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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.

“It is not as though our choice is between history and imagination. Our only choice is between historically informed imagination and imagination unconstrained by historical evidence.” (pg 156 of Christmaker by James F McGrath)Who was “John the Baptist”? You might feel like you already know the answer, or you might not even care about that question, but either way, James McGrath's recent pair of works (Christmaker and John of History, Baptist of Faith) will very likely change your mind.In this conversation we dive right in on what motivated McGrath to take this deeper look into the historical sources on John, who the Mandaeans are, and what a nice kid from Brooklyn is doing in a life of Biblical studies.In the intro I mention that James wrote the introduction to Alan Streett's most recent book (which I talk with him about in this podcast) and that I wrote a review of a book that he contributed to for RSR (The Biblical World of Gender) over here. This conversation was a long time coming!James was an extremely kind & gracious conversation partner, and I hope you appreciate this conversation even half as much as I did!Marc Jolicoeur (aka Jolly Thoughts) is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Keywords:John the Baptist, Jesus, influence, Gospel of Matthew, message, Brood of VipersChapters:00:01 - Intro03:10 - The Journey to Biblical Scholarship05:20 - Exploring John the Baptist: The Christmaker08:00 - Researching John the Baptist: A Year of Discovery10:20 - The Influence of John on Jesus13:30 - The Mandaic Connection: Understanding John the Baptist16:10 - Jesus as a Disciple of John the Baptist19:15 - Implications for Christian Faith and Practice32:42 - Exploring the John the Baptist Movement35:24 - The Historical Context of Baptism39:47 - Baptism: A New Approach to Forgiveness48:18 - Rebaptism and Its Significance55:18 - John the Baptist: A Unique Figure in History Get full access to Marc Jolicoeur (aka Jolly Thoughts) at marcjolicoeur.substack.com/subscribe

In May 2022, a high school party escalated into a brawl, which then ended with four people stabbed. Three survived, but seventeen-year-old James McGrath did not. Now, the young man accused of committing these stabbings stands trial for murder. Will the jury see Raul Valle's actions as self-defense? Hear his first-hand account of the chaotic night from his testimony on 6/30/2025 and 7/1/2025.For more on the Preppy Party Murder Trial, Click Here.Watch 24/7 Court TV LIVE Stream Today https://www.courttv.com/Join the Investigation Newsletter https://www.courttv.com/email/Court TV Podcast https://www.courttv.com/podcast/FOLLOW THE CASE:Facebook https://www.facebook.com/courttvTwitter/X https://twitter.com/CourtTVInstagram https://www.instagram.com/courttvnetwork/TikTok https://www.tiktok.com/@courttvliveYouTube https://www.youtube.com/c/COURTTVWATCH +140 FREE TRIALS IN THE COURT TV ARCHIVE https://www.courttv.com/trials/ HOW TO FIND COURT TV https://www.courttv.com/where-to-watch/

In this episode of True Crime News The Sidebar Podcast: Joshua Ritter breaks down the biggest cases making headlines across the nation. He discusses Barry Morphew's second arrest in the death of his wife, Suzanne Morphew; Raul Valle's argument for self-defense in the stabbing death of James McGrath; and Sean “Diddy” Combs' federal sex-trafficking trial as jurors prepare to hear closing arguments.  Tweet your questions for future episodes to Joshua Ritter using the hashtag #TCNSidebar. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

The intriguing premise of this episode centers on the hypothetical scenario: "What if John the Baptist was never beheaded?" We delve into this thought-provoking inquiry with esteemed guests James McGrath, a distinguished author and scholar, and Tripp Fuller, the founder of Theology Beer Camp and host of the Homebrewed Christianity podcast. Together, we explore the profound implications that John's continued existence might have had on the trajectory of Christendom, the nature of early Christian communities, and the theological nuances of Jesus' ministry. As we engage in this imaginative discourse, we encourage our audience to consider how the interplay between historical figures and their narratives shapes our understanding of faith and spirituality. Join us as we navigate this captivating exploration, propelled by the insights of our knowledgeable guests and the collaborative spirit of our Systematic Geekology community.The latest episode of Systematic Geekology presents a thought-provoking dialogue regarding the hypothetical scenario of John the Baptist's survival beyond his historic beheading. Under the astute guidance of host Will Rose, the episode features the esteemed guests James McGrath, a revered author and scholar specializing in New Testament studies, and Tripp Fuller, a well-known podcaster and theologian. The trio embarks on a deep exploration of the ramifications that John the Baptist's continued existence would have on the narrative of Christianity. They discuss the theological implications of John's prolonged presence during the life of Jesus and the potential shifts in early Christian doctrine that might emerge from such an alternate timeline. The conversation delves into the intersection of pop culture and theological discourse, emphasizing how 'what if' scenarios can illuminate our understanding of biblical figures and their enduring significance in contemporary discussions of faith. The episode is enriched by the guests' scholarly insights and imaginative speculations, offering listeners a unique blend of humor and serious theological reflection.Takeaways: The episode delves into the intriguing hypothetical scenario of John the Baptist's survival, pondering how this would reshape the narrative of Christendom and early Christianity. We explore the profound implications of John's continued presence during pivotal events, such as the resurrection of Jesus, and how this might alter theological interpretations. The discussion invites listeners to consider the intersections of pop culture and theology, particularly through the lens of speculative 'what if' scenarios that challenge traditional narratives. This episode emphasizes the importance of community engagement in theological discourse, highlighting the role of Discord members in shaping the podcast's topics. The conversation also touches on the significance of John's message and its potential evolution had he been alive to witness Jesus' crucifixion and resurrection. Listeners are encouraged to reflect on the nature of storytelling within scripture and its relevance to contemporary faith and practice. Links referenced in this episode:theologybeer.camp.We discuss all this and more in this one! Join in the conversation with us on Discord now!.Support our show on Captivate or Patreon, or by purchasing a comfy T-Shirt in our

