Podcasts about Eduard

Eigentlich erscheint Eduard Vossloh, geboren 1848 im sauerländischen Werdohl, schon länger nicht mehr in seiner Firma. Eigentlich gab es auch nur noch eine Schwarzweiß-Fotografie des Gründers. Das hat den ITlern des Milliardenkonzerns aber ausgereicht, um den „Digitalen Ed“ auferstehen zu lassen. Ed erklärt jetzt als Chatbot neuen Mitarbeitenden, wie das Eisenbahn-Geschäft läuft. Und er tröstet CIO Volker Jürgens darüber hinweg, dass sein größtes Projekt die langweilige S4-Migration ist.

Ref.: Dr. Eduard von Habsburg-Lothringen, Ungarischer Sonderbotschafter für Familie und Internationale Kirchliche Institutionen Andere führten Kriege - die österreichischen Habsburger heirateten. Und verbrüderten sich auf diese Weise mit den Mächtigen anderer Teile Europas. Die erfolgreiche Heiratspolitik des Hauses Habsburg war friedenssichernd und wurde geradezu sprichwörtlich: "Bella gerant alii, tu felix Austria nube" ("Andere mögen Kriege führen, du, glückliches Österreich, heirate"). Dr. Eduard von Habsburg-Lothringen entstammt diesem Geschlecht einstiger Könige und Kaiser, und was er von ihnen geerbt hat, ist der ausgeprägte Familiensinn. Weltweit zählt er an die 300 Cousinen und Cousins. Heute tritt der sechsfache Vater als ungarischer "Sonderbotschafter für Familie und Internationale Kirchliche Institutionen" für die Belange von Ehe und Familie ein - und er tut das aus voller Überzeugung. Denn auch wenn die Zeiten der Heiratspolitik seiner Ahnen vorbei sind: Eine große Familie bleibt für ihn die beste Lebensschule und die stabilste Keimzelle einer gesunden Gesellschaft. Warum, darüber sprechen wir mit Botschafter von Habsburg-Lothringen in der Lebenshilfe.

Gombík je pre mnohých maličkosť, ale možno len dovtedy, kým nie je ručne robený ako šperk. Našim dnešným hosťom bude Eduard Rosa, majster gombičkár, ktorého šujtášové gombíky sa dostali nielen do špičkových ateliérov módnych návrhárov, ale aj na operné kostýmy napr. milánskej La Scaly, či na výstavu v Benátkach. Pred mnohými rokmi oživil staré remeslo a dnes – v osemdesiatke, stále pracuje. Je hrdým otcom štyroch detí, svojho času Otcom roka, ktorý po smrti manželky svoje deti vychoval sám. | Hosť RRZ: Eduard Rosa (gombičkár). | Moderuje: Michal Herceg | Tolkšou Hosť Rádia Regina Západ pripravuje Slovenský rozhlas, Rádio Regina Západ, RRZ.

"Fünf Gründe für Geschwisterliebe (Teil 2)" von Eduard Hildebrand am 06.02.2026. Weitere Infos unter https://predigten.ecg.berlin/sermon/index?id=7540

This interview with Eduard highlights the work of Restore Africa Foundation in partnership with IPSS Search & Rescue, IPSS Medical Rescue, and KwaDukuza Emergency Services through the Safety4Kids initiative, which aims to create safer learning environments for 1 211 children by upgrading crèches, outlining progress so far, what is still needed, and the foundation's long-term goal of protecting vulnerable communities. Radio Life & Style on Facebook · The Morning Show Sponsor: Excellerate Security

