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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.

Haupt, Magdalena www.deutschlandfunk.de, Das war der Tag

20250729 Homophones with Mary Haupt. Originally Broadcasted July 29, 2025, on ACB Media 5   Today, participants learned to correctly use "D O E" and "D O U G H" and "P R A Y" and "P R E Y."     Find out more at https://acb-community.pinecast.co

Statussymbol, VIP-Privatsphäre, sport­spezifische Ziele – oder einfach purer Druck, endlich den Schweinehund zu besiegen: In dieser Episode ranken wir die fünf Haupt­motive, die Menschen dazu bringen, einen Personal Trainer zu buchen. Besonders Platz 2 ist ein Augen­öffner – und erklärt, warum Klienten bereit sind, vier­stellige Summen zu investieren. Erfahre, wie du diese Erkenntnisse für dein eigenes Coaching nutzt und stabile Premium-Pakete verkaufst. Jetzt gratis Strategie­gespräch sichern: kaf-akademie.de/coaching Wir bilden dich außerdem zu einem herausragenden Fitnesstrainer, Personal Trainer oder Ernährungsberater aus! Sichere dir den kostenlosen Demozugang zu allen Lizenzen unter: https://kaf-akademie.de/demo/ Hier geht es zu Tim's neuem Buch "Der neue Weg zum Personal Trainer": https://wegzumpersonaltrainer.de/ (Du übernimmst nur die Versand- und Logistikpauschale) Du hast noch Fragen? Schreibe uns gerne eine Nachricht Mail an die info@kaf-akademie.de

Predigt: Marc Haunschild

In this episode, Lyanda Haupt shares her journey from divorce to discovery and nature's wisdom for life's transitions. She challenges everything you might think you know about hope, about walking barefoot on the earth, and what it actually means to feed the good wolf.Discover the six hidden saboteurs that quietly derail your best intentions—like autopilot behavior, self-doubt, and emotional escape. Download our free guide to uncover what's getting in your way and learn simple strategies to take back control. Get it now at oneyoufeed.net/ebook.Key Takeaways:Psychological concepts related to change, addiction, hope, disappointment, and self-efficacy.The complexities of addiction and the distinction between harmful behaviors and positive attachments.The challenges of personal change and the forces that resist it, including fear of disappointment and existential anxiety.The concept of "fear of hope" and its impact on motivation and willingness to change.The importance of social support and community in the recovery process.Critique of current addiction treatment models and the need for a more compassionate, harm reduction approach.The role of context in shaping an individual's ability to change and the limitations of individualistic approaches.The significance of incremental change and the value of small steps in personal growth.The importance of respecting resistance to change as a form of self-love and preservation.If you enjoyed this conversation with Lyanda Haupt, check out these other episodes:How to Find Joy, Wisdom, and Wonder in Nature with Mark ColemanHow to Find Healing in Nature with Ralph De La RosaFor full show notes, click here!Connect with the show:Follow us on YouTube: @TheOneYouFeedPodSubscribe on Apple Podcasts or SpotifyFollow us on InstagramSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

20250722 Homophones with Mary Haupt Originally Broadcasted July 22, 2025, on ACB Media 5   Today participants learned when to use "F O U L" and "F O W L" and "C O L O N E L" and "K E R N E L."     Find out more at https://acb-community.pinecast.co

Der Essay fragt danach, ob und inwieweit sich Stolz, Würde und Ehre mit Demut vertragen können.