This episode is a response to a tweet from  @redeemedzoomer6053  regarding the question "Do Christians worship the same God as the Jews?". I mentioned Jacob  @faturechi  , Paul Vanderklay  @PaulVanderKlay  , Tripp Parker, Bethel McGrew, Rabbi Tovia Singer  @ToviaSinger1  , Dale Tuggy, Beau Branson, William Hasker, William Lane Craig, Marcion, Michael Heiser, James McGrath, Athanasius of Alexandria, Hilary of Poitiers, Basil the Great, Gregory of Nyssa, Fred Sanders, and more. Redeemed Zoomer on Paul Vanderklay - https://www.youtube.com/watch?v=DJIUh_rsqAs&t=2sMy video on Worship and Jesus - https://www.youtube.com/watch?v=bi1t3Es6uCY&t=1sDevelopment of the Trinity - https://www.youtube.com/watch?v=VQt_QO4ASAQ&t=5787sJames McGrath paper on Two Powers - https://digitalcommons.butler.edu/cgi/viewcontent.cgi?article=1111&context=facsch_papersArizona Christian Study - https://www.arizonachristian.edu/wp-content/uploads/2025/03/AWVI-2025_03_Most-Americans-Reject-the-Trinity_FINAL_03_26_2025.pdf

Humanitarian callings, featuring work by James McGrath, Dian Seidel and Terry S. Johnson.Support the show

On University of Rochester Week: Can computers take over and put an end to animal testing? James McGrath, William R. Kenan, Jr. professor of biomedical engineering, examines this question Since 2001, James McGrath has been on the Biomedical Engineering faculty at the University of Rochester and served the department for over 10 years as the […]

James Frank McGrath is the Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University. He is the author of two books on John the Baptist: "John of History, Baptist of Faith: The Quest for the Historical Baptiser", and "Christmaker: A Life of John the Baptist".

In this episode we're joined by Professor James McGrath, who is Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University, and the author of the book that we're discussing in this episode: John of History, Baptist of Faith: The Quest for the Historical Baptizer (published by Eerdmans). In our conversation we talk about the differences between this book with Christmaker and delve more deeply into various historical matters surrounding John the Baptist, including connections with Qumran, the relationship between baptism and ritual purity, what we can learn about John the Baptist from Mandaean sources, and the portrayal of John the Baptist in film. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne and Dr. Logan Williams. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In this episode, I sit down for a second time with James McGrath to discuss his fascinating new book, "John of History, Baptist of Faith: The Quest for the Historical Baptizer." We dive into the life and legacy of John the Baptist, exploring his historical significance, his relationship with Jesus, and how his ministry shaped the Gospel story. James shares insights from his research, including the role of non-canonical texts like the Mandaean scriptures, and tackles misconceptions about John's character and mission.  James Frank McGrath is the Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University. He is known for his work on Early Christianity, Mandaeism, criticism of the Christ myth theory, and the analysis of religion in science fiction. McGrath received his Ph.D. from Durham University in 1998.

Sponsors: The Clergy Confessions Podcast (www.clergyconfessions.com); Gardner-Webb University School of Divinity (www.gardner-webb.edu); Baptist Seminary of Kentucky (www.bsk.edu); Baylor's Garland School of Social Work; The Community Transformation Center at Palm Beach Atlantic University (www.pbactc.org); The Center for Congregational Health (https://healthychurch.org); and The Baptist House of Studies at Union Presbyterian Seminary (https://www.upsem.edu/). Join the listener community at https://www.classy.org/campaign/podcast-listener-support/c251116. Music from HookSounds.com.

