike near Al Shifa hospital

Kathryn Sargent made history as the first woman to open her own tailoring house on London's legendary Savile Row — a street long regarded as the stronghold of bespoke menswear. In this powerful episode, she shares her journey from art-loving Leeds teenager to master cutter and internationally respected business owner.We dive into the traditions, challenges, and quiet revolutions of bespoke tailoring. Kathryn opens up about the gender barriers she faced, the emotional depth behind each suit, and how she now tailors for everyone from CEOs to creatives — with more women coming through her doors than ever before.It's a conversation about slow mastery, style as identity, and what it really means to break the rules with purpose. Key TakeawaysTailoring isn't about fashion — it's about identity, confidence, and expressionKathryn was the only woman in a class of 60 on Savile Row — and still carved a space through grit and craftShe spent 10 years training, often unpaid, learning by watching and staying lateClients today are 40% women — many of whom had never considered a bespoke suit an optionShe sees suits as emotional containers: worn at weddings, funerals, new jobs — milestones of lifeBeing the "first woman" was never her goal — doing great work always wasHer dream client? James Bond — and she has the sketches readyKathryn co-founded Women in Tailoring to give women support she never hadHer best advice: Dare to say no to what doesn't align with you — and always keep going Timestamps00:00 — Intro: Kathryn's childhood in Leeds and obsession with clothes04:21 — Why menswear? Kathryn's early style icons and influence from her dad08:53 — The Savile Row break — winning an award and standing out with bright Harris Tweed11:37 — Apprenticeship realities: being the only woman in a room of 60 men16:41 — “They said we're a masculine brand” — why she left and started her own house22:10 — Becoming a master cutter and opening on Savile Row under her own name28:45 — The shift: 40% of her clients are now women35:33 — Bespoke as emotional work — Kathryn shares the intimacy behind tailoring41:20 — What happens in a fitting room stays there: suit stories you'd never expect47:12 — Why we still need suits — and how the uniform can still empower52:00 — Dream client: James Bond — and her playful take on redesigning the classic suit56:11 — Growing to Edinburgh and expanding the business with a different pace1:03:10 — Kathryn's dare for women: say no, trust yourself, and stay on your own path Hosted on Acast. See acast.com/privacy for more information.

Morse code transcription: vvv vvv Thetford Town FC pays tribute to family in Portugal holiday crash Willy Chavarria sorry after Adidas shoe cultural appropriation row How Kentucky bourbon went from boom to bust Firefighters tackle large blaze on Arthurs Seat in Edinburgh Netanyahu defends Gaza plans as Israel heavily criticised at UN Security Council Anas al Sharif Four Al Jazeera journalists killed in Israeli strike near Al Shifa hospital Jeremy Bowen Israeli settlers intensify campaign to drive out West Bank Palestinians Palestine Action protest arrests rise to more than 500 Meteorite that hit home is older than Earth, scientists say Ray Brooks, voice of Mr Benn, dies aged 86

From its origins as a Bronze Age settlement, to a battleground for Robert the Bruce's men during the Wars of Independence, and a refuge for Mary, Queen of Scots, this castle has stood witness to thousands of years of Scottish history.Dan joins Senior Guide Mhairi Summers at Edinburgh Castle to tell the tales of the kings, queens, rebels, and prisoners who have passed through its gates over the centuries, revealing how the castle shaped and was shaped by Scottish history.This is part of Dan's 'Guide to Europe' travel series.Produced by Mariana Des Forges and edited by Dougal PatmoreYou can find out more about visiting Edinburgh Castle here: https://www.edinburghcastle.scot/Join Dan and the team for a special LIVE recording of Dan Snow's History Hit on Friday, 12th September 2025! To celebrate 10 years of the podcast, Dan is putting on a special show of signature storytelling, never-before-heard anecdotes from his often stranger-than-fiction career, as well as answering the burning questions you've always wanted to ask!Get tickets here, before they sell out: https://www.kingsplace.co.uk/whats-on/words/dan-snows-history-hit/.We'd love to hear your feedback - you can take part in our podcast survey here: https://insights.historyhit.com/history-hit-podcast-always-on.You can also email the podcast directly at ds.hh@historyhit.com.