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Hallo und herzlich willkommen hier zu einer neuen Folge von Ridgley. Deine magischen Podcast oder wie soll ich jetzt sagen Ridgleys magischer Podcast? Genau. Heute geht es wieder um die Auferstehung. Oder sagen wir mal so nach der langen Pause von meiner Person. Ja, es hat sich viel verändert und ja, es wird auch einiges ändern. Aber hey, das Leben bringt immer wieder neue Erweiterungen und auch neue Änderungen mit sich. Nicht immer. Alles ist relativ schlecht, wenn es nicht mehr da ist oder wenn es da ist. Dementsprechend wollte ich auch jetzt wieder herzlich willkommen sagen und ich freue mich, wieder da zu sein. Ja, natürlich bist du bestimmt neugierig und möchtest wissen Was ist alles passiert bei dir? Ridgeley Nun, das ist eigentlich relativ einfach, so alles ein bisschen zu erklären. Ich mache es kurz und knapp, weil es will jetzt auch nicht allzu viel darüber reden. Angefangen hat es ja vor einem guten halben Jahr, wo ich im wahrsten Sinne des Wortes gebrochen war. Also es gab einiges an Problemen. Eine dritte Person ist dazugekommen und ja, das hat relativ viel Energie, viel Nerven und vor allem auch ganz stark die Psyche beeinträchtigt. Ähm, sagen wir mal so, nur dieser Panzer Bruch war auch wichtig. Wieso? Nun, das ist relativ einfach zu erklären. Und zwar habe ich hier einfach diesen Punkt gebraucht. Auch die Schattenseiten kennenzulernen. Sprich ich habe hier immer versucht den Guten zu sein, immer brav, immer lieb und habe immer beschwichtigt, wo es nur ging. Ja, in der Psychologie nennt man das halt eben Mustern. Und in diesem Sinne habe ich dann halt immer wieder geguckt, dass ich der Gute bin. Das ist im ersten Moment ja vielleicht eine gut gemeinte Sache, aber gut gemacht ist es aber nicht. Bedeutet im Umkehrschluss, dass ich halt einfach hier nicht mehr auf mich geachtet habe und habe mich verloren. Ja, so ist es dann auch passiert. Ich habe mich im wahrsten Sinne des Wortes ja auch verloren und es ging dann im Endeffekt nichts mehr. Ja, lange Rede, kurzer Sinn Nach einigen Psychotherapiestunden und auch einiges an Geld habe ich dann halt einfach hier dann noch mal zu mir gefunden. Und das heißt aber nicht, dass das alleine reicht. Weil in der Gesundheit gibt es ja immer so schöne drei Säulen und zwar einmal die körperliche Gesundheit. Also Bein gebrochen usw kennt man ja, dann macht man wieder fix die psychische Gesundheit, das heißt, wenn man Depressionen hat oder ähnliches, dann kommt man auch wieder auf die Beine und das dauert halt aber auch lange und ist nicht einfach so wegzuwischen. Je nachdem, was man auch erlebt hat. Da will ich aber jetzt auch nicht unbedingt genau ins Detail gehen, weil das würde hier den Rahmen absolut sprengen. Dann hat man aber auch und die Säule habe ich echt unterschätzt und zwar die soziale Säule, Das heißt ohne meine Freunde, ohne meine Liebsten und ohne Menschen, die mir wirklich auch Mut zugesprochen haben, hätte ich einiges nicht ändern können. Das bedeutet ja im Moment für die, die es noch nicht wirklich mitbekommen haben. Ich wohne jetzt alleine und stemme jetzt mein Leben sozusagen alleine. Das ist ungewohnt für mich. Gerade mit einem, mit einer Beeinträchtigung ist das nicht immer so einfach, gerade hier. Einfach mal alles alleine zu machen. Und da bekomme ich aber auch zum Glück Unterstützung von vielen Seiten. Also ich bin im Großen und Ganzen gut aufgestellt, bin nicht alleine und das funktioniert auf jeden Fall. Also das ist schon mal der Punkt, den ich so viel verraten kann. Nun, wieso, weshalb, warum? Da will ich jetzt ehrlich gesagt nicht eingehen. Nicht weil ich dich nicht mag oder weil ich halt einfach ähm, ja, wie soll ich sagen? Weil ich darüber ein Problem hätte zu reden, sondern ich sehe das mittlerweile als Selbstschutz für beide Seiten, weil wir kennen ja das Problem und das Prinzip der stillen Post. Das, was du hörst, ist eine ganz andere Wahrnehmung, wie das, was ich erzähle. Und meine Absichten sind immer eine gute und dementsprechend. Bevor da ein Strick gedreht wird, sage ich einfach gar nichts und lasse es gut sein. Aber das ist jetzt mal der Punkt, wo man jetzt mal kurz über mich gesprochen haben, sprich eine kleine Namensänderung, sprich ein bisschen Änderungen im Leben. Und was er aber jetzt dennoch kommt, ist Mein Blog ist wieder da. Das heißt es wird wieder Artikel geben, es wird wieder Videos geben, es wird auch wieder neue Sachen geben, wo ich teste ja auch Essen. Ihr kennt es doch nur zu gut und ich weiß, du vermisst es einfach ungemein. Und natürlich auch meine Storys. Da freue ich mich natürlich am aller, aller, aller allermeisten darauf. Und ja, dass ich einfach wieder frei Schnauze mit dir reden kann, das ist auf jeden Fall das, was ich hier so einfach mal gerade so ein bisschen wahrnehme. Und ja, das, was ich auf jeden Fall auch wieder bringen will. Ja, es gibt aber natürlich auch noch ein anderes Projekt und das kennst du ja auf jeden Fall auch schon in meinen Podcasts. Und zwar meinen süßen Eduard. Der erzählt ja immer so gerne Geschichten für sehr schwer kranke Kinder von May If you make a wish. Und da sind wir auf jeden Fall auch dran. Es kommt eine neue Geschichte, das heißt, da dürfen auch unsere kleinsten Fans gespannt sein. Also es ist auf jeden Fall ganz viel im Umbruch und ich freue mich umso mehr, jetzt sehr viel für dich bieten zu können. Ja, was kommt denn eigentlich noch so? Nun, also jetzt gerade im Moment, wo ich jetzt eben aufnehme, sind es noch ungefähr dreißig Minuten. Dann geht es auch schon los. Wieder ins alte Gefilde oder sagen wir ins neue Gefilde. Und zwar Disneyland Paris kommt auch wieder ins Programm rein. Das heißt, ich bin auch wieder, sage ich jetzt mal, nicht geheilt, das kann man jetzt sagen. Aber ich habe so richtig Bock und Laune wieder so richtig schön die Charakter, den Charakter, das Leben zur Hölle zu machen, aber auch den Spaß, wenn man eine schöne süße Überraschung zu schenken. Wenn es auch nur ein Lächeln ist. Weil das sind die Dinge, worauf ich mich sehr freue und freue mich auf jeden Fall auch auf die Leute wieder alle zu sehen. Das heißt auch für dich, wenn du mich siehst, stupst mich an, sag Hey, Rigle. Schön, dass du wieder da bist, oder? Kacke, dass du wieder da bist. Egal, wie du es meinst. Ich freue mich auf jeden Fall, jeden Einzelnen begrüßen zu dürfen. Ja, und das ist auf jeden Fall schon mal was Schönes. Ja, was ist denn jetzt eigentlich so auch in den nächsten Wochen los? Das würde ich auch schon mal gerne erzählen. Und zwar ganz interessant ist, dass sich in den nächsten Tagen entschieden wird, wer kommt am fünfzehnte März bzw eher vierzehnte März zu dem Insiders Event nach Arendelle? Das heißt man darf Charakterfotos machen, man darf sich auch amüsieren und zwar mit Frozen ever after. Und zu guter Letzt auch die Promenade, wo man zum Ende hinkommt und zum Abschluss natürlich auch die Top Neue. Ähm. Eins, zwei, drei. Jetzt haben wir den Namen vergessen. Super Richy, die unsere supertolle neue Abendshow. Und ja, da ich den Namen vergessen habe und das ist auch wieder typisch Ich ist dann auf jeden Fall auch dabei, ob ich erzogen worden bin oder nicht. Das wird sich in den nächsten Tagen auf jeden Fall kristallisieren. Wenn nicht, dann ist es halt so, dann bin ich halt am fünfzehnte März dran. Dann ist es eben im Leben eben eben so. So, das ist jetzt mal so, auf jeden Fall das nächste, was kommt. Ja, und dann hoffe ich auch schon, dass schon sehr bald auch wieder der Europapark öffnet, weil ja ich vermisse dass so ein ganz bisschen. Das ist auf jeden Fall etwas, was ich auch bräuchte. So ein bisschen Schütteln, ein bisschen Gas, ein bisschen Adrenalin. Und auf jeden Fall noch ganz viel Liebe von euch. Das auf jeden Fall. Das darf nicht fehlen. Es wäre ja aber nicht richle. Ein magischer Podcast Schrägstrich magischer Podcast, wenn es nicht eigentlich auch noch mal über Disney geht. Ich habe jetzt auch noch mal jetzt eben auch noch mal einen Artikel veröffentlicht. Da geht es um die Legacy, also um das Vermächtnis von Disney und eben auch um die, wie soll ich sagen, um die gesamte Werte, die ich da halt einfach jetzt auch so ein bisschen mitbekommen habe. Also der Artikel ist auch übrigens aufzurufen auf meiner Homepage und da steht dann Slash Disney ist mein. Also auch wieder ein Minus. Dazwischen Minus zu Hause. Und dann reden wir noch ein bisschen einfach darüber, wie es mit einer kleinen Hommage an Walter Elias Disney auch gehört, was es eben alles mit meinen Werten zu tun hat und wie ich auch eben zu Disney kam. Also ich war, bevor ich fünf Jahre alt war, ein Junge, der niemals sprach, also wirklich nicht. Und wenn ich gesprochen habe, dann sehr schlecht. Also immer nur so Sachen wie Damm Damm für Banane oder äh ja, dann hatte ich auch noch T. Für meine Schwester Stephanie und ja, dann kam irgendwann mit vier Jahren dann Cinderella. Das hat meine Schwester zu ihrem zu Weihnachten geschenkt bekommen. Man muss eigentlich auch noch Funfact mäßig dazu sagen. Weihnachten wurde nie gefeiert, weil meine Mutter eine andere Religion hat oder sagen wir mal zu einer Sekte gehört. Und ähm ja und als in den jungen Jahren war ich halt eben schnell überfordert. Oft zu laut, manchmal zu still, aber auch vor allem eins auffällig in einer Welt, in der sowieso alles zu viel war oder ich es halt einfach nicht Verstand haben. Also sprich, ich habe da nicht immer wirklich viel mir drum gemacht und tja, dann kriegt man irgendwann das Gefühl ja, du bist nicht richtig hier. Durch Cinderella habe ich zum Ersten Mal eine Figur gesehen, die nur tu Gutes getan hat und trotzdem schlecht behandelt wurde. Man weiß ja die drei Bitches, also sprich Lady Anne und ihre Geschwister Anastasia und Trissela So und ja, sie hat aber trotzdem nie den Glauben an die Liebe und ihre Träume verloren. Sie ist freundlich geblieben, geduldig und sie schenkte auch denen Freundschaft, die eben auch Gutes getan haben. Und es war ihr auch ehrlich gesagt scheißegal, wer es ist, ob das eine Maus ist, ein Pferd, ein Hund oder sonst irgendwer. Das war schon auf jeden Fall ein relativ ja, sag ich mal, eine kleine Geste. Aber für mich, also den kleinen Richy, hat es auf jeden Fall eine große Wirkung gehabt. Und auch diese Werte spiegeln sich ja auch bis heute in mir wieder. Wer zum Beispiel mit mir ehrlich, respektvoll, freundlich jetzt wirklich einfach so begegnet, kriegt auch meine Freundschaft und mein Herz. Also das ist relativ einfach. Und mir ist es egal, wer du bist oder was du bist. Natürlich sprechen auch manche Sachen dagegen. Also wenn du jetzt diverse Hasstriaden um auf den an den Tag legst, dann ist das relativ schwierig für mich. Also das ist schon klar. Da kannst du mich auch so gernhaben, wie du möchtest. Ähm, ja, dann habe ich halt mit Sex eben angefangen zu sprechen. Und trotz meiner Auffälligkeiten habe ich immer wieder mich durchgekämpft. Also gerade so, doch tief in mir drin sitzt halt bis heute noch immer eine alte Wunde. Das Gefühl, einfach nicht zu passen. Auch jetzt, auch jetzt, wo ich jetzt mittlerweile alt bin. Also das hat sich nicht wirklich geändert und doch halte ich an meinen Werten fest und umso mehr denn je. Also Zusammenhalt, Nächstenliebe, Kreativität, Qualität und Emotionen. Ich glaube an die Magie. Liebe, Freundschaft und auch Akzeptanz. Ja und ja. Irgendwann, wenn man dann so ein Sechsjähriger ist, wird man auch mal älter. Und mit vierzehn, fünfzehn war das dann halt auch so ungefähr. In meiner Jugend habe ich dann immer in meiner größten Not wieder einen Halt gesucht und es habe ich auch tatsächlich in dem Disney Klassiker gefunden. Nicht nur einem, sondern zwei. Eine Heldin, die sich nichts daraus macht, dass sie Bücher liest und anders ist. Sie wusste und merkte auch, dass sie hier nicht reinpasst. Und hier rede ich von Bella aus dem Film Die Schöne und das Biest begleitet. In den neunziger und auch Anfang zwei tausend gab es noch eine Heldin, denn sie wusste, wenn sie sich so gibt, wie sie ist, bricht sie allen das Herz. Sie passte genauso wenig rein, macht ihr eigenes Ding, riskierte ihr eigenes Leben und schützte auch ihren Vater. Und was war am Ende? Sie wurde als Heldin Chinas gefeiert. Es geht hier um nichts Geringeres als um Mulan. Allein der Kultstatus mit Otto Stimme als Muschu war einfach legendär. Kann man nicht anders sagen. Das war einfach genial. Ja, Also Schande über deine Kuh und deine Familie. Natürlich. Das Lied Reflection ist auch tatsächlich ein Spiegel meiner selbst. Also sprich, ich wusste, hier passe ich nirgendwo rein. Und hier ging es um meine Zeit, in der ich selber auch merkte, ich passe nicht rein. Ich bin nicht wie die anderen und dementsprechend, das ich auch nicht in die Fußstapfen meiner Familie trete. Gerade in religiöser Hinsicht und doch auch heute merke ich, dass es halt eben so ist. Ich denke anders. Ich rede zu viel, vor allem zu ungefiltert. Das habe ich auch noch vor ein paar Tagen ja tatsächlich zu hören bekommen. Und da werde ich oft schief angeschaut. Falsch verstanden. Und oft gibt es einem das Gefühl, ich hätte schlechte Absichten. Doch das ist nicht der Fall. Und doch im Endeffekt habe ich gelernt, mir treu zu bleiben, weil sonst verliere ich mich schon wieder. Und das ist das Letzte, was passieren darf. Nur was hat das denn jetzt eigentlich jetzt mit Disney zu tun? Ja, mit Walt Disney verbinde ich einiges, die man auch auf die eigene Kappe eben so schreiben kann. Es war nicht nur der Erfinder von Parks und Figuren, sondern auch von Visionen, Werten und vielem mehr. Hier möchte ich einfach jetzt mal gerade auf die wichtigsten Sachen eingehen, indem ich eben bis heute noch prägen. Der erste Punkt wäre die Inklusion und Gemeinschaft. Disney glaubte daran, Orte zu schaffen, an denen sich je wirklich jeder willkommen heißt bzw fühlt. Sein Ziel war es, Erlebnisse zu bieten, die Menschen aller Altersgruppen und Hintergründe gemeinsam genießen können. Das ist für mich halt auch einfach Inklusion. Auch jetzt in der neumodischen Zeit ist es halt eben tatsächlich gelebt worden, bevor überhaupt Inklusion ein Begriff wurde. Innovation und Kreativität als zweiter Punkt. Komm, wir müssen schon sagen, der ist halt einfach Pionier und suchte ständig nach neuen Wegen, Geschichten zu erzählen. Sei es durch Technicolor, durch bahnbrechende Animationen oder auch die Animatronics, die waren einfach legendär. Er hat übrigens auch die Soundeffekte halt einfach in die in die Minifilme reingebracht mit Mickey und Minnie und co. Also das muss man auch einfach sagen. Für ihn bedeutete halt eben Kreativität auch Grenzen verschieben und nicht nur Inhalte schaffen. Da war ja auch ein neuer Rahmen geschaffen worden. Der dritte Punkt ist halt einfach die Empathie und die Menschlichkeit. Er wollte ja nicht nur unterhalten, sondern auch mit seinen mit seinem, sag ich mal, Zeichentrickfilmen auch berühren. Seine Geschichten sollten Hoffnung geben, Das Gute im Menschen zeigen und eine Verbindung schaffen. So von Herz zu Herz. Er hat schon gewusst, wie er mit Menschen emotional verkoppeln kann. Die Detailverliebtheit und auch die Qualität ist der Punkt. Vier Er war dafür bekannt, kein Detail dem Zufall zu überlassen. Ob im Film, in den Parks, es ist alles bis ins kleinste Detail durchdacht. Also da war halt Qualität halt eben kein Extra, sondern eine Haltung, das muss man schon sagen. Sein fünfter Punkt und damit kommen wir auch am besten zum Schluss, damit es nicht einfach zu viel wird. Und zwar fertig für ihn war ein Fremdwort. Also sprich, er hat immer ständiges Streben nach Verbesserung gehabt. Nach jedem Erfolg hat er sich auch gefragt Was kommt als nächstes? Was können wir verbessern? Neue Figuren, neue Konzepte, neue Erlebnisse. Immer weiter mit neuem Mut und vor allem mit Neugierde. Das hat mich auch immer sehr, sehr stark Ihm imponiert, wie man so schön sagt. Ja, was hat er denn, wie gesagt, jetzt auch mit den Werten zu tun? Ja, meine Werte sind tatsächlich auch die gleichen. Nichts war in derselben Dimension und auch sicher nicht fehlerfrei. Aber wer ist das denn schon? Und das soll auch nicht sein, Denn gerade die nicht Perfektion, eine Art perfektionistischer Art, ist ja das, was uns Menschen ausmacht. Menschlich und vor allem emotional. Und bis heute glaube ich daran, dass wir Menschen mit Haltung brauchen und nicht mit Perfektion. Selbst ich kann nicht stillstehen und erfinde mich stets neu. Nicht nur der Podcast oder die Videos, sondern auch das Bloggen und die Social Medias gehen mittlerweile neue Wege. Nur das Ding ist Die kennt keiner. Eduard ist zum Beispiel auch zu einer eigenständigen Figur geworden. Das ist dann halt eben auch eine Richtung, die auch nicht jeder kennt und auch nicht jeder gutheißt. Gerade im Fandom ist es halt eben so ein Ding, aber das Thema würde ich jetzt hier nicht aufmachen, weil dann haben wir die Büchse der Pandora aufgemacht. Und ja, so wie Disney hat, der hat ja auch seine Schattenseite. Nur er lernte dazu. Er glaubt an das Gute und er wollte, dass seine Menschen alle, dass seine Werke alle Menschen verbinden. Ach Mensch, Richle! Familien. Kinder, Großeltern. Dann Träumer, Denker. Egal woher sie kamen oder wie sie waren. Er ist und bleibt ein Visionär. Eines und viele weitere nicht gezählte Gründe sind das jetzt halt eben auch für mich. Nicht nur Unterhaltung, sondern auch ein Stück Zuhause für Menschen wie mich. Ich bin mir sicher, du hast auch schon solche Erfahrungen gemacht. Erzähl du doch mal auch einfach mal auf Facebook oder auf Instagram, was du so erlebt hast. Oder sprich mich einfach persönlich an! Würde mich mal interessieren, wo du deine Schlüsse ziehst. Weil auch gerade tätowierte Menschen haben ja auch ihre schönen Motive. Da habe ich ja zum Beispiel König der Löwen im Kopf oder auch Stitch. Das ist ja auch zum Beispiel ein Alien, Das ist ja sozusagen nie wirklich willkommen. Entschuldigung, jetzt habe ich einen Schluckauf. Ähm, ja, der eigentlich auch nicht willkommen war, bis Lilo kam. Sie hat ihn so genommen, wie er ist und hat geguckt, Wo können wir was verbessern? Und das ist menschlich. Wir können Menschen nur bis zum Kopf gucken, wenn wir versuchen zu verstehen Und wenn wir versuchen, andere Menschen einfach mit einem Herz zu begegnen, werden wir das auch so zurückkommen bekommen. Denn das, was man sät, bekommt man zurück. Und egal ob man jetzt auch mal Fehler macht, egal ob man jetzt auch mal Fauxpas macht, es gilt halt auch immer mal wieder auch den Menschen zu sagen, wo er dran ist, damit er auch die Chance kriegt, es sich einfach nochmal zu überlegen und zu verändern. Dann verändern kannst nur du dich selber und wenn du das möchtest, dann machst du das. Und ob es für dich auch diesen Wert hat, dann ist das gut. Wenn nicht, dann weißt du oder die andere Person, wo du dran bist und dann musst du überlegen kannst du damit oder kannst du damit nicht? Und damit wünsche ich dir auf jeden Fall ein super tolles Wochenende, falls du das schon am Wochenende hörst. Wenn nicht, dann einen guten Start in die neue Woche und wenn auch nicht, dann einfach ein super dolligen, wunderschönen Tag und ich hoffe es heißt sehr bald für dich Bienvenue a Disneyland Paris dein Ridgley. Freue mich auf jeden Fall wieder da zu sein. Hm, Hm hm.