In my third-annual ‘six books' Christmas special, I present the six books that had a major impact on my thinking that were published in 2024. I have read a lot of great literature this year and it was very difficult to condense my list to only six. Here are the 2024 essential books finalists:Trump's War on Capitalism, David StockmanNational Divorce, Jason FryPaul and Imperial Divine Honors, Clint BurnettChristmaker, James McGrathJesus and His Promised Second Coming, Tucker FerdaThe Next Quest for the Historical Jesus, James Crossley and Chris Keith I have interviews with five of the six authors, and the first book, Trump's War on Capitalism, I covered extensively in an episode I recorded on Trump. Links to all the books and the interviews below. Enjoy! Media Referenced:Trump's War on Capitalism, David Stockman: https://a.co/d/bRxtwQHEpisode on Trump: https://libertarianchristians.com/episode/ep-156-the-libertarian-case-against-donald-trump/National Divorce, Jason Fry: https://a.co/d/dfY4NIXInterview: https://libertarianchristians.com/episode/ep-161-national-divorce-and-peaceful-secession-with-jason-fry/Paul and Imperial Divine Honors, Clint Burnett: https://a.co/d/coy5tDsInterview: https://libertarianchristians.com/episode/ep-125-paul-imperial-divine-honors-and-the-roman-empire-with-clint-burnett/Christmaker, James McGrath: https://a.co/d/j5uje0dInterview: https://libertarianchristians.com/episode/ep-134-john-the-baptist-with-james-mcgrath/Jesus and His Promised Second Coming, Tucker Ferda: https://a.co/d/1IEIIMnInterview: https://libertarianchristians.com/episode/ep-159-jesus-and-his-promised-second-coming-with-tucker-ferda/The Next Quest for the Historical Jesus, James Crossley and Chris Keith: https://a.co/d/ekFExPfInterview: https://libertarianchristians.com/episode/ep-169-the-next-quest-for-the-historical-jesus-with-james-crossley/Six Essential Books 2023: https://libertarianchristians.com/episode/ep-97-six-essential-books-of-2023/Six Essential Books 2022: https://libertarianchristians.com/episode/six-books-that-shaped-my-political-thinking-and-theology/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and Youtube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the shows profile! Thanks! 

Dr James McGrath joins Joshua this week for a special episode discussing the historical and Biblical accounts of John the Baptist! In this discussion, we also talk about James faith journey, Joshua's beliefs as a Christian Taoist, the use of surrender language, and how historical analysis of Biblical figures is conducted!.Can you be Taoist and Christian? How does Taoism view Jesus? Can a Taoist believe in God? What does it mean to surrender to Jesus? What does Jesus say about surrender? How do I surrender my heart to Jesus? What was John the Baptist most known for? How was John the Baptist related to Jesus? Is there any historical evidence for the Bible? How much of biblical history is true? What is historical critical analysis of the Bible?.In this episode, we will:Deconstruct certainty in faithExplore a historical analysis of John the BaptistDiscuss the Taoist beliefs of ChristendomExplore how helpful the Bible can be in interpreting history.Check out James McGrath's books on Amazon:https://www.amazon.com/stores/James-F.-McGrath/author/B002BMN6PQ?ref=sr_ntt_srch_lnk_1&qid=1733972903&sr=8-1&isDramIntegrated=true&shoppingPortalEnabled=true.Check out Joshua's Kingdom Hearts substack, The Kingdom Key:https://thekingdomkey.substack.com/.Listen to Joshua and TJ on Systematic Geekology:https://systematic-geekology.captivate.fm/listenMentioned in this episode:Check out the other AMP Network shows!https://anazao-ministries.captivate.fm . https://open.spotify.com/show/725pdvTzkle0fDWK2sdxnD?si=e317918366e04338 https://podcasts.apple.com/us/channel/anazao-podcasts/id6447432145One Time DonationsEasily subscribe to our show wherever you listen!https://the-whole-church-podcast.captivate.fm/listen

Most biblical scholars — including us! — are quick to dismiss the Nativity stories in Matthew and Luke as later theological additions. But what if there are important cultural and even historical memories handed down through these well-worn Christmas stories? According to our guest Joan Taylor, there may be much more to the Nativity stories than we ever thought. Joan's new book, Boy Jesus: Growing Up Judaean in Turbulent Times,  will hit the shelves in February 2025, but you can pre-order your copy now. It's a fascinating read and an important addition to historical Jesus studies. SUPPORT BIBLICAL TIME MACHINEIf you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

Tom McGrath is a composer-lyricist from Tipperary, Ireland. His background is in classical and Irish folk music. He has a master's degree in contemporary composition from Trinity College, Dublin. His musicals have been performed in the Camden Fringe, London and Smock Alley Theatre, Dublin. Tom works part-time as an NHS doctor. He is a member of the Book, Music & Lyrics workshop and Mercury Musical Developments. Amy Clair Tasker is a theatre maker and musical theatre writer. She works with her own company Pinecone Performance Lab, and with The Cockpit, where she produces the Voila! Europe Theatre Festival and the Theatre Maker artist development programme. Amy has a BA in Drama from the University of California, Irvine. She is a member of the Book, Music & Lyrics workshop, Mercury Musical Developments, and Musical Theatre Network. The Queen is Mad is a musical tragedy inspired by the true story of “Joanna la Loca.” The elder sister of Catherine of Aragon, Joanna came to inherit the throne of Castile in 1504 – but her father and husband conspired to usurp her power by claiming she was mad and locking her away. Against the brutality and fanaticism of 16th century Spain, the show charts Joanna's quest for freedom and control of her own life. With shades of Passion and Wicked, this chamber musical fuses a contemporary classical score with a tale of power, betrayal and rage.