(00:00) Weekend Golf Trip to Scotland This chapter features a lively conversation with Jeff Smith, a Golf Magazine Top 100 teacher, and returning guest Kelly Stenson, who shares her recent golfing adventure in Scotland with her 15-year-old son. We explore the joys of playing golf in new places, especially the bucket-list experience of playing in Scotland. Kelly emphasizes the importance of spending quality time with family on the golf course and encourages listeners to travel and explore new courses, whether abroad or within the United States. We reflect on the cherished memories made during such trips and the lasting impact they have on family bonds. (10:39) Scotland Golf Trip Highlights and Tips This chapter focuses on the joys and challenges of playing golf in windy conditions and the intricacies of planning golf trips with family versus fellow golfers. We share experiences of managing high winds on the golf course, the necessity of adapting one's game, and the importance of having the right equipment, like the three wood. We also explore the dynamics of travel golf, emphasizing the balance between golfing and other activities, especially when traveling with family. Kelly Stenzel, a prominent figure in golf media and a PGA master professional, joins us to recount her recent golf trip to Scotland. She describes the excitement of driving on the left side of the road, the beauty of Edinburgh, and her preference for spontaneous exploration over structured tours, highlighting the captivating allure of St. Andrews and the surrounding countryside. (14:11) Scottish Golf Course Experiences This chapter takes us on a journey through the challenges and joys of driving and golfing in Scotland. We explore the experience of adapting to left-hand driving on narrow roads, often while being guided by vigilant family members. I share my own experiences, navigating with a minivan full of backseat drivers while shifting gears with my left hand. The conversation transitions to golfing adventures, highlighting iconic courses like Cruden Bay and Brora, with its sheep and cows roaming freely. We touch on the unique landscapes and weather conditions that add to the charm and challenge of Scottish golf courses. Additionally, we discuss the accessibility of these courses, noting the combination of private and public options available to enthusiasts willing to explore local offerings. Whether staying in quaint coastal towns or sampling mysterious local dishes, the essence of embracing the local culture and savoring each moment is emphasized throughout our travels. (19:34) Golf Travel Destinations and Cultural Experiences This chapter takes listeners on a global journey of golfing experiences, starting with a recount of a memorable game at Crail, a picturesque golf course near St Andrews, Scotland. We discuss the charm of small towns and the cultural nuances encountered, such as the distinct Scottish dialect and its sometimes playful use. The conversation shifts to the cultural significance of golf in Japanese business etiquette, with anecdotes highlighting the importance of golfing skills in corporate environments. We also share personal travel experiences across the United States and beyond, exploring golf destinations from Florida to the majestic landscapes of Wyoming and Montana, and expressing aspirations to visit Banff and Lake Louise. The episode is filled with laughter and admiration for the beauty of these courses and the unique experiences they offer, underscoring the universal allure of golf as a connector across cultures and landscapes. (34:28) Junior Golf Success and Travel Ideas This chapter explores the excitement and satisfaction of working with junior golfers, highlighting Ava Bunker's impressive performance at the World Juniors in Pinehurst and her journey through age classes in competitive golf. We discuss the joy of seeing young players excel and the importance of recognizing their hard work and achievements. Shifting gears, the idea of creating golf travel trails, similar to Kentucky's Bourbon Trail, is examined, suggesting that golf courses could collaborate to attract tourists by offering travel packages along I-64. We also share lighthearted anecdotes about bourbon tasting experiences, both in Louisville and during travels, while considering personal tastes and preferences in spirits. (39:27) Golf Bunker Tips and Techniques This chapter takes us on a journey to the iconic golf courses of Scotland, where we explore the challenges of navigating the deep, daunting bunkers that define these legendary landscapes. Reflecting on personal experiences at St Andrews, including the infamous Hell Bunker, we discuss the critical techniques required to conquer these sandy obstacles. Key insights include the importance of maintaining good technique, using a lofted club, and applying a forceful, downward swing to create an explosive burst of sand that lifts the ball out. We also recount the story of Bobby Jones and his struggle with the notorious greenside bunker on the 11th hole at St Andrews, emphasizing that even the best can be humbled by these treacherous traps. Wrapping up, we offer a unique analogy likening bunker shots to scooping a spider out of a pool, leaving listeners with practical advice for their next round of golf.