Wäsche machen, Müll rausbringen, Blumen gießen: Paulina und Zoe haben in ihren Beziehungen häufig den Großteil der Care-Arbeit erledigt. Ein Mental Load, der nicht zu unterschätzen ist. Wie die Aufgabenverteilung in Partnerschaften besser klappt.**********Ihr hört: Gesprächspartnerinnen: Paulina und Zoe, haben in Beziehungen mehrfach mehr Sorgearbeit übernommen als ihre Partner Gesprächspartnerin: Jo Lücke, Autorin und politische Bildnerin, Gründerin der "Carewerkschaft" für unbezahlte Sorgearbeit Gesprächspartnerin: Diana Lengersdorf, Professorin für Geschlechtersoziologie an der Uni Bielefeld Autor und Host: Przemek Żuk Redaktion: Yevgeniya Shcherbakova, Anne Bohlmann, David Freches, Anne Göbel Produktion: Andi Fulford**********Quellen:Hipp, L., & Sauermann, A. (2024). Wer macht was? Die Verteilung der tatsächlichen und mentalen Sorgearbeit. In Sozialbericht 2024: Ein Datenreport für Deutschland (S. 154-158). Bonn: Bundeszentrale für politische Bildung (bpb).Schäper, C., Schrenker, A., Wrohlich, K. (2023). Gender Pay Gap und Gender Care Gap steigen bis zur Mitte des Lebens stark an. DIW Wochenbericht Nr. 9/2023, S. 99-105.Weeks, A. C. (Accepted/In press). The Political Consequences of the Mental Load. European Sociological Review.Haupt, A., Gelbgiser, D. (2024). The gendered division of cognitive household labor, mental load, and family–work conflict in European countries. European Societies 2024; 26(3): S. 828–854.**********Mehr zum Thema bei Deutschlandfunk Nova:Geschlechter-Ungleichheit - Möglichkeiten Gender-Pay-Gap oder Gender-Care-Gap zu schließenAktivist: Erst die Care-Arbeit, dann die WirtschaftMental Health - Wie wir die passende Unterstützung finden**********Zusätzliche InformationenMental-Load-Test von Jo Lücke**********Den Artikel zum Stück findet ihr hier.**********Ihr könnt uns auch auf diesen Kanälen folgen: TikTok und Instagram .**********Meldet euch!Ihr könnt das Team von Facts & Feelings über Whatsapp erreichen.Uns interessiert: Was beschäftigt euch? Habt ihr ein Thema, über das wir unbedingt in der Sendung und im Podcast sprechen sollen?Schickt uns eine Sprachnachricht oder schreibt uns per 0160-91360852 oder an factsundfeelings@deutschlandradio.de.Wichtig: Wenn ihr diese Nummer speichert und uns eine Nachricht schickt, akzeptiert ihr unsere Regeln zum Datenschutz und bei Whatsapp die Datenschutzrichtlinien von Whatsapp.

20250715 Homophones with Mary Haupt Originally Broadcasted July 15, 2025, on ACB Media 5   Today participants learned when to use "F O U L" and "F O W L" and "C O L O N E L" and "K E R N E L."   Find out more at https://acb-community.pinecast.co

Haupt, Carolin www.deutschlandfunkkultur.de, Rang 1

Der 14. Dalai Lama wird 90 Jahre alt. Das religiöse Oberhaupt der Tibeterinnen und Tibeter ist zur Ikone des Buddhismus und des Mitgefühls geworden. Warum ist er so populär und wie wird dereinst seine Nachfolge identifiziert? Am 6. Juli 1935 kam Lhamo Döndrub als Sohn einer einfachen Bauernfamilie in Nordosten Tibets zur Welt. Nur zwei Jahre später wurde er als Reinkarnation des 13. Dalai Lama identifiziert. Mit bereits 15 Jahren übernahm er die politische Führung Tibets und musste ohne politische Erfahrung komplexe Aufgaben übernehmen, nachdem die chinesische Volksbefreiungsarmee 1950 in Tibet einmarschierte. Ein paar Jahre später kam es zur Flucht nach Indien, als chinesisiche Trppen 1959 einen tibetischen Aufstand brutal niedergeschlugen. Bis heute lebt der 14. Dalai Lama im nordindischen Dharamsala im Exil, zusammen mit einer grossen tibetischen Diaspora. In der Weltöffentlichkeit wurde er spätestens durch die Vergabe des Friedensnobelpreis 1989 bekannt, als er für seinen gewaltfreien Kampf geehrt wurde. Seine internationalen Auftritte und Belehrungen über Mitgefühl oder Glück sowie seine Auslegungen zu einer grundlegend menschlichen Ethik haben den Dalai Lama auch im Westen populär gemacht. Warum buddhistische Lehren mehr sind als nette Sprüche, die man sich am Kühlschrank aufhängen kann, und wie das Konzept der Reinkarnation zu verstehen ist, darum geht es in Perspektiven. Die Nachfolgefrage des 14. Dalai Lama ist eine politisch hoch aufgeladene Angelegenheit. Denn seit Jahren versucht die chinesische Regierung, diese zu beeinflussen. Welche Bedeutung kommt also heute dem Dalai Lama zu, gerade auch für eine jüngere tibetische Diaspora in der Schweiz? In der Sendung kommen zu Wort: · Thupten Jinpa, buddhistischer Intellektueller und Religionswissenschaftler an der kanadischen McGill Universität in Montreal; seit 1985 englischer Hauptübersetzer des Dalai Lama und Gründer des Comassion Instituts. · Tenzin W., Schweiz-Tibeterin, 33 Jahre alt und arbeitet im Kulturbereich. Die Sternstunde Religion zeigt den Film "Dalai Lama - Schicksalsjahre eines Auserwählten" (Heike Bittner, Deutschland 2025) ab Montag 7. Juli online auf srf.ch und am Samstag 12. Juli im Fernsehen auf SRF 1 Buchhinweise: Manuel Bauer, Thupten Jinpa, Christian Schmidt (Hrsg.): «Dalai Lama. Fotografien von Manuel Bauer. 1990–2024», Scheidegger & Spiess, Zürich 2025. Dalai Lama: «Eine Stimme für die Entrechteten. Meine über sieben Jahrzehnte währende Auseinandersetzung mit China», HarperCollins, Hamburg 2025. Autorin: Léa Burger