Send us a textThis episode was recorded live at SEMICON Europa. It features interviews with four of the 20 under 30 Recognition Award recipients from Cadence, ERS Electronic, KLA, and Semilab.  It also features updates from Comet Yxlon, Trymax Semiconductor, and DSV-IMS. SEMI Europe's 20 Under 30 program recognizes future leaders in the microelectronics industry. James McGrath from KLA discussed his role as a PE CBD Process Engineer and his unexpected entry into the semiconductor industry. Augustin Detruit from ERS Electronics highlighted his growth from a master's thesis to Head of Production, overseeing a significant increase in production capacity. Luca Sinkó from Semilab shared her journey from physics to R&D Team Leader and her recent promotion to Product Manager. Charis Kalantzi from Cadence detailed her role in supporting digital design tools and her involvement in community volunteering. All four talk about what brought them into the semiconductor industry, what made them stand out to the judges, and the honor of receiving such an award. From Dionys van de Ven, we hear about the announced the launch of Comet Yxlon's new 3D X-ray system for fab-level yield improvement, Peter Dijkstra from Trymax, discussed what is driving the company's growth and it's expansion into the U.S. market.Spencer Wall talks about DSV's acquisition of Schenker, and shares the progress so far. Michael Murray talks about DSV-IMS foray into using AI and machine learning to improve supply chain efficiencies. Support the showBecome a sustaining member! Like what you hear? Follow us on LinkedIn and TwitterInterested in reaching a qualified audience of microelectronics industry decision-makers? Invest in host-read advertisements, and promote your company in upcoming episodes. Contact Françoise von Trapp to learn more. Interested in becoming a sponsor of the 3D InCites Podcast? Check out our 2024 Media Kit. Learn more about the 3D InCites Community and how you can become more involved.

Every good churchgoer knows that after we die the faithful will be welcomed into a heavenly paradise and the baddies will be consigned to eternal damnation. But don't go looking for any of that stuff in the Bible! As our guest James Tabor explains, ancient people had very different conceptions of the afterlife, including the authors of the Hebrew Bible and New Testament. For more great stuff from James, check out his blog, JamesTabor.com and his YouTube channel. Here are some articles and books mentioned in today's episode:What The Bible Really Says About Death, Afterlife, and the Future (Part 1)What the Bible Really Says about Death, Afterlife, and the Future (Part 2)The Book of Genesis: A New Translation from the Transparent English BibleSUPPORT BIBLICAL TIME MACHINEIf you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

Mary Magdalene is one of the most intriguing figures in the New Testament. She clearly held a special place in Jesus's heart and in his ministry, but that popularity also made her controversial. In today's episode, scholar Elizabeth Schrader Polczer presents compelling evidence that someone in the early Church tried to erase (and replace) Mary Magdalene in the Gospel of John. Check out Elizabeth's eye-opening journal article, "Was Martha of Bethany Added to the Fourth Gospel in the Second Century?"SUPPORT BIBLICAL TIME MACHINE!If you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

Scholars have been searching for the Historical Jesus for centuries, but have they been looking in the wrong places? Chris Keith and James Crossley think it's high time to reimagine and reinvigorate the "quest" for the Historical Jesus, opening up the field to entirely new and exciting lines of inquiry.Check out their new edited volume (featuring a chapter by Helen) The Next Quest for the Historical Jesus. SUPPORT BIBLICAL TIME MACHINE!If you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

The personal impacts of war, featuring poems by Judith Slater, Winifred Hughes, James McGrath and Michael Miller.Support the show

You're in for a treat. Israeli archeologist Oded Lipschits knows more than anyone about the archeology of the ancient Kingdom of Judah. In this episode, Dave and Helen travel back to the 8th century BCE and learn how the biblical authors interpreted (and reinterpreted) historical events to fit their changing theological and political realities. If you like what you hear, check out Oded's podcast The Untold Story of the Kingdom of Judah.  SUPPORT BIBLICAL TIME MACHINE!If you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

I talked about why I got baptized and my testimony and some other thoughts on baptism. I mention Dr. Victor Wierwille, EW Bullinger, Loni Frisbee, Ulrich Zwingli, Joni Mitchell, Chuck LaMattina, Tim Keller, John Piper, Shane Claiborne, Kallistos Ware, Soren Kierkegaard, Francis Collins, Augustine of Hippo, Athanasius, Tim Mackie, Jordan Peterson, Paul Vanderklay (  @PaulVanderKlay  ), Jonathan Pageau, Kanye West, Dr. Beau Branson, Bob Carden, Brett Salkheld, James McGrath, Basil the Great, Sean Finnegan (  @restitutio8765  ), Will Barlow, Anna Brown, Michael Servetus, Victor Gluckin, Reverend Gary Davis, Bob Dylan, Jorma Kaukonen, and Bob Weir. My randos convo with PVK - https://www.youtube.com/watch?v=QuoqGzIu5Wc&t=3633s My last channel update - https://www.youtube.com/watch?v=WJvcrgL79BY Rev. Gary Davis "Oh Glory How Happy I am" - https://www.youtube.com/watch?v=972Dx71AtFA