The eleventh day of the 2025 Edinburgh Fringe.

In the first of another two-part Scottish Premiership preview, Craig Fowler and Tony Anderson discuss the three games in the top flight which took place on Saturday, including Steven Pressley getting a much-needed result, Falkirk needed to add in the transfer window, and Motherwell's midfield dominating in Paisley. The Big Terrace Scottish Football Quiz is taking place on Tuesday, August 19th at the Innis & Gunn Stockbridge Social in Edinburgh. Get your tickets ⁠⁠⁠⁠here⁠⁠⁠⁠. 0:00 Start 07:35 Rangers 1-1 Dundee 29:10 Livingston 3-1 Falkirk 45:15 St Mirren 0-0 Motherwell Learn more about your ad choices. Visit podcastchoices.com/adchoices

mike@niddrie.org (Niddrie Community Church)no

Gearoid is going to Edinburgh for a work-in-progress of a new show and Niamh gives us some insight into singing a song for 32 years.  In the mailbag we have a problem from someone who has inherited and is facing pushback and a man shagging his mothers best friend's husband.  We have merch! For God's sake please buy our totes. Check out the merch store to support the show by buying yourself a present. If you would like to support us we would love for you to become a member of HeadStuff+ and leave us a lovely rating/review on whatever platform you listen on. Gearóid's tour-dates are here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Comedian Dion Owen is at the Edinburgh Festival Fringe to combine his two passions, cycling and stand-up. Mark meets Dion before his show to find out more about his free bike programme for Fringe artists.Gardening expert Julie-Ann Henderson is trying to encourage more young people to consider horticulture as a career. She established the first North of Scotland garden show this year and Rachel catches up with her at her home near Keith.Ingrid Shearer is co-author of the A-Z of Rowing on the Clyde, an ebook that tells a myriad of stories about rowing, sport, Glasgow and the River Clyde. Mark meets Ingrid on the banks of the Clyde to discover more about the river that's been home to the city's rowing community for over 200 years.Our mid-week podcast excerpt this week comes from the final section of the Whithorn Way, as Rachel and Mark reach Whithorn Priory.Rachel joins a workshop organised by the North East Scotland Biodiversity Partnership which is all about identifying wildflowers and harvesting their seeds. She chats to John Malster in Newtonhill close to Aberdeen on a plot which is slowly being transformed to become more nature friendly.Buglife's Paul Hetherington joins Mark and Rachel to talk about why we might be seeing more wasps this year and the importance of the insects to our environment.Mark dons his life vest and joins Pete Mowforth and Kat Kjos of Glasgow Rowing Club to learn about race rowing on the Club's training boat.For the last few years, Stonehaven's land train has been out of action. Now, it's back in business and Rachel hops aboard to find out how the Stoney Express got back on the road.

The tenth day of the 2025 Edinburgh Fringe.

Holy shit mate they cancelled our show, thousands of $$$ marketing down the drain because Lucy from Tik Tok is a banter vacuum...

Today, Newscast was recorded at the Edinburgh Fringe in front of a live audience.Adam is joined by James Cook, Scotland Editor, Des Clarke, Host of Breaking The News, and Ailbhe Rea, Associate Editor at Bloomberg UK, to discuss Benjamin Netanyahu's plans to take control of Gaza, plus how Keir Starmer has responded. Plus, they chat about JD Vance arriving in the UK for his summer vacation and Kemi Badenoch confessing to Amol Rajan that she exposed a classmate for cheating on an exam.And the cast of Showstoppers! the improvised musical improvise a musical treat for Newscasters. You can join our Newscast online community here: https://tinyurl.com/newscastcommunityhereGet in touch with Newscast by emailing newscast@bbc.co.uk or send us a whatsapp on +44 0330 123 9480.New episodes released every day. If you're in the UK, for more News and Current Affairs podcasts from the BBC, listen on BBC Sounds: https://bit.ly/3ENLcS1Newscast brings you daily analysis of the latest political news stories from the BBC. It was presented by Adam Fleming. It was made by Miranda Slade. The social producers were Joe Wilkinson and Michael Pearson. The technical producer was Mike Regaard. The assistant editor is Chris Gray. The senior news editor is Sam Bonham.