20250701 Homophones with Mary Haupt. Originally Broadcasted July 1, 2025, on ACB Media 5   Participants joined in the fun as we played the second of three sessions of our current game of "Homophone Bee." Find out more at https://acb-community.pinecast.co

Lachgasverbot in Limburg: Das haben am Montagabend die Stadtverordneten beschlossen. Konkret ist der Verkauf an Kinder und Jugendliche verboten. In Löhnberg fehlen weitere eine Million Euro: Auch im Jahresabschluss 2018 hat die Gemeinde im Kreis Limburg-Weilburg falsche Zahlen angegeben. Das ist im Haupt- und Finanzauschuss am Montagabend mitgeteilt worden. Wer hat die historische Grabstätte der Unternehmerfamilie Gail-Mahla zerstört? Im Mai sind auf dem Alten Friedhof Namenstafeln aus Bronze am Grab verschwunden, jetzt hat ein Nachfahre die Belohnung nochmal erhöht: auf 8000 Euro.

In jener Zeit, als Jesus die Menge sah, die um ihn war, befahl er, ans andere Ufer zu fahren. Da kam ein Schriftgelehrter zu ihm und sagte: Meister, ich will dir nachfolgen, wohin du auch gehst. Jesus antwortete ihm: Die Füchse haben Höhlen und die Vögel des Himmels Nester; der Menschensohn aber hat keinen Ort, wo er sein Haupt hinlegen kann. Ein anderer aber, einer seiner Jünger, sagte zu ihm: Herr, lass mich zuerst weggehen und meinen Vater begraben. Jesus erwiderte: lass die Toten ihre Toten begraben!(© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

In jener Zeit, als Jesus die Menge sah, die um ihn war, befahl er, ans andere Ufer zu fahren. Da kam ein Schriftgelehrter zu ihm und sagte: Meister, ich will dir nachfolgen, wohin du auch gehst. Jesus antwortete ihm: Die Füchse haben Höhlen und die Vögel des Himmels Nester; der Menschensohn aber hat keinen Ort, wo er sein Haupt hinlegen kann. Ein anderer aber, einer seiner Jünger, sagte zu ihm: Herr, lass mich zuerst weggehen und meinen Vater begraben. Jesus erwiderte: lass die Toten ihre Toten begraben! (© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

Insgesamt 14 Autor:innen aus Deutschland, Österreich und der Schweiz konkurrieren auch in diesem Jahr um den Bachmannpreis in Klagenfurt. Lesung und Diskussion werden im Livestream und von 3Sat übertragen - und wer auch immer den mit 25.000 Euro dotierten Haupt- oder einen der anderen Preise gewinnt, dessen literarische Karriere bekommt tüchtigen Rückenwind. Zumindest war es lange so. Jetzt aber geht der Stadt Klagenfurt das Geld aus, ob 3Sat weiterhin übertragen wird, ist ungewiss. Und entspricht die literarische Qualität der letzten Jahre noch dem früheren Niveau? Ein Gespräch mit der Literaturwissenschaftlerin und langjährigen Jurorin beim Bachmannpreis, Daniela Strigl.