Marriage is between one man and one woman. Adultery is bad. (Prostitution is worse.) And divorce should be avoided at all costs. The Bible is perfectly clear on these and other moral topics, right? Ha! As our guest Jennifer Knust explains, the Bible is a product of the ancient world, where laws about sex, marriage, adultery and divorce had more to do with property than morality. Check out Jennifer's terrific book, Unprotected Texts: The Bible's Surprising Contradictions About Sex and Desire. NEW COLLEGE FESTIVALIf you're anywhere near Scotland from November 7-9, you're invited to attend the New College Festival "Books and Belief" at the University of Edinburgh. Come say Hi to Helen!SUPPORT BIBLICAL TIME MACHINE!If you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

Just in time for Halloween, we're talking magic, incantation bowls and a pinch of necromancy with Gideon Bohak, author of Ancient Jewish Magic: A History. NEW COLLEGE FESTIVALIf you're anywhere near Scotland from November 7-9, you're invited to attend the New College Festival "Books and Belief" at the University of Edinburgh. Come say Hi to Helen! SUPPORT BIBLICAL TIME MACHINE!If you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription.BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

The Classic Hits Show broadcast live on Liffey Sound 96.4FM on 18th October with a live in studio performance from and interview with Shaun Finn. Also, on the show I enjoyed giving a spin to some super newly released songs from some great Irish musicians. I played ‘'If I Were Me'' from James Mcgrath , ‘'Not The Rare Auld Times'' from Brian Barron and “Teeth” from Michael Moloney

Across the Ancient Near East, it was common to offer food and sacrifices to appease dead ancestors and "hangry" ghosts, but the Hebrew Bible is largely silent on interactions between the living and the dead. Our guest Kerry Sonia pieces together archeological evidence with clues from the Bible to paint a picture of what she calls the "cult of dead kin" in Ancient Israel. If you like today's episode, check out Kerry's book Caring for the Dead in Ancient Israel. NEW COLLEGE FESTIVAL If you're anywhere near Scotland from November 7-9, you're invited to attend the New College Festival "Books and Belief" at the University of Edinburgh. Come say Hi to Helen!  SUPPORT BIBLICAL TIME MACHINE!If you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription. BTM BOOK CLUBThe second meeting of the Biblical Time Machine Book Club will be held on Saturday, December 14 at 12pm Eastern / 5pm UK! Members of the Time Travelers Club are invited for a live Zoom discussion of James McGrath's book, Christmaker: A Life of John the Baptist. Grab a copy of the book and we'll see you in December!DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

In the 1st century, very few people "read" the Hebrew scriptures. Instead, they were "heard" — read aloud (or performed) in the synagogue and other spaces. In this episode, Catrin Williams joins Helen and Dave to discuss "ancient media culture," the different ways that people consumed biblical texts in the time of Jesus, and how literacy, orality and "aurality" were in constant conversation. If you're curious, here's the mysterious Greek/Hebrew amulet that was found near Caernarvon fort in Wales. Catrin will get to the bottom of it. SUPPORT BIBLICAL TIME MACHINE!If you like the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription. BTM BOOK CLUBThe next book in the Biblical Time Machine Book Club will be Christmaker: A Life of John the Baptist by James McGrath. James will join the members of the Time Travelers Club for a live Zoom discussion in December. Date TBD!  DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle. Support the showTheme music written and performed by Dave Roos

Because he was known for his baptisms, and because English transliterates the Greek words, John's nickname as “the Baptist” provokes little thought. It ought to. Dr. James F. McGrath is Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University. His publications include Christmaker: A Life of John the Baptist and (forthcoming), John of History, Baptist of Faith: The Quest for the Historical Baptizer. He co-edited, The Mandaean Book of John: Critical Edition, Translation, and Commentary. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3Blt406  M.A. in Biblical Exegesis: https://bit.ly/3zpFfIW 

Recently, Dr. James McGrath, professor of New Testament Literature at Butler University, made his first visit on The Stone Chapel Podcast. He and David Capes discussed his new book, Christmaker: A Life of John the Baptist (Eerdmans). The provocative title came to McGrath to describe the life and legacy of the Baptist. McGrath shares with us his inclinations to write the book and some of the things he learned along the way. Many in the west have a hard time understanding how in certain circles John the Baptist was, and still is, more popular than Jesus of Nazareth. Still, the sources inside and outside the Bible reveal John to be a powerful and polarizing figure for his day. After writing the book, McGrath came to think; if we don't pay attention to John the Baptist, we will find that we misunderstand Jesus. The Stone Chapel Podcast is part of the ChurchLeaders Podcast Network. For a transcript of this episode click here: https://churchleaders.com/podcast-episode/stone-chapel-christmaker-james-mcgrath To listen to previous episodes of “The Stone Chapel Podcast” click here. This podcast is about 20 minutes in length.