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.

Abby Wambaugh is an American comedian, writer, and improviser who has made their mark on the UK comedy scene with The First 3 Minutes of 17 Shows, which earned them the Best Newcomer ISH Edinburgh Comedy Award. This month, they return to the Fringe with their hit show before it transfers Off-Broadway in the Autumn.We discuss the cultural shifts moving from New York to Denmark, creating an environment to worm, Abby shares how the grief of a miscarriage became the unlikely starting point for her journey into comedy, the impact of content warnings on a show's structure, what it's like returning a show to Edinburgh, expectations for a career in comedy and is Abby Wambaugh happy...Content warning: this episode includes discussion of miscarriage.Join the Insiders Club at patreon.com/comcompod where you can WATCH the full episode and get access to 15 minutes of exclusive extras including refining clown instincts through Gaulier, building her own humour and social change degree and how performing changed her view of stand-up audiences.Support the Podcast from only £3/month at Patreon.com/ComComPod✅ Exclusive access to full video and ad-free audio episodes✅ 15 minutes of exclusive extra content with Abby✅ Early access to new episodes (where possible!)✅ Exclusive membership offerings including a monthly “Stu&A”PLUS you'll get access to the full back catalogue of extras you can find nowhere else!Catch Up with Abby:Abby Wambaugh: The First 3 Minutes of 17 Shows is at the Pleasance Courtyard from the 12th (that's next Tuesday!) to the 25th August before it heads Off-Broadway in the Autumn. Find all the info and more at abbywambaugh.com.Everything Stu's up to:Come and help me figure out some NEW STUFF at the Edinburgh Fringe: 11th (next Monday!) -17th August, 2025. Find all the dates and more at stuartgoldsmith.com/comedy.Discover Stu's comedy about the climate crisis, for everyone from activists to CEOs, at stuartgoldsmith.com/climate. Find everything else at stuartgoldsmith.com.See Stuart live on tour - www.stuartgoldsmith.com/comedy Hosted on Acast. See acast.com/privacy for more information.

The ninth day of the 2025 Edinburgh Fringe.

This week I'm catching up with the much-loved Alison Spittle, comedian, podcaster, writer and actor. I originally wanted to chat to her about her new show which is currently on in Edinburgh and is coming to Dublin Fringe in September, as well as her new podcast Magazine Party, and we do talk about those things, but mainly we talk about the complicated topic of weight and weight loss. This is tricky territory and I know it can be triggering for some people (including me depending on where I am in terms of body image at a given moment), so if you can't listen right now, that's ok. I do think it's a useful conversation though between two people who have given a lot of thought to the layered toxicity of diet culture, conversation around body image, life as a fat person and the impact of weight loss. To support the podcast and access bonus episodes, join the community on Patreon here. Hosted on Acast. See acast.com/privacy for more information.

Episode 113 sees us continue our time in Edinburgh and we go deep into the history of a structure that has seen it all. Built on volcanic rock, it's been a royal residence, a military garrison, and a prison. It has held both noble prisoners and common criminals. It's been a site of public hangings, military sieges, and brutal interrogations. From medieval torture chambers to the execution of accused witches, this single building has seen more suffering than most cities do in a century. Tonight, we take a closer look at the dark history of one of the most visited landmarks in the UK. So join me and let us ask just how haunted is Edinburgh Castle? Enormous thanks to Wayne. Be sure to check out his website at eerieedinburgh.com for links to his blogs, podcast, books and YouTube channel. Support How Haunted? by subscribing and leaving a review. This summer Rob takes on the "most difficult" walk in the North York Moors to raise money for Cancer Research UK. If you'd wish to sponsor us you can do so at justgiving.com/page/walk4john2025 Check out the official merch store at how-haunted.dashery.com where you can buy t-shirts, hoodies, mugs, hats, and much more. They come in a vast selection of colours and a wide range of sizes.  Find out more about the pod at https://www.how-haunted.com and you can email Rob at Rob@how-haunted.com You can become a Patreon for as little as £1 a month. You can choose from three tiers and get yourself early access to episodes, and exclusive monthly episodes where Rob will conduct ghost hunts and you'll hear the audio from the night.  To sign up, and take advantage of a free seven day trial, visit https://patreon.com/HowHauntedPod Perhaps you'd rather buy me a coffee to make a one off donation to support the pod, you can do that at https://www.buymeacoffee.com/HowHauntedPod Music in this episode includes: Darren Curtis – Lurking Evil: https://youtu.be/3i0aVnpeppw " HORROR PIANO MUSIC " composed and produced by "Vivek Abhishek" Music link :https://youtu.be/xbjuAGgk5lU || SUBSCRIBE us on YOUTUBE: https://youtu.be/DQQmmCl8crQ || Follow on Facebook: https://bit.ly/33RWRtP || Follow on Instagram: https://bit.ly/2ImU2JV