Um einen Konflikt zu lösen, solltest du folgendes tun: (1) Fokussiere dich auf das Verhalten des anderen, nicht auf seinen Charakter. Besser, du sagst: „Es war nicht in Ordnung, dass du den Brief aufgemacht hast” anstatt „Ich fasse es nicht, dass du so neugierig warst!” (2) Versuche, das Verhalten des anderen zu verstehen, anstatt dein eigenes zu rechtfertigen. Höre aktiv zu. Zuhören bestätigt die Gefühle des anderen und motiviert ihn dazu, dir zuzuhören. „Gott, der Herr, gab mir die Zunge von Schülern, damit ich verstehe, die Müden zu stärken durch ein aufmunterndes Wort. Jeden Morgen weckt er mein Ohr, damit ich höre, wie Schüler hören” (Jes 50,4-5 EÜ). (3) Löse ein Problem nach dem anderen. Verwirre das Gespräch nicht mit Dingen, die nichts mit der Sache zu tun haben. (4) Einigt euch, wie ihr euch in Zukunft in der gleichen Situation verhalten werdet. Konflikt bringt Stress; Stress sollte man meiden. Man kann Konflikte nicht völlig ausräumen, denn jeder Mensch ist einzigartig, hat eine andere Erziehung, eine andere Art zu kommunizieren und andere Wünsche. Aber du kannst dich Problemen stellen, sie lösen und dadurch reifer werden. „Wie schön und wie wunderbar ist es, wenn Brüder einträchtig zusammenleben! Das ist so kostbar wie das duftende Salböl, das Aaron über das Haupt gegossen wurde, das hinabrann in seinen Bart, an seinem Körper hinunter… Es ist so erfrischend wie der Tau vom Berg Hermon, der auf die Berge Zions fällt. Denn dort verheißt der Herr seinen Segen” (Ps 133,1-3 NLB). Versöhnung bringt Frieden und Segen.

20250624 Homophones with Mary Haupt Originally Broadcasted June 24, 2025, on ACB Media 5   Today participants learned when to use "C I T E," "S I G H T," and "S I T E."   Find out more at https://acb-community.pinecast.co

In jener Zeit sprach Jesus zu seinen Jüngern: Hütet euch, eure Gerechtigkeit vor den Menschen zu tun, um von ihnen gesehen zu werden; sonst habt ihr keinen Lohn von eurem Vater im Himmel zu erwarten. Wenn du Almosen gibst, posaune es nicht vor dir her, wie es die Heuchler in den Synagogen und auf den Gassen tun, um von den Leuten gelobt zu werden! Amen, ich sage euch: Sie haben ihren Lohn bereits erhalten.Wenn du Almosen gibst, soll deine linke Hand nicht wissen, was deine rechte tut, damit dein Almosen im Verborgenen bleibt; und dein Vater, der auch das verborgene sieht, wird es dir vergelten. Wenn ihr betet, macht es nicht wie die Heuchler! Sie stellen sich beim Gebet gern in die Synagogen und an die Straßenecken, damit sie von den Leuten gesehen werden. Amen, ich sage euch: Sie haben ihren Lohn bereits erhalten. Du aber, wenn du betest, geh in deine Kammer, schließ die Tür zu; dann bete zu deinem Vater, der im Verborgenen ist! Dein Vater, der auch das Verborgene sieht, wird es dir vergelten. Wenn ihr fastet, macht kein finsteres Gesicht wie die Heuchler! Sie geben sich ein trübseliges Aussehen, damit die Leute merken, dass sie fasten. Amen, ich sage euch: Sie haben ihren Lohn bereits erhalten. Du aber, wenn du fastest, salbe dein Haupt und wasche dein Gesicht, damit die Leute nicht merken, dass du fastest, sondern nur dein Vater, der im Verborgenen ist; und dein Vater, der das Verborgene sieht, wird es dir vergelten. (© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

Asche auf unser Haupt. Wir haben den Kanzleifunk schleifen lassen. Aber hinter den Kulissen läuft die Überarbeitung auf Hochtouren. Was sich ändert und was Euch erwartet, erfahrt Ihr in dieser rekordverdächtig kurzen Folge!