In this episode, Tim interviews James McGrath, a Bible scholar and author of the book Christmaker: A Life of John the Baptist. They discuss the misconceptions and stereotypes surrounding John the Baptist and how understanding him better can lead to a better understanding of Jesus. Highlights 00:00 Introduction and Overview 03:40 The Two Books on John the Baptist 08:12 John the Baptist: An Anti-Establishment Figure 11:56 The Impact and Fame of John the Baptist 26:04 Jesus' Association with John's Movement 28:24 John the Baptist and Jesus: A Shared Movement within Judaism 33:14 Challenging Established Religious Practices: Animal Sacrifice and the Temple 39:38 John's Emphasis on Social and Economic Justice 45:15 Calling for System Change: John's Message of Transformation 50:03 Inclusivity and Expansiveness: A Theme in the Bible and Christian Tradition James's Book | Christmaker: A Life of John the Baptist Jame's on X | @ReligionProf The Devil Wears Prada | Danger Wild Man _______________________________ Come to the LIVE EVENT in Austin, TX | Democracy at Risk REGISTER TO VOTE If you'd like to support our work, you can DONATE here! Get Tickets to Beer Camp (PROMO: TNEHOBBIT) Follow Us On Instagram @thenewevangelicals  Subscribe On YouTube @thenewevangelicals The New Evangelicals exists to support those who are tired of how evangelical church has been done before and want to see an authentic faith lived out with Jesus at the center. We are committed to building a caring community that emulates the ways of Jesus by reclaiming the evangelical tradition and embracing values that build a better way forward. If you've been marginalized by your faith, you are welcome here. We've built an empathetic and inclusive space that encourages authentic conversations, connections and faith. Whether you consider yourself a Christian, an exvangelical, someone who's questioning your faith, or someone who's left the faith entirely, you are welcome here! Learn more about your ad choices. Visit megaphone.fm/adchoices

In today's conversation I chat with New Testament Scholar, Dr. James McGrath, about his most recent books, The A to Z of the New Testament: Things Experts Know That Everyone Else Should Too, as well as Christmaker: A Life of John the Baptist. Dr. McGrath discusses, among other things, whether the eye of the needle really was a gate in the city wall, if there is a book in the Bible called Revelations, and if John the Baptist was a lone hermit or a charming herald. I hope you enjoy our conversation and that you consider picking up one if not both of these excellent reads! Dr. James F. McGrath is Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University in Indianapolis, Indiana, USA. He has a Diploma in Religious Studies from the University of Cambridge, a BD from the University of London, and his PhD from Durham University. He is the author of John's Apologetic Christology, The Only True God, Theology and Science Fiction, and The Burial of Jesus, as well as (with Charles Haberl of Rutgers University) the two-volume Mandaean Book of John: Critical edition, Translation, and Commentary. Also author of numerous articles (and a few science fiction short stories) and the editor or co-editor of several volumes.

The gospels claim that John the Baptist was just preparing the way for Jesus, but what if his role was much bigger? In this episode, Helen and Dave are joined by James McGrath, who argues that Jesus started out as John's disciple and only rose to prominence after John's arrest and execution. James has written two new books about John the Baptist! The first book is already out — Christmaker: A Life of John the Baptist. And the second, more scholarly volume will be released in October — John of History, Baptist of Faith: The Quest for the Historical Baptizer. James is also a science fiction writer! Check out his intriguing short story about a time machine, time travelers and a certain tomb in 1st-century Jerusalem... It's called Certainty. SUPPORT BIBLICAL TIME MACHINE!If you enjoy the podcast, please show your support through the Time Travelers Club, our Patreon. We love making the show, but since we don't run ads we rely on listener contributions to cover our costs. Please help us continue to showcase high-quality biblical scholarship with a $5/month subscription. (Think of it as $1.25 an episode!) BTM BOOK CLUBWe're excited to announce the first meeting of the Biblical Time Machine Book Club! Members of the Time Travelers Club are invited for a live Zoom discussion of Helen and Joan Taylor's book, Women Remembered: Jesus' Female Disciples. Grab your copy of the book and we'll see you on Saturday, September 28 at 10am EDT and 5pm UK. GET YOUR BIBLICAL TIME MACHINE MERCHThe Biblical Time Machine Store  is open! Check out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." Or get yourself a handsome Biblical Time Machine mug or a cool sticker for your water bottle. Support the Show.Theme music written and performed by Dave Roos