Des and the teams are at the Edinburgh Festivals to break up the week's big news, including deputy first minister Kate Fobes's announcement about stepping down at the next election, calls for Scotland to have a minister for nightlife, Tom Holland filming the latest Spider-Man in Glasgow, Oasis landing in Edinburgh for their comeback tour and more. Lead Writer: Gregor Paton Additional material: Andy Flood, Biba Kang, Jennifer Walker, Nathan Cowley, Gordon Watson, Rebecca Bain & Alex Garrick Wright, Mary-Louise Clipston, Lisa Houston, Ben Moore & Kate SmurthwaiteProducer: Chris Quilietti Series Producer: Lauren Mackay / David Flynn Researcher: Jodie White Script Editor: Keiron NicholsonAn Eco-Audio certified Production

It's that time of year again when we head to the world-famous Edinburgh festivals to sample some of what's available for locals and visitors alike. The festivals are back with a bang this year - Edinburgh is absolutely jam-packed with people and performers.  Producer Kelly and Rosalind brave the busy streets - starting the day with an Eating Edinburgh: Fringe Festival Food Tour. Luana Scott-Moncreif, their tour guide brings them to different restaurants and shops in the city, learning more about the fringe and catching some street performances on the way as they eat their way around Edinburgh. Their next stop was the Edinburgh Gin Distillery for Ready, Steady, Cocktail - yes, it is exactly what it sounds like - that famous show, reincarnated but with Edinburgh Gin-based cocktails. You'll hear Gordon Dundas who hosts the show and Rosalind speaking to Sarah Prior, Brand Homes Head of Sales and Marketing for Edinburgh Gin Distillery who tells her all about the show and the new distillery. Finally the team went along to see Emmy award-nominated Cory Cavin's 'Enjoy your meal' - a one man show which portrays a somewhat fraught evening in the life of chef Wayne Swingle.  You'll hear some of the show as well as a chat Rosalind had with him online the next morning. If you do get to go to enjoy the festivals we hope you have a great time and enjoy some quality scran! Learn more about your ad choices. Visit podcastchoices.com/adchoices

Happy Birthday to Bryan! Fresh off his first week at the Edinburgh Fringe, Bryan tells us about the hustle it takes to perform at the world's largest performing arts festival. Erin saw the musical Some Like It Hot and has now been inspired to sign up for tap classes. Bryan explains the UK's Online Safety Act which now requires people to upload personal documents in order to view adult websites. Erin calls out Superintendent of Public Instruction Ryan Walters for watching porn during a work meeting, and celebrates Rhode Island for being the first state to provide workplace accommodations for menopause. For tickets to Bryan's show visit www.bryansafi.comSee omnystudio.com/listener for privacy information.

Comedian Jena Friedman welcomes Sam back from her summer hiatus and talks about what it was like to work together at The Daily Show. Jena talks about how the Ben and Jerry’s Flavor Graveyard taught her about mortality and how she similarly is a “great flavor that people don’t appreciate.” Sam hears about Jena’s new show, Motherfucker, which she’s now working on at Edinburgh (though they can’t quite get the pronunciation down) Fringe and why criticism is her love language, which is why Edinburgh is the best place to workshop material. Sam tells Jena that Jena’s book is Sam’s dad’s coffee table book and then they unpack the Colbert cancellation and the way online insults change as you evolve into an older woman. Keep up with Samantha Bee @realsambee on Instagram and X. And stay up to date with us @LemonadaMedia on X, Facebook, and Instagram. For a list of current sponsors and discount codes for this and every other Lemonada show, go to lemonadamedia.com/sponsors.See omnystudio.com/listener for privacy information.