Organisaties hebben steeds meer en vaker te maken met vraagstukken die we niet kunnen oplossen, en ook niet goed kunnen hanteren. Crises volgen elkaar op, tuimelen over elkaar heen en versterken elkaar. Onze organisatiereflexen zijn daarbij niet altijd behulpzaam. VeranderkundigenLeike van Oss en Jaap van 't Hek schreven het boek Wederopbouw en vinden dat we fundamenteel anders moeten gaan kijken naar wat we in organisaties te doen hebben. Zijn de huidige  grondslagen voor organiseren nog wel passend? Eduard van Brakel van Boom Management gaat met hen in gesprek over ons vermogen om opnieuw te beginnen.

Čo ak jedno stretnutie zmení spôsob, akým krajina uvažuje o svojej budúcnosti? Po návšteve premiéra Fica v Spojených štátoch sa na bruselskom portáli Politico objavila informácia, že rozhovor s Donaldom Trumpom mal premiéra šokovať a spochybňovať jeho psychický stav. Tvrdenia popreli ako Úrad vlády, tak aj Biely dom. Jeden člen koalície však hovorí niečo iné, a po kritike Únie prichádza stretnutie s Macronom. Má verejnosť právo vedieť viac o tom, čo sa hovorí za zatvorenými dverami, a aj o tom, kde plánujeme stáť v meniacom sa svete? Pýtali sme sa politického komentátora, historika a exporadcu R. Fica Eduarda Chmelára.  

En este episodio de UDX conversamos con el Dr. Eduard Estivill, médico especialista en sueño, sobre algo que casi nadie se toma en serio hasta que se rompe: el descanso.Eduard nos habla desde el lugar donde pocos miran: las madrugadas, el insomnio, la ansiedad silenciosa y los cuerpos que siguen funcionando aunque ya están agotados por dentro. Hablamos de la cultura de vivir acelerados, de normalizar el cansancio, de usar el café como anestesia emocional y de confundir productividad con valor personal.Reflexionamos sobre el sueño como un acto biológico, pero también como un espejo emocional. Sobre lo que aparece cuando todo se apaga. Sobre las noches que revelan lo que el día logra esconder. Y sobre cómo muchas veces no es que no podamos dormir… es que no sabemos cómo parar.Una conversación sobre cansancio, identidad y conciencia. Sobre aprender a escucharse antes de colapsar. Y sobre entender que dormir bien no es un lujo: es una forma básica de sobrevivir  y de volver a uno mismo.Conecta con el Dr. Eduard Estivill:IG: https://www.instagram.com/dr.eduardestivill?igsh=MTg2Ym9kNXhwcndsMw== Suscríbete a nuestro canal en SpotifyVe la entrevista completa en YouTubeSigue negocioscool en todas nuestras redes Conecta con nosotros a través de LinkedIn

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"5 Gründe für Geschwisterliebe (Teil 1)" von Eduard Hildebrand am 23.01.2026. Weitere Infos unter https://predigten.ecg.berlin/sermon/index?id=7534

Wie de overheidspraktijk kent, weet hoe weerbarstig die is. En Corine Hoppenbrouwers en Guido Rijnja weten er alles van. Ze schreven namelijk het boek Overheidscommunicatie voor professionals. In gesprek met Eduard van Brakel van Boom Management leggen ze uit dat burgers meer zijn dan klanten, bestuurders meer dan managers en ambtenaren meer dan uitvoerders.  En wat dat betekent voor de communicatie binnen en vanuit de overheid.

IJsbaden zijn hot. Letterlijk iedereen doet het tegenwoordig. Maar wat als je het verkeerd doet? Of erger nog: wat als jouw lichaam er helemaal niet op zit te wachten? Eduard en Govert duiken – heel voorzichtig – in de ijskoude waarheid achter deze populaire biohack. Van bijna-verdrinken in een Finse rivier tot vier lagen kleding na een ochtend in het ijsbad. We bespreken waarom langer niet altijd beter is, hoe je bloedsuiker reageert op kou en waarom vrouwen een compleet ander protocol nodig hebben dan mannen. Denk: menstruatiecyclus, lichaamstemperatuur en waarom die stoere gasten van 25 het vaak helemaal verkeerd doen. Verwacht eerlijke verhalen, glucose-metingen en het belangrijkste advies: stop met ego-hacking. Want je zenuwstelsel meet niet hoe hard je bent, maar hoe veilig de situatie is. En soms is dat trappetje vasthouden gewoon de slimste keuze. It's time to talk!   Mogelijk gemaakt door NoordCode. Functionele voeding van de hoogste kwaliteit. Gemaakt voor en door biohackers. Gesourced in Europa. www.noordcode.com Benieuwd naar het meest complete biohacking programma op de markt? Met de tools en technieken van topsporters en business professionals? 12 weken lang meten we je DNA, darmen, bloed en nog veel meer door, om te kijken hoe we jou fysiek en mentaal kunnen verbeteren. www.humanupgrade.nl Instagram: @govert4giver @eduarddewilde

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In deze aflevering van bibliotheek Den Haag & klassiekers duiken we in de hertaling van Julia van schrijver en dichter Rhijnvis Feith, een sentimentele briefroman uit 1783. Arjen van Meijgaard, schrijver én docent aan de School voor Jong Talent, bewerkte het originele werk tot een toegankelijke versie. We bespreken het boek met leerlingen uit de vijfde klas van Gymnasium Sorghvliet en hun docenten mevrouw Matla, mevrouw van der Loo en meneer Beuten. Wat komt er kijken bij het hertalen van zo'n klassieker? En hoe is het om als jongere te lezen over de wereld van Julia en Eduard?  Samenstelling en presentatie: Liesbeth Bouman Opname en montage: Marc Brouwer  

In deze aflevering van bibliotheek Den Haag & klassiekers duiken we in de hertaling van Julia van schrijver en dichter Rhijnvis Feith, een sentimentele briefroman uit 1783. Arjen van Meijgaard, schrijver én docent aan de School voor Jong Talent, bewerkte het originele werk tot een toegankelijke versie. We bespreken het boek met leerlingen uit de vijfde klas van Gymnasium Sorghvliet en hun docenten mevrouw Matla, mevrouw van der Loo en meneer Beuten. Wat komt er kijken bij het hertalen van zo'n klassieker? En hoe is het om als jongere te lezen over de wereld van Julia en Eduard?  Samenstelling en presentatie: Liesbeth Bouman Opname en montage: Marc Brouwer  

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In dieser Folge WEGEBEDARF plaudere ich mit Eduard Fütterer, ehemals Betriebsprüfer beim Finanzamt, heute Auswanderer in Paraguay und aktuell auf Erkundungstour in Mexiko. Eduard ist Spezialist für Auswanderung und kennt das Finanzamt nicht nur von außen, sondern vor Allem von innen – und genau deswegen wird es spannend: Wie sieht das Finanzamt eigentlich Menschen, die auswandern wollen? Wo und wie „erschleicht“ sich das Finanzamt den Zugang zu deiner Steuerpflicht? Welche Stolperfallen, Ecken und Kanten solltest du unbedingt kennen, bevor du auswanderst – oder auch, wenn du schon weg bist? Eduard verrät dir aus erster Hand, worauf du achten musst, um nicht aus Versehen doppelt und dreifach Steuern zu zahlen.

V decembri 2025 Matica slovenská udelila významnému slovenskému ľudovému rezbárovi a mladšiemu bratovi spisovateľa Jozefa Gregora Tajovského Eduardovi Gregorovi ocenenie in memoriam pri príležitosti jeho 130. narodenín (7. januára 2026). Vyzdvihla tým jeho umelecký prínos a nezlomnú vôľu, ktorou inšpiroval mladú generáciu. Jeho dielo, vrátane rezieb a plastík, je považované za dôležitú súčasť slovenského ľudového umenia. O svojom starom otcovi porozpráva vnučka Wanda Gregorová.

Slovensko a Česko obnovili po stretnutí premiérov medzivládne rokovania. Sú naše vzťahy opäť na dobrej ceste? A ako by sa mala postaviť Európska únia ku krokom Donalda Trumpa po napadnutí Venezuely a chúťkam na Grónsko? O téme diskutoval politický komentátor, historik, exporadca R. Fica Eduard Chmelár.

Rodney Trudgeon's guest on People of Note this week, is one of South Africa's most distinguished ballet dancers who is now retired after an illustrious career as principal dancer with CAPAB having joined them in 1966. His name is Eduard Greyling, who also travelled extensively in Europe and especially in The Netherlands and in Cape Town where he became famous partnering with Phyllis Spira. People of Note, Sunday at 6pm and again on Thursfay at midday, brought to you by PTP and don't forget that CATS is wowing audiences hgere at Artscape

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Zitten is het nieuwe roken. Maar wat als je niet van sporten houdt, of gewoon geen tijd hebt om uren in de gym te staan? Dan is er NEAT. Nee, geen nieuwe supplementen of gadgets, maar de vergeten kunst van bewegen zonder dat je het doorhebt. Eduard en Govert duiken in de wereld van Non-Exercise Activity Thermogenesis – oftewel: alles wat je doet buiten je workouts om. Van squats bij de koffiemachine tot trampoline springen in je kantoor (ja, echt). We bespreken waarom 10.000 stappen overrated zijn, hoe je met mini-bewegingen je vetverbranding maximaliseert en waarom je mitochondria en lymfesysteem je dankbaar zullen zijn. Verwacht praktische tips, wetenschappelijke inzichten en natuurlijk de nodige zelfspot. Want zelfs de grootste biohackers vergeten soms hun sta-bureau te gebruiken. Mogelijk gemaakt door NoordCode. Functionele voeding van de hoogste kwaliteit. Gemaakt voor en door biohackers. Gesourced in Europa. www.noordcode.com Benieuwd naar het meest complete biohacking programma op de markt? Met de tools en technieken van topsporters en business professionals? 12 weken lang meten we je DNA, darmen, bloed en nog veel meer door, om te kijken hoe we jou fysiek en mentaal kunnen verbeteren. www.humanupgrade.nl Instagram: @govert4giver @eduarddewilde

Dans cet épisode, faites la connaissance de Johan Petit motion designer et artiste musical.Découvrez son parcours, son approche du motion enchevêtrée avec la création musicale mais aussi la façon dont il vie et travaille avec un trouble de l'attention.Dans cet épisode, vous entendez parler de :Annihilation : https://vimeo.com/513458694Burden : https://vimeo.com/513458694Ecole MJM Nantes : https://www.mjm-design.com/ecole/nantesAurélien Thomas : https://www.instagram.com/aurelienthms/EP Seen Through : https://soundcloud.com/twosnares/setsSwivel Sight : https://www.instagram.com/swivel_sight/Eduard_ov : https://www.instagram.com/eduard_ov/Oelhan : https://www.instagram.com/oelhan.tv/Akira : https://fr.wikipedia.org/wiki/Akira_(film_d%27animation)Dan Da Dan : https://fr.wikipedia.org/wiki/Dandadanfemur_v : https://www.instagram.com/femur_v/Retrouvez Johan Petit partout:Insta video : https://www.instagram.com/johanpetit_/Insta musique : https://www.instagram.com/2snares.mp3/Soundcloud : https://soundcloud.com/twosnaresVimeo : https://vimeo.com/johanpetit---Le MoDCast est un format de discussion ouverte avec des professionnels du #motiondesign.Au fil de nos discussions, découvrez les parcours, les process, le quotidien de créatifs francophones.

Estrenar el 1 de enero con el Concierto de Año Nuevo de la Orquesta Filarmónica de Viena ya es tradición para decenas de millones de personas en todo el mundo. La emisión en directo desde la Sala Dorada del Musikverein tiene como grandes protagonistas a los integrantes de la familia Strauss: Johann padre e hijo, así como sus hermanos Josef y Eduard. Autores prolíficos, lograron establecer una marca distintiva con sus interpretaciones y alcanzaron fama mundial en la incipiente industria de la música. El fundador de la dinastía, Johann Strauss padre (1804-1849), ya realizó con su orquesta giras por Europa; un camino que seguiría su vástago Johann Strauss II (1825-1899), quien incluso visitó Estados Unidos con éxito clamoroso. Las danzas fueron parte esencial de su música: Johann Strauss hijo llegó a ser conocido como el Rey del Vals y a él se deben páginas de este género tan populares como 'El Danubio Azul', 'Cuentos de los bosques de Viena', 'Rosas del sur' o 'Sangre vienesa'. Otros bailes como polcas, cuadrillas o mazurcas forman parte del amplio repertorio de los Strauss, al igual que numerosas marchas. Un campo que amplió finalmente Johann Strauss II cuando se adentró en el género de la opereta, donde realizó obras tan destacadas como 'El Murciélago' o 'El barón gitano'.Este documental, con guion de Ana Vega Toscano y diseño sonoro de Mayca Aguilera, se acerca a la saga con un especial interés en su relación con nuestro país. El programa examina las partituras que compusieron para la Casa Real, tanto la popular 'Marcha Española, op. 433' de Johann Strauss hijo, como las 'Dos Marchas de la Noble Guardia Real Española, op. 240' de Johann Strauss padre. También pone el foco sobre la inspiración española de muchas de sus piezas, así como en la visión que de su música tuvo el compositor Tomás Bretón, autor de 'La verbena de la Paloma'. Intervienen los musicólogos Víctor Sánchez, catedrático de la Universidad Complutense de Madrid, y Enrique Mejías, documentalista del Centro de Documentación y Archivo de la SGAE; el bibliotecario y divulgador Alessandro Pierozzi, director del programa 'Danza en armonía' de Radio Clásica; el coronel Enrique Blasco Cebolla, miembro de la Academia de las Ciencias y las Artes Militares y exdirector de la unidad de música de la Guardia Real; y el periodista y crítico musical Gonzalo Alonso, quien además evoca en primera persona el ambiente único del Concierto de Año Nuevo en Viena.Escuchar audio

Eduard Răpițeanu lucrează de ani buni la intersecția dintre idei antreprenoriale și fondurile care le pot transforma în realitate. Vine dintr-un domeniu care cere răbdare, disciplină și o atenție specială la detaliu. Dar, mai ales, o înțelegere limpede a oamenilor — a modului în care gândesc și ce așteptări au atunci când pornesc un proiect. În conversația de astăzi, vorbim despre cum se pregătește o firmă pentru finanțare, ce greșeli se repetă aproape inevitabil și cum poate digitalizarea să facă procesul mai clar și mai uman. Discutăm despre ce înseamnă un plan de afaceri solid, despre diferența dintre intenție și execuție și despre felul în care antreprenorii pot învăța să navigheze printre regulile aparent complicate ale fondurilor nerambursabile.00:00 Intro02:32 Despre Eduard și contextul discuției00:05:23 Cum a ajuns Eduard în consultanța pe fonduri europene00:07:56 Ce înseamnă să fii pregătit pentru finanțare00:09:55 De ce mașinile nu ajută un business să crească00:11:34 Asumarea și rolul antreprenorului în firmă00:12:49 Cofinanțarea și frica de contribuția proprie00:15:00 De ce nu există garanții la fonduri europene00:18:07 Greșeli frecvente care duc la pierderea finanțării00:20:34 Cum arată un plan de afaceri realist00:31:47 Viitorul finanțărilor pentru IMM-uri în România 

Eduard Estivill, médico neurofisiólogo y uno de los mayores expertos en Medicina del Sueño nos habla acerca de por qué dormimos, cómo funciona el sueño y qué puedes hacer hoy para dormir mejor.Estivill explica cómo mejorar la calidad del sueño, qué hábitos están arruinando tu descanso sin que lo notes y cuáles son las estrategias más efectivas para conciliar el sueño más rápido: luz, cenas, horarios, melatonina, suplementos y técnicas validadas por la ciencia.Si quieres dormir como un bebé, despertar con energía y dejar atrás el cansancio crónico, esta conversación con el Dr. Estivill es para ti.Shownotes- Recibe acceso gratuito a mi lista de los 100 libros que transformarán tu vida aquí: https://www.creadores.co/newsletter- Únete a nuestra Escuela de Creadores, un programa de 12 semanas para transformar tu cuerpo, mente y negocios: https://creadores.co/escuela- Invierte en bienes raíces en EE. UU. con nosotros en Creadores Capital y genera retornos promedio del 20% anuales. Aplica aquí: https://www.creadorescapital.com/Invitado- Instagram: https://www.instagram.com/dr.eduardestivill/- YouTube: https://www.youtube.com/@dr.eduardestivill- LinkedIn: https://www.linkedin.com/in/eduard-estivill/- Facebook: https://www.facebook.com/Dr.EduardEstivill/Libros de Eduard- Duérmete, niño: El método Estivill para enseñar a dormir a los niños https://www.amazon.com/-/es/Duérmete-niño-edición-actualizada-ampliada/dp/8490328625- Metodo Estivill: https://www.amazon.com/-/es/Metodo-Estivill-Method-Eduardo-2006-05-30/dp/B01HC9VY1A- La Lila: https://www.amazon.es/Lila-va-compras-8/dp/8448824954- El método Tokei: https://www.amazon.com/-/es/El-método-Tokei-interno-optimismo/dp/8401025567- Que no te quiten el sueño: https://www.amazon.com/-/es/QUE-NO-TE-QUITEN-SUEñO/dp/9802717037Creadores- Facebook: https://www.facebook.com/creadorespodcast- Instagram: https://www.instagram.com/creadorespodcast- Instagram: https://www.instagram.com/chelozegarra- TikTok: https://www.tiktok.com/@marcelozegarrac- Twitter: https://twitter.com/chelozegarrac- Email: https://www.creadores.co/contacto#CreadoresPodcast #SueñoYDescanso #SaludIntegral #RendimientoHumano

Hannes, Flo und Lexi geraten in den Spuk von Burg Wehe. Wintergeist Eduard warnt sie vor seinem drohenden Ende durch einen Hotelbesitzer. Können die drei ihn retten, bevor Geist und Ruine für immer verschwinden?

S'esperava fa mesos, però finalment arribarà en el millor moment. El proper diumenge, 14 de desembre, a les 12 del migdia al Miramar, es presentarà 'El joc de les festes de Sitges', una iniciativa de la Comissió de Corpus amb el suport de l'Ajuntament, que promet ser un dels obsequis per aquestes festes. El joc de les festes de Sitges és un joc de taula de preguntes i proves per aprendre i divulgar curiositats sobre Carnaval, Corpus i Festa Major. Hi poden participar de 3 a 6 jugadors de manera individual, o si preferiu jugar en equip hi poden participar entre 2 i 6 equips. Tant uns com altres tenen molt per a respondre i competir: hi ha 800 targetes dividides entre preguntes de coneixement i preguntes interactives a través d'imatges, música o mímica.... Amb Eduard Tomàs, president de la comissió de Corpus, i Oona Argilagós en parlem. L'entrada Apunteu-vos el diumenge 14 de desembre. Es presentarà el Joc de les festes de Sitges! En parlem amb Eduard Tomàs i Oona Argilagós ha aparegut primer a Radio Maricel.

Welcome to It Was What It Was, the football history podcast. Co-hosts Jonathan Wilson and Rob Draper look into the dark and controversial period of Streltsov's life. In this second part we cover the heinous crime that Streltsov was accused of, the subsequent trial and conviction, and his years in the Gulag. Despite the damning evidence, Streltsov's eventual return to football and continued popularity are explored, along with the societal implications and unresolved questions surrounding his story. Join us for a detailed look at both the fall and unexpected resurgence of a man once considered the 'Russian Pele.'This episode contains discussion of sexual abuse and rape, which some listeners may find distressing. If you've been affected by any of the issues raised, the NHS provides a list of support services and resources here:https://www.nhs.uk/live-well/sexual-health/help-after-rape-and-sexual-assault00:00 A Dark Story Unfolds00:31 The Accusation and Confession04:50 The Aftermath and Public Reaction05:40 Evidence and Forensic Details07:05 The State's Role 08:22 Personal Struggles and Downfall23:42 Speculations and Suspicions26:14 The Case Against Streltsov28:14 The Soviet State's Role30:31 Marina's Disappearance32:08 Life in the Gulag40:15 Streltsov's Return to Football48:21 Legacy and Controversy52:06 Conclusion Hosted on Acast. See acast.com/privacy for more information.

Fe hecha canción es el programa de EWTN Radio Católica Mundial que promociona la música de los grupos y cantantes católicos del mundo hispano. Desde el Estudio 3 de Radio Católica Mundial, Douglas Archer comparte con ustedes una hora cargada de canciones, incluyendo las últimas novedades y estrenos, y de vez en cuando con algún invitado que canta o toca en directo.

Se estrenó hace diez días y es la serie de la que todo el mundo habla. “Anatomía de un instante” analiza los entresijos del golpe de Estado del 23-F. Además de ficcionar magníficamente el asalto al hemiciclo del Congreso de los Diputados, lo que destaca en esos cuatro capítulos son las interpretaciones.El gran Eduard Fernández da vida a Santiago Carrillo. Para preparar el personaje se le ocurrió una idea: llamar a Carlos Latre para que le ayudase a prepararlo.Y se la traspasó a Álvaro Morte, Adolfo Suárez en la serie...Así que, de pronto, nos enteramos de que el actor al que hemos visto meterse en la piel de un sinfín de personajes con sus imitaciones, Carlos Latre, está detrás de un ejercicio interpretativo de contención y solidez.A veces hay que poner nuestro talento al servicio de los demás, porque a los demás, también les podemos hacer mejores colocados dos pasos hacia atrás.Las segundas y terceras filas de la vida...No es la primera ...

Welcome to It Was What It Was, the football history podcast. Co-hosts Jonathan Wilson and Rob Draper delve into the story of Eduard Streltsov, the 'Russian Pele'. In the first part of this two-part series, we trace Streltsov's meteoric rise from a poor upbringing to becoming a celebrated football talent. Witness his groundbreaking performances, his early brush with fame, and the personal flaws that began to unravel his career. Discover the events leading up to the fateful allegations that would ultimately tarnish his legacy. Join us as we unveil the complexities and the promises cut short in the life of one of Soviet football's most enigmatic figures.This episode contains discussion of sexual abuse and rape, which some listeners may find distressing. If you've been affected by any of the issues raised, the NHS provides a list of support services and resources here:https://www.nhs.uk/live-well/sexual-health/help-after-rape-and-sexual-assault00:00 Introduction03:38 The Soviet Football Landscape in the 1950s09:35 Streltsov's Early Life and Family Background16:31 Streltsov's Football Career Takes Off20:40 The 1956 Olympics and Missed Opportunities25:17 The Medal That Never Was27:01 The Downfall Begins30:37 A Pattern of Trouble49:50 Streltsov's Arrest50:12 Confession and Public Outcry Hosted on Acast. See acast.com/privacy for more information.

durée : 01:29:08 - Relax ! du jeudi 20 novembre 2025 - par : Lionel Esparza - Figure essentielle de la musique russe dans la seconde moitié du 19e siècle, le chef et compositeur Eduard Napravnik a été le directeur musical du prestigieux Théâtre Mariinsky de Saint-Pétersbourg pendant près d'un demi-siècle, où il a dirigé les créations mondiales de plus de 80 opéras ! Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

Aquesta setmana el cantant de blues Eduard Carreras ens presenta el seu últim treball Tornem als 50's.

Deportace, k nimž přistoupil Donald Trump, se dotýkají i kdysi svým způsobem privilegovaných přistěhovalců – Kubánců. Ti byli po svém příjezdu do Miami dekády považováni za hrdiny, za ty, kteří se dostali z drtivého sevření Fidela Castra. Navíc před ním utíkali po moři, tedy Floridskou úžinou plnou žraloků, zrádných proudů a rychle se měnícího počasí.

Zain Johson, in for Pippa Hudson, speaks to Eduard Greyling, a true South African ballet legend, whose extraordinary career has inspired generations. Lunch with Pippa Hudson is CapeTalk’s mid-afternoon show. This 2-hour respite from hard news encourages the audience to take the time to explore, taste, read and reflect. The show - presented by former journalist, baker and water sports enthusiast Pippa Hudson - is unashamedly lifestyle driven. Popular features include a daily profile interview #OnTheCouch at 1:10pm. Consumer issues are in the spotlight every Wednesday while the team also unpacks all things related to health, wealth & the environment. Thank you for listening to a podcast from Lunch with Pippa Hudson Listen live on Primedia+ weekdays between 13:00 and 15:00 (SA Time) to Lunch with Pippa Hudson broadcast on CapeTalk https://buff.ly/NnFM3Nk For more from the show go to https://buff.ly/MdSlWEs or find all the catch-up podcasts here https://buff.ly/fDJWe69 Subscribe to the CapeTalk Daily and Weekly Newsletters https://buff.ly/sbvVZD5 Follow us on social media: CapeTalk on Facebook: https://www.facebook.com/CapeTalk CapeTalk on TikTok: https://www.tiktok.com/@capetalk CapeTalk on Instagram: https://www.instagram.com/ CapeTalk on X: https://x.com/CapeTalk CapeTalk on YouTube: https://www.youtube.com/@CapeTalk567 See omnystudio.com/listener for privacy information.

Deportace, k nimž přistoupil Donald Trump, se dotýkají i kdysi svým způsobem privilegovaných přistěhovalců – Kubánců. Ti byli po svém příjezdu do Miami dekády považováni za hrdiny, za ty, kteří se dostali z drtivého sevření Fidela Castra. Navíc před ním utíkali po moři, tedy Floridskou úžinou plnou žraloků, zrádných proudů a rychle se měnícího počasí.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Americký prezident Donald Trump se pustil do demolice východního křídla Bílého domu, kde mají historicky své místo první dámy. Na místě má vzniknout velký taneční sál.

Americký prezident Donald Trump se pustil do demolice východního křídla Bílého domu, kde mají historicky své místo první dámy. Na místě má vzniknout velký taneční sál. Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Eduard VIII

®La famiglia dei compositori Strauss – Johann Strauss padre, Johann Strauss figlio, Josef e Eduard – ha dominato l'Ottocento viennese ed è riuscita poi a conquistare il mondo, grazie anche al Concerto di Capodanno, che dal Musikverein di Vienna ogni primo gennaio raggiunge milioni di appassionati.Soprattutto Johann Strauss figlio ci ha lasciato centinaia di opere di successo, prime fra tutte il valzer Sul bel Danubio blu e l'operetta Il Pipistrello. Ma chi era quel figlio d'arte, nato nel 1825 e morto nel 1899? E com'era la Vienna del suo tempo? Come fu che il valzer diventò uno dei balli più amati? E quali sono gli ingredienti alla base della sua fama, che già ai suoi tempi era internazionale?Nell'anno del bicentenario della nascita di Johann Strauss figlio, che a Vienna vede un gran numero di eventi a lui dedicati, Flavia Foradini si è messa sulle sue tracce. Con l'aiuto del musicologo Thomas Aigner, della storica Lisa Noggler-Gürtler e della divulgatrice Clara Kaufmann delinea lo sfondo storico della capitale asburgica nel diciannovesimo secolo, da cui emerse il fenomeno Strauss, e disegna un ritratto di un artista che seppe essere un'icona della musica viennese e una vera e propria popstar ante litteram.Prima emissione: 22 maggio 2025undefined

®La famiglia dei compositori Strauss – Johann Strauss padre, Johann Strauss figlio, Josef e Eduard – ha dominato l'Ottocento viennese ed è riuscita poi a conquistare il mondo, grazie anche al Concerto di Capodanno, che dal Musikverein di Vienna ogni primo gennaio raggiunge milioni di appassionati.Soprattutto Johann Strauss figlio ci ha lasciato centinaia di opere di successo, prime fra tutte il valzer Sul bel Danubio blu e l'operetta Il Pipistrello. Ma chi era quel figlio d'arte, nato nel 1825 e morto nel 1899? E com'era la Vienna del suo tempo? Come fu che il valzer diventò uno dei balli più amati? E quali sono gli ingredienti alla base della sua fama, che già ai suoi tempi era internazionale?Nell'anno del bicentenario della nascita di Johann Strauss figlio, che a Vienna vede un gran numero di eventi a lui dedicati, Flavia Foradini si è messa sulle sue tracce. Con l'aiuto del musicologo Thomas Aigner, della storica Lisa Noggler-Gürtler e della divulgatrice Clara Kaufmann delinea lo sfondo storico della capitale asburgica nel diciannovesimo secolo, da cui emerse il fenomeno Strauss, e disegna un ritratto di un artista che seppe essere un'icona della musica viennese e una vera e propria popstar ante litteram.Prima emissione: 21 maggio 2025undefined

A TIE Fighter parked on the moon with footprints leading into mystery. A glossy blue Bearcat bound for a local collection. A workshop cleanup that turns frustration into flow. This one blends story, craft, and community into a practical guide for getting more joy—and more finishes—out of your modeling time.Mike, Kentucky Dave, and guest Jeff Groves of The Inch High Guy blog kick off with a lively Louisville MMCL recap: books rehomed, raffle wins scored, and real talk about what makes a vendor table actually work. Then we dive into a Fine Molds TIE Fighter Advanced that escapes the stash and lands in a moody micro-diorama—access panels opened, spares-box “widgetology” on full display, and a thoughtful debate about screen-accurate versus studio-accurate color. That sci‑fi detour pairs with classic comfort builds: Hasegawa Panthers and Cougars that favor flow over parts count, contrasted with today's ultra-detailed IBG, Arma, and Eduard toolings. The takeaway is balance—choose projects that match your bandwidth, and don't be afraid to chase a story when accuracy turns fuzzy.The heart of the episode is practical: a week-long workshop overhaul that pays off daily. We talk sorting paints you actually use, labeling decal binders, consolidating spares into findable bins, and adopting tiny habits—put one thing away when you sit down and one when you stand up—that keep the bench from shrinking to a postcard. From there, we explore display strategy: a clean “universal base” that unifies your collection, blurred terrain for convincing motion, etched blurred rotors that work only when the scene supports them, and a wall-of-models shelving build using repurposed acrylic. We also spotlight upgrades and new kits—an AMP Northrop M2‑F3 lifting body perfect for polished metal tones, a Loire 130 redo for better clarity, and jaw-dropping 3D‑printed Zero engines—and look at how shifting import rules may accelerate local printing and hybrid kits.If you build for the story, optimize your space for speed, and pick a base that frames the work, your models start to sing. Join us for smart tips, a few laughs, and a fresh push to finish what's on your bench. If this episode sparks an idea, follow the show, share it with a modeling friend, and drop a rating or review—it helps more makers find their mojo.The Inch High Guy BlogModel Paint SolutionsYour source for Harder & Steenbeck Airbrushes and David Union Power ToolsSQUADRON Adding to the stash since 1968Model PodcastsPlease check out the other pods in the modelsphere!PMM Merchandise StoreSupport the show with PMM Merchandise!Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Give us your Feedback!Rate the Show!Support the Show!PatreonBuy Me a BeerPaypalBump Riffs Graciously Provided by Ed BarothAd Reads Generously Provided by Bob "The Voice of Bob" BairMike and Kentucky Dave thank each and everyone of you for participating on this journey with us.

Kamala Harrisová se ve své knize s titulem 107 dní představuje ve dvou polohách: je tu opatrná a ambivalentní Kamala známá z loňské kampaně a pak na stránkách této knihy Kamala přímočará a frustrovaná.

In this episode of For the Good of the Public podcast, Michael and Phebe present a talk from Eduard Heger, former Prime Minister of Slovakia. Eduard shares the challenges he faced  leading Slovakia from 2021 to 2023, through the escalation of the Russian-Ukraine war, a pandemic and an energy crisis. He focuses on what is required of leaders in tumultuous times–moral, integrity and character–to help build a resilient society for a more positive and better future.    Watch the video recording of this talk on YouTube! “What we need in this moment are leaders who are willing to tell the truth, who are honest about the challenges that their people are facing, who respond with care and compassion and have a spirit of generosity, and Eduard Heger is a leader like this.” -Phebe [01:44]  “One of the things we try to do throughout our summit, but really throughout the whole of the work at CCPL, is help to expand and reground our imagination for what public leadership can look like, the kinds of values that can ground public leadership and motivate it.” -Michael [03:14] “Serving politics is about serving. Nobody really believes that anymore, because they think it's about ruling. Well we know that if you want to rule, you must start with serving, because actually serving, that's how you rule the best. It's not in your interest. It's for the interest of society, of the good, of human mankind.” -Eduard [24:20] TIMESTAMPS [00:00] Intro [04:50] Governing Slovakia in unprecedented times [06:59] What's going on in the World today [13:47] In the digital era [17:07] Building a strong resilient society [23:54] Serving politics [32:02] Outro REFERENCES For the Good of the Public Summit Eduard Heger Russia's War in Ukraine: Identity, History, and Conflict CONNECT WITH US: Website: www.ccpubliclife.org X: @CCPublicLife Facebook: Center for Christianity & Public Life Instagram: @ccpubliclife Learn more about your ad choices. Visit megaphone.fm/adchoices

Donald Trump hrozí, že ve svém tažení proti drogovým kartelům klidně zaútočí i ve vnitrozemí Venezuely. Na mušce má totiž venezuelský gang Tren de Aragua, který vedle nájemných vražd, obchodu se zbraněmi a bílým masem, také pašuje drogy.

Charlie Kirk, blízký spojenec Donalda Trumpa byl hvězdou hnutí MAGA a konzervativců vůbec. Jeho život zmařil střelec v místě, kde si Kirk toto význačné postavení vydobyl – na kampusu univerzity. To je samo o sobě devastující. Na kampusu či v aule univerzity má vzájemná debata jiskřit, ale vždy v rámci respektu.

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.