In this episode we're joined by Prof. James McGrath, who is the Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University and the author of the book that we're discussing here, Christmaker: A Life of John the Baptist (published by Eerdmans). Over the course of our conversation, we talk about biographical details that we can glean about John the Baptist, whether and how Mandaean literature can fill out our knowledge of the historical figure, how John innovated ritual immersion, John's potential relationship to Qumran, and why the Gospel authors seem so anxious to clarify how John relates to Jesus. Team members from The Two Cities on the episode include: Dr. John Anthony Dunne and Dr. Logan Williams. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In this episode I welcome back Dr. James McGrath to discuss his brand-new book “Christmaker: A Life of John the Baptist”, out now on Eerdmans press. In this book Dr. McGrath crafts a biography of John in which he offers a fresh look at the historical sources in an attempt to understand who John was and why he was so influential. McGrath explores John's early life, including the tension between being the son of a priest and a Nazerite, they symbolic significance of his wilderness location and his baptisms, his critique of the Jewish temple, his understanding of messianic hope, his conflict with the Jewish authority, and how his legacy impacted the ministry of Jesus. McGrath correctly claims that you can't understand Jesus without understanding John, and he explains why we need to take a fresh look John the Baptist. Media Referenced:Christmaker: A Life of John the Baptist: https://a.co/d/cuxrD60James McGrath Blog: https://www.patheos.com/blogs/religionprof/James on Twitter: @ReligionProfJames McGrath Eerdmans Page: https://www.eerdmans.com/author/james-f-mcgrath/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com. Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Check out the Protestant Libertarian Podcast page at https://www.buymeacoffee.com/theplpodcast. Also, please consider giving me a star rating and leaving me a review, it really helps expand the shows profile! Thanks!

Is John the Baptist one of the most important figures in religious history. For many he’s a footnote but prepare […]

I mention Aphrahat the Persian Sage, the Apostle Paul, Constantine the Great, King Sharpur II, Yazdegerd I, Nestorius of Constantinople, Bishop Mar Mari Immanuel, Mohammad, Genghis Kahn, Tamerlane, Aristotle, Plato, the Ming Dynasty, Doubting Thomas, Patrick Bets-David, Jacob Faturechi (  @faturechi  ), James McGrath, the Mandaeans, Mar Awa III, Bishop Barron, Robert Shlimon, Andrew Tate, Jake Brancatella the Muslim Metaphysician (  @TheMuslimMetaphysician  ), Daniel Haqiqatjou,  @ReasonandTheology  , Trent Horn, Elon Musk, Michael Servetus, John Calvin, Marian Hillar, Fausto Sozzini, Lelio Sozzini, Socinianism, John Locke, Benedict Spinoza, Pierre Bayle, Voltaire, David Hume, James Madison, Thomas Jefferson, John Adams, Justinian, Theodosius the Great, Khalil Andani, Shabir Ally, Robert Spencer, Paul Vanderklay (  @PaulVanderKlay  ), Tim Keller, Ayaan Hirsi Ali, (  @triggerpod  ), Tom Holland, Louis Perry, (  @maidenmothermatriarch  ), Aphrahat the Persian Sage - https://www.youtube.com/watch?v=1mH3BDSMIbg PBD (  @PBDPodcast  ) religious roundtable - https://www.youtube.com/watch?v=VzjoHtYN05k Jake on Transfigured - https://www.youtube.com/watch?v=11wxT_FYRbs Jake on Mar Mari - https://www.youtube.com/watch?v=KHH-tP-RmXc&t=127s Tim Keller on secularism - https://www.youtube.com/watch?v=2n7BDf9KK-s&t=328s Ayaan Hirsi Ali - https://www.youtube.com/watch?v=b4VJofC_PFA&t=443s

Get ready for some fascinating stuff! It won't be a baptism by fire, but we will be immersed in some cutting edge information about John the Baptist. Dr. James McGrath joins us to discuss John and his new book Christmaker. And trust us- you're going to learn some cool stuff. Many people's image of John is just a wild-haired itinerant preacher dressed like a cave man and roaming the desert and dunking people in water every chance he got. It turns out, he was likely a far more important and more interesting figure than that. Was he a disciple of Jesus, or was it the other way around? For early access to an ad-free version of every episode of Data Over Dogma, exclusive content, and an opportunity to support our work, please consider becoming a monthly patron at: https://www.patreon.com/DataOverDogma      Follow us on the various social media places: https://www.facebook.com/DataOverDogmaPod https://www.twitter.com/data_over_dogma Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Talking Manhattan, Noah and John welcome James McGrath, co-founder and broker at Yoreevo, to discuss recent trends in the Manhattan, Brooklyn, and New York City real estate markets. James talks about an unexpected surge in market activity during February, attributing it partly to a slight decrease in mortgage rates which reinvigorated buyer interest. The conversation also touches on the affordability challenges, particularly with co-ops, leading to a noticeable shift of buyers towards condos. James also shares his insights on building successful client relationships in real estate, emphasizing the importance of trust, value, and the strategic use of data to guide clients through their purchasing decisions. He advocates for honesty and the necessity of admitting when further information is needed, underlining these as key factors in establishing credibility and long-term client loyalty. Another good one! Resources mentioned: Property Taxes - https://a836-pts-access.nyc.gov/care/search/commonsearch.aspx?mode=address Flood Zone - https://dcp.maps.arcgis.com/apps/webappviewer/index.html?id=1c37d271fba14163bbb520517153d6d5 Noise Map - https://maps.dot.gov/BTS/NationalTransportationNoiseMap/ Highlights: 00:42 - Uptick in activity 02:11 - Impact of interest rates 04:00 - Coop vs condo: affordability 11:45 - Strategies for turning leads into clients 14:26 - Building credibility with data 17:15 - Significance of admitting when additional research is needed James' page at Yoreevo: https://yoreevo.com/agent/james-mcgrath Connect with James on LinkedIn: https://www.linkedin.com/in/james-mcgrath-52b93913/ ** Want to impress a buyer or seller? Use UrbanDigs Advisor! ** Need data to anchor a listing pitch or support a price reduction? Our customized deep dives close deals faster and make you look like a hero. Plus, subscribers get a big discount, so the ROI is literally OFF. THE. CHART. Email support@urbandigs.com and let us know what you need. https://www.urbandigs.com/advisor/ Got questions? We got answers! Visit our forum: https://www.urbandigs.com/forum/index.php?forums/main-forum.2/ Track the New York City real estate market with real-time data and charts: https://www.urbandigs.com/ Link to our overview of Manhattan or Brooklyn real estate stats: https://www.urbandigs.com/marketwide-charts/ For more Manhattan and Brooklyn real estate conversations: http://www.talkingmanhattan.com/