Today, Newscast was recorded at the Edinburgh Fringe in front of a live audience.Adam was joined by the First Minister of Scotland John Swinney. We covered his meeting with Donald Trump, his plan for Scottish Independence and his policy on the Loch Ness MonsterYou can now listen to Newscast on a smart speaker. If you want to listen, just say "Ask BBC Sounds to play Newscast”. It works on most smart speakers.You can join our Newscast online community here: https://tinyurl.com/newscastcommunityhereGet in touch with Newscast by emailing newscast@bbc.co.uk or send us a whatsapp on +44 0330 123 9480.New episodes released every day. If you're in the UK, for more News and Current Affairs podcasts from the BBC, listen on BBC Sounds: https://bit.ly/3ENLcS1Newscast brings you daily analysis of the latest political news stories from the BBC. It was presented by Adam Fleming. It was made by Miranda Slade. The social producers were Joe Wilkinson and Michael Pearson. The technical producer was Mike Regaard. The assistant editor is Chris Gray. The senior news editor is Sam Bonham

This week we look at communion on the moon; banning Jews in Edinburgh; Kate Forbes resigns;  Lord of the Rings;  England v. India;  Country of the Week - India; Prison Officers compelled to lie; Chinese spies in the UK;  Angela Rayner and Muslim Heritage Month; Brisbane Anglicans reject Scripture; the Dutch self-generating sea wall;  the Chinese Vertical Forest City; The News Agents on the Quiet Revival;  the closure of Spurgeons College and Trinity; Feedback on Gaza; Niall Ferguson on genocide;  recognising Palestine: Major Andrew Fox on Triggernometry;  Final Word - Psalm 46  -  With music from REM; Radiohead; Booker T and the MGs;  Shankar- Essen- Loy;  Bridge Music; Golden Earring; Annie Lennox;  and Larry Norman;    

Welcome back to Young Hot Guys! This week Killian and Shane are calling in from Edinburgh leaving Tony behind in his streamer den. The guys talk about Killian being the top dog at the Fringe, Shane struggling to make friends and how Tony paid off his audience to perform party tricks at All Together Now. Check out ⁠@lewisdoylesinger ⁠ To get extra bonus content and much more you can sign up at ⁠⁠https://headstuffpodcasts.com/membership/⁠⁠  Shane's Tickets: ⁠⁠⁠https://linktr.ee/shanedanbyrne⁠⁠⁠ Killian's Tickets: ⁠⁠⁠https://linktr.ee/killiansundermann⁠⁠⁠ Tony's Tickets: ⁠https://linktr.ee/tonyhorror⁠ Shane Daniel Byrne, Tony Cantwell, and Killian Sundermann are Young Hot Guys. This is a HeadStuff podcast produced by Hilary Barry. Artwork by Shane Kenna Learn more about your ad choices. Visit megaphone.fm/adchoices

The eighth day of the 2025 Edinburgh Fringe.

Charles is disappearing off to Edinburgh, and Dom points out the carbon impact of his billionaire-esque flight habits. Also, we get our admin on and read reviews, then make an announcement about our uploading consistency over the next month. Plus, Charles has a new audiobook he's listening to.---Buy the Wankernomics book: https://wankernomics.com/bookListen AD FREE: https://thechaserreport.supercast.com/ Follow us on Instagram: @chaserwarSpam Dom's socials: @dom_knightSend Charles voicemails: @charlesfirthEmail us: podcast@chaser.com.auChaser CEO's Super-yacht upgrade Fund: https://chaser.com.au/support/ Send complaints to: mediawatch@abc.net.au Hosted on Acast. See acast.com/privacy for more information.

Today, Newscast was recorded at the Edinburgh Fringe in front of a live audience.Adam was joined by Kirsty Wark, former Newsnight host, and James Cook, Scotland editor and friend of the podcast. They chat about the BBC's decision to air the new series of Masterchef, which was filmed before hosts Gregg Wallace and John Torode were sacked, and Kirsty's role in exposing Gregg Wallace's behaviour. Plus an AI MP and what are the polls saying about Holyrood 2026?You can now listen to Newscast on a smart speaker. If you want to listen, just say "Ask BBC Sounds to play Newscast”. It works on most smart speakers.You can join our Newscast online community here: https://tinyurl.com/newscastcommunityhereGet in touch with Newscast by emailing newscast@bbc.co.uk or send us a whatsapp on +44 0330 123 9480.New episodes released every day. If you're in the UK, for more News and Current Affairs podcasts from the BBC, listen on BBC Sounds: https://bit.ly/3ENLcS1Newscast brings you daily analysis of the latest political news stories from the BBC. It was presented by Adam Fleming. It was made by Miranda Slade. The social producer was Joe Wilkinson. The technical producer was Mike Regaard. The assistant editor is Chris Gray. The senior news editor is Sam Bonham

Wait a minute. Yes, our dear (Bryan) is in Edinburgh right now, but we're just getting right into it this week because we have a special guest who's been in The Carriage House so much it might be insulting to call her a guest. She's family at this point, pardon me. It's our dear, dear friend Jessica St. Clair! If you're not listening to Jessica's podcast THE DEEP DIVE (with the equally lovely June Diane Raphael), we don't know what to tell you. You're missing out! Ronna and Jessica, who's off to the south of France tomorrow for a well earned vacation, have a little Carriage House Catch-Up of their own (did Ronna REALLY give Jessica some bad pot?) before giving advice on a mother vs mother-in-law battle and what to do with a boyfriend whose home is less than clean. It's time to get hinky. If you're anywhere near Scotland, you've GOT to go see (Bryan)'s show ARE YOU MAD AT ME at the Edinburgh Fringe! Now showing through the end of August! Tickets at bryansafi.com or link in his bio. Sponsor: Talkspace is the number one rated online therapy bringing you professional support from licensed therapists that you can access anytime, anywhere.  Go to talkspace.com/podcast and use code SPACE80 for $80 off your first month! Learn more about your ad choices. Visit megaphone.fm/adchoices

Cat and Pat are back with another solo ep for your eyes, ears, hearts, and minds to enjoy in equal measure. Cat gives Pat the update on her current stay in Edinburgh for this year's Fringe Festival and Pat gives Cat the latest update on his Buffy the Vampire Slayer rewatch. Also discussed: Real Housewives of Beverly Hills, one night stands, dating with earnest, feelings about butt stuff, and more. Watch the full episode on our YouTube and follow below!Show Instagram: https://www.instagram.com/seektreatmentpodShow Tiktok: https://www.tiktok.com/@seektreatmentpodCat: https://www.instagram.com/catccohenPat: https://www.instagram.com/patreegsSeek Treatment is a production of Headgum Studios. Our producer is Allie Kahan. Our executive producer is Emma Foley. The show is engineered and edited by Richelle Chen. The show art was created by Carly Jean Andrews. Like the show? Rate Seek Treatment on Spotify and Apple Podcasts and leave a review.Advertise on Seek Treatment via Gumball.fmSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today, Newscast was recorded at the Edinburgh Fringe in front of a live audience.Adam was joined by Americast's Sarah Smith and friend of the podcast James Cook to discuss all things Trump. They chat about what it's like being part of the President's press pack, why Sydney Sweeney's jeans are so controversial, plus what last week's Truth Social posts about nuclear submarines were all about.You can now listen to Newscast on a smart speaker. If you want to listen, just say "Ask BBC Sounds to play Newscast”. It works on most smart speakers.You can join our Newscast online community here: https://tinyurl.com/newscastcommunityhereGet in touch with Newscast by emailing newscast@bbc.co.uk or send us a whatsapp on +44 0330 123 9480.New episodes released every day. If you're in the UK, for more News and Current Affairs podcasts from the BBC, listen on BBC Sounds: https://bit.ly/3ENLcS1Newscast brings you daily analysis of the latest political news stories from the BBC. It was presented by Adam Fleming. It was made by Miranda Slade. The social producer was Joe Wilkinson. The technical producer was Mike Regaard. The assistant editor is Chris Gray. The senior news editor is Sam Bonham.