In jener Zeit sprach Jesus zu seinen Jüngern: Hütet euch, eure Gerechtigkeit vor den Menschen zu tun, um von ihnen gesehen zu werden; sonst habt ihr keinen Lohn von eurem Vater im Himmel zu erwarten. Wenn du Almosen gibst, posaune es nicht vor dir her, wie es die Heuchler in den Synagogen und auf den Gassen tun, um von den Leuten gelobt zu werden! Amen, ich sage euch: Sie haben ihren Lohn bereits erhalten. Wenn du Almosen gibst, soll deine linke Hand nicht wissen, was deine rechte tut, damit dein Almosen im Verborgenen bleibt; und dein Vater, der auch das verborgene sieht, wird es dir vergelten. Wenn ihr betet, macht es nicht wie die Heuchler! Sie stellen sich beim Gebet gern in die Synagogen und an die Straßenecken, damit sie von den Leuten gesehen werden. Amen, ich sage euch: Sie haben ihren Lohn bereits erhalten.  Du aber, wenn du betest, geh in deine Kammer, schließ die Tür zu; dann bete zu deinem Vater, der im Verborgenen ist! Dein Vater, der auch das Verborgene sieht, wird es dir vergelten. Wenn ihr fastet, macht kein finsteres Gesicht wie die Heuchler! Sie geben sich ein trübseliges Aussehen, damit die Leute merken, dass sie fasten. Amen, ich sage euch: Sie haben ihren Lohn bereits erhalten. Du aber, wenn du fastest, salbe dein Haupt und wasche dein Gesicht, damit die Leute nicht merken, dass du fastest, sondern nur dein Vater, der im Verborgenen ist; und dein Vater, der das Verborgene sieht, wird es dir vergelten.  (© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

What makes this conversation urgent is what's at stake. When people with lower trust in healthcare turn to friends and family instead of medical professionals, when young adults say they'd leave their doctor over political beliefs, when misinformation spreads faster than facts—we're not just facing a communications challenge. We're facing a health crisis. But Courtney, who's spent 15 years bridging policy, advocacy, and communications, sees opportunity in the challenge. Organizations that share accurate information, take visible action on problems, and paint an optimistic future can still build trust. The question is: will they act fast enough? In this episode of Inspiring Women with Laurie McGraw, Courtney also speaks about: Why your employer might be your most trusted source of health information (especially if you're a woman) How political polarization is breaking the doctor-patient relationship What the shift from polarization to "grievance" means for healthcare Why women care about healthcare affordability 20 points more than men How to communicate health information when no one trusts the media What leaders must do now to rebuild trust before it's too late Chapter Markers 04:05 - From Policy to Trust: A Career Arc 05:32 - The Misinformation Crisis 08:18 - High Trust vs. Low Trust 10:30 - From Polarization to Grievance 12:11 - Building Trust in a Zero-Sum World 14:27 - Women, Employers, and the Trust Gap 16:12 - A Path Forward for Leaders Guest & Host Links Connect with Laurie McGraw on LinkedIn Connect with Courtney Gray Haupt on LinkedIn Connect with Inspiring Women Browse Episodes | LinkedIn | Instagram | Apple | Spotify

20250617 Homophones with Mary Haupt Originally Broadcasted June 17, 2025, on ACB Media 5   Participants learned how to correctly use "D U A L" and "D U E l" and "C I T E," "S I G H T," and "S I T E."   Find out more at https://acb-community.pinecast.co

In jener Zeit sprach Jesus zu seinen Jüngern: Ihr habt gehört, dass zu den Alten gesagt worden ist: Du sollst keinen Meineid schwören, und: Du sollst halten, was du dem Herrn geschworen hast.Ich aber sage euch: Schwört überhaupt nicht, weder beim Himmel, denn er ist Gottes Thron, noch bei der Erde, denn sie ist der Schemel seiner Füße, noch bei Jerusalem, denn es ist die Stadt des großen Königs! Auch bei deinem Haupt sollst du nicht schwören; denn du kannst kein einziges Haar weiß oder schwarz machen. Eure Rede sei: Ja ja, nein nein; was darüber hinausgeht, stammt vom Bösen. (© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

In jener Zeit sprach Jesus zu seinen Jüngern: Ihr habt gehört, dass zu den Alten gesagt worden ist: Du sollst keinen Meineid schwören, und: Du sollst halten, was du dem Herrn geschworen hast. Ich aber sage euch: Schwört überhaupt nicht, weder beim Himmel, denn er ist Gottes Thron, noch bei der Erde, denn sie ist der Schemel seiner Füße, noch bei Jerusalem, denn es ist die Stadt des großen Königs! Auch bei deinem Haupt sollst du nicht schwören; denn du kannst kein einziges Haar weiß oder schwarz machen.  Eure Rede sei: Ja ja, nein nein; was darüber hinausgeht, stammt vom Bösen.  (© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

20250610 Homophones with Mary Haupt Originally Broadcasted June 10, 2025, on ACB Media 5   Participants learned to use "B E R T H" and "B I R T H" and "D U A L" and "D U E L."   Find out more at https://acb-community.pinecast.co

20250603 Homophones with Mary Haupt Originally Broadcasted June 3, 2025, on ACB Media 5   We started a brand-new game of "Homophone Bee." Participants joined in the competition and the fun!     Find out more at https://acb-community.pinecast.co

Meine Gäste Carina Haupt und Christoph Steinkamp vom DLR beschäftigen sich mit der Frage, inwieweit der Einsatz von Large Language Models (wie z.B. ChatGPT) bei Forschungsprojekten und deren Softwareentwicklung helfen? Große Versprechungen - aber kleine Brötchen?Get in touchThank you for listening! Merci de votre écoute! Vielen Dank für´s Zuhören! Contact Details/ Coordonnées / Kontakt: Email mailto:peter@code4thought.org UK RSE Slack (ukrse.slack.com): @code4thought or @piddie US RSE Slack (usrse.slack.com): @Peter Schmidt Mastodon: https://fosstodon.org/@code4thought or @code4thought@fosstodon.org Bluesky: https://bsky.app/profile/code4thought.bsky.social LinkedIn: https://www.linkedin.com/in/pweschmidt/ (personal Profile)LinkedIn: https://www.linkedin.com/company/codeforthought/ (Code for Thought Profile) This podcast is licensed under the Creative Commons Licence: https://creativecommons.org/licenses/by-sa/4.0/

20250520 Homophones with Mary Haupt Originally Broadcasted May 20, 2025, on ACB Media 5   Participants learned the correct uses of "B A L L" and "B A W L" and "B E R T H" and "B I R T H."       Find out more at https://acb-community.pinecast.co

20250513 Homophones with Mary Haupt Originally Broadcasted May 13, 2025, on ACB Media 5   This week, we concentrated on "A L L O W E D" and "A L O U D" and "B R E A D" and "B R E D."   Find out more at https://acb-community.pinecast.co

In unserer Gesellschaft wird nicht gern und oft über das Thema Tod gesprochen, dabei ist es das Einzige im Leben, was gewiss passieren wird. Früher oder später müssen wir uns mit dem eigenen Tod oder dem Tod von unseren Liebsten auseinandersetzen. Steffis Freundin, die Musikproduzentin und DJ, [Gia Haupt ](https://www.instagram.com/gia.giannina/?hl=de)wurde mit diesem Thema, durch die Krebsdiagnose und den Tod ihres Ehemannes Jakob Haupt, sehr früh konfrontiert. In dieser Folge G Spot erinnern sich die beiden an ihren geliebten Freund und Ehemann Jakob und die Zeit vor seinem und nach seinem Tod. Was hilft gegen die Trauer ? Wie redet man über das scheinbar Unsagbare und wie sieht das Leben nach dem Abschied aus? Ein hoffnungsvoller Blick, voller Liebe, Magie und der Zuversicht, dass wir alle das eigene Schicksal leben, ein Ende teilen und nicht allein sind. Höchste Zeit also, dass wir lernen über den Tod zu reden. Ihr möchtet mehr über Gias Arbeit und die Jakob Haupt Stiftung erfahren? Spenden oder vielleicht sogar auch Krebspat*innen werden? [Hier findet ihr den Weg zur Website.](https://carljakobhaupt.com/) Links hierfür findet ihr hier ](https://linktr.ee/g.spot.podcast) Oder sendet uns eine Nachricht per Mail an: gspot@studio-bummens.de Du möchtest mehr über unsere Werbepartner:innen erfahren? [Hier findest du alle Infos und Rabatte](https://linktr.ee/gspotpodcast) Ihr wollt Werbepartner bei G Spot werden? Dann meldet euch hier: Werbung@studio-bummens.de

20250506 Homophones with Mary Haupt Originally Broadcasted May 6, 2025, on ACB Media 5   Participants joined us for some friendly competition as we played the third and final session of our current game of "Homophone Bee."   Find out more at https://acb-community.pinecast.co

20250429 Homophones with Mary Haupt Originally Broadcasted April 29, 2025, on ACB Media 5   Participants learned when they should use "C O A R S E" and "C O U R S E"and  "P E A L" and "P E E L.     Find out more at https://acb-community.pinecast.co

20250422 Homophones with Mary Haupt Originally Broadcasted April 22, 2025, on ACB Media 5   Participants learned about "C O A R S E" and "C O U R S E" and "P E A L" and "P E E L."   Find out more at https://acb-community.pinecast.co

20250415 Homophones with Mary Haupt Originally Broadcasted April 15, 2025, on ACB Media 5   This week, participants learned about "C E L L" and "S E L L" and "C O A R S E" and "C O U R S E."     Find out more at https://acb-community.pinecast.co

Zeit für ein Interview mit dem Visual Effects-Veteranen Peter Field. Peter sammelte seine ersten Erfahrungen bei Optical Film Effects Ltd in den Pinewood Studios in England, bevor er sich einen hervorragenden Ruf als gefragter Haupt- und Zweitkameramann in der internationalen Film- und Fernsehbranche erarbeitete. Als Assistent seines Vaters, des Oscarpreisträgers Roy Field, arbeitete Peter an „Little Shop of Horrors“ mit und erinnert sich für uns an die 80er-Jahre zurück.

In this episode of Becoming Unapologetically Me, host Helen Norbury and Héloïse Haupt discuss the importance of being authentic and unapologetic in one's sexuality. Eloise shares her personal journey, including her experience of faking orgasms for 15 years and the shame that accompanied it. They explore the societal pressures and judgments that affect women's sexual expression and pleasure, the significance of self-love and self-acceptance, and the impact of these factors on various aspects of life. Eloise also provides insights on how parents can create a supportive environment for their children and emphasizes the need for vulnerability and honest communication in relationships.Héloïse Haupt is a self-love, pleasure, and intimacy coach. She helps women struggling in the bedroom to boost their confidence, honor their deepest desires, and create a new relationship with themselves - one where they are the priority. No more faking, pretending, or wishing for it to just be over. It's time to Come First!Click here for Héloïse Haupt's FREE desire quiz!Episode Highlights: • Introduction and Guest Welcome • Eloise's Journey to Authenticity • The Importance of Pleasure and Self-Love • Navigating Sexuality and Parenting • Embracing Vulnerability and Authenticity • Impact of Authentic Sexuality on LifeVisit Helen's links for more information:Website | LinkedIn | Instagram | Facebook

20250408 Homophones with Mary Haupt Originally Broadcasted April 8, 2025, on ACB Media 5   This week, participants learned about "C H U T E" and "S H O O T", "I N" and "I N N", "C E L L" and "S E L L."   Find out more at https://acb-community.pinecast.co

Michael Haupt (⁠LinkedIn⁠) recovering corporate technician, regenerative practitioner and father and I had a wonderful conversation. We spoke about why systems change requires a fundamentally different approach than the one most of us currently take. We also touched on the framework he is developing of 9 mental models for navigating the times we are in. We also spoke of collapse and why our times both are and are not unique. We spoke of why much of what's happening now is expected. Why practice is so important and why shifting our behaviour is at the core. This is a rich and tangible conversation that invites useful perspectives. Here are some of the resources Michael mention: ⁠Mental Model⁠s, ⁠Collapsology⁠, ⁠Evolution of Consciousness⁠. Enjoy!

20250401 Homophones with Mary Haupt Originally Broadcasted April 1, 2025, on ACB Media 5   Participants joined us for some friendly competition as we played the second of three rounds of "Homophone Bee." Find out more at https://acb-community.pinecast.co

20250325 Homophones with Mary Haupt Originally Broadcasted March 25, 2025, on ACB Media 5   This week, participants learned about "C H U T E" and "S H O O T" and "I N" and "I N N."     Find out more at https://acb-community.pinecast.co

Send us a textCultural competence isn't just a buzzword—it's a lifesaving skill in crisis management. Drawing from shocking Hurricane Katrina statistics, we reveal how emergency responses crumbled when officials failed to understand the communities they served. With 55% of New Orleans residents lacking evacuation transportation and deep-rooted historical mistrust between communities and government agencies, the disaster exposed catastrophic gaps in cultural understanding.From COVID-19's varied global reception to natural disaster responses, this episode dives into how cultural perspectives fundamentally shape crisis outcomes. We examine Dr. Knox and Dr. Haupt groundbreaking research on cultural competency during emergencies and break down the four essential principles every crisis manager needs: awareness of personal biases, knowledge of cultural contexts, effective cross-cultural communication skills, and adaptability in changing situations.America's demographic landscape is transforming rapidly, with five generations now sharing the workforce, significant shifts in family structures, and growing diversity across multiple dimensions. These changes demand a new approach to crisis management—one where teams reflect the communities they serve, partner with local leaders, and communicate through culturally appropriate channels. Whether you're a first responder, business leader, or community organizer, these practical strategies will dramatically improve your effectiveness when the next crisis inevitably strikes.Ready to build these critical skills? Visit jebedmins.com for immediate access to cultural competence training without waiting for consulting services. The question isn't if another crisis will happen—it's whether you'll be culturally prepared when it does.Resources:  https://www.taylorfrancis.com/books/edit/10.4324/9780367321888/cultural-competency-emergency-crisis-management-claire-connolly-knox-brittany-brie-haupt COME SAY Hey!! Instagram: @cultrallyjebeh_ Facebook: @JebehCulturalConsulting Pinterest: @Jebeh Cultural Consulting LinkedIn: @Jebeh Cultural Consulting Leave a Review on our Podcast! We value your feedback!Buy My eBook: Empowering Your BIPOC Students Enroll In My Digital Course: How To Be A Culturally Competent LeaderBuy My K-12 Lesson PlansSign Up For Our Newsletter Enjoy the Cultural Curriculum Chat podcast? Share the love! Refer a friend to Buzzsprout and both you and your friend will enjoy exclusive benefits. Click the link to get started and support our mission of promoting inclusivity! #SpreadTheWord #CulturalCurriculumChat

20250318 Homophones with Mary Haupt Originally Broadcasted March 18, 2025, on ACB Media 5   This week, participants learned about "R O A D," "R O D E," and "R O W E d” and “A I D” and "A I D" and "A I D E." Find out more at https://acb-community.pinecast.co

Spoiler alert: trust is declining – in government, established institutions, and in media. For 25 years Edelman has been studying trust given its importance as the ultimate currency of a business with its stakeholders. In this Inspiring Women episode, Laurie is speaking with Courtney Gray Haupt, the Global Health Chair and US Co-Chair of Health […]

20250311 Homophones with Mary Haupt Originally Broadcasted March 11, 2025, on ACB Media 5   This week, participants learned about "E N S U R E" and "I N S U R E" and "R O A D," "R O D E," and "R O W E D."   Find out more at https://acb-community.pinecast.co

Send us a textWelcome to The Helicopter Podcast, brought to you by Vertical HeliCASTS! In this episode, host Halsey Schider engages in a compelling discussion with Phil Haupt, European representative for Hillsboro Heli Academy (HHA), and Sascha Richter from ADAC Luftrettung, Germany's leading air medical helicopter operator. The conversation centers on the innovative pathway program established between HHA and ADAC, designed to provide German-speaking Europeans with a streamlined route to a career in helicopter aviation.Phil and Sascha delve into the specifics of this partnership, highlighting how students can train at HHA's Troutdale, Oregon, campus to obtain both Federal Aviation Administration (FAA) and European Union Aviation Safety Agency (EASA) certifications. This dual-certification approach positions HHA as a comprehensive training solution for European students, eliminating the need for separate training programs across different continents. The discussion also explores the benefits of the F-1 visa program, which allows students to work in the U.S. for up to 23 months post-training, enabling them to accumulate the flight hours required by European employers. This aspect of the program offers significant time and cost savings, as students can gain practical experience without the need for additional training upon returning to Europe.Sascha provides insights into ADAC's operations and the organization's commitment to addressing the growing demand for emergency medical service pilots in Germany. He emphasizes the importance of well-trained pilots and how the partnership with HHA plays a crucial role in meeting this need. Tune in to this informative episode to learn more about the collaborative efforts between HHA and ADAC, and how they are paving the way for aspiring European helicopter pilots to achieve their career goals through comprehensive training and strategic partnerships.Thank you to our sponsors Robinson Helicopters, Hillsboro Heli Academy and Sellacopter