James McGrath is back, and we have some serious fun geeking out about theology and Science Fiction!! What is the difference between a god and a powerful alien? Can an android have a soul, or be considered a person with rights? Can we imagine biblical stories being retold in the distant future on planets far from Earth? Whether your interest is in Christianity in the future, or the Jedi in the present--and whether your interest in the Jedi is focused on real-world adherents or the fictional religion depicted on the silver screen--this book will help you explore the intersection between theology and science fiction across a range of authors and stories, topics and questions. James F. McGrath is Clarence L. Goodwin Chair in New Testament Language and Literature. His PhD from the University of Durham became the basis for his first book, John's Apologetic Christology, published by Cambridge University Press in the SNTS Monograph Series. He has also written a “prequel” about the broader context of monotheism and Christology in ancient Judaism and Christianity, The Only True God: Early Christian Monotheism in Its Jewish Context, published by University of Illinois Press. More recently, he has published What Jesus Learned from Women, which explores the topic of the historical figure of Jesus and the influence the women mentioned in the Gospels had on him. In addition to his work on the New Testament and early Christianity, Dr. McGrath also researches the Mandaeans (the last surviving Gnostic group from the ancient world) and their literature. The two-volume critical edition, translation, and commentary on the Mandaean Book of John (which he produced together with Charles Haberl of Rutgers University) represents the first such academic edition of the complete work in English based on all known manuscripts. Another area of specialty is the intersection of religion and science fiction. On that subject, he is the author of Theology and Science Fiction and The Battle of Ranskoor av Kolos (Black Archive #52), editor of Religion and Science Fiction and co-editor of Time and Relative Dimensions in Faith: Religion and Doctor Who. He blogs at Religion Prof. Previous Episodes w/ James The A to Z of the New Testament  What Jesus Learned from Women Exploring the Matrix Resurrections Early Christian Monotheism JOIN our next class, GOD AFTER DECONSTRUCTION with Thomas Jay Oord Come to THEOLOGY BEER CAMP. Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

James McGrath is back and we have some serious fun geeking out about theology and Science Fiction!! What is the difference between a god and a powerful alien? Can an android have a soul, or be considered a person with rights? Can we imagine biblical stories being retold in the distant future on planets far… Read more about James McGrath: Theology & Science Fiction

Science fiction can be used to explain and explore so much of the human existence. This panel from last year's Theology Beer Camp with Dr. James McGrath and Sarey Martin Concepción shows how "Star Trek" and "Doctor Who" are more than phaser beams and time-traveling police boxes. Get info on THEOLOGY BEER CAMP: https://www.eventbrite.com/e/theology-camp-the-return-of-the-god-pods-tickets-824208298207 Consider supporting MANY PATHS on Patreon: https://www.patreon.com/user?u=65477484 --- Send in a voice message: https://podcasters.spotify.com/pod/show/ryan-does2/message

This week, New Testament Scholar James F. McGrath joins me to talk about his latest book, "The A to Z of the New Testament: Things Experts Know That Everyone Else Should Too". Many of us grew up with notions and understandings of the New Testament that were unhelpful to say the least. James introduces us to the normative conversations taking place within the academic world of Biblical Scholarship. What if we were to engage the New Testament on its own terms? What if the New Testament is a lot cooler, more weird, and significantly more interesting than just some innerrant document that fell out of the sky? Well friends... it's time to start reading the New Testament like adults. Enjoy! Resources: The A to Z of the New Testament: Things Experts Know That Everyone Else Should Too (Book) James' Author Page Join the Patreon for an Add-Free Listening Experience *A special thanks to Josh Gilbert for managing the podcast, Marty Fredrick for producing the podcast, and Dan Koch for providing the music for the podcast.* Learn more about your ad choices. Visit megaphone.fm/adchoices

Summary Dr. James McGrath wrote the book, A to Z of the New Testament: Things Experts Know That Everyone Else Should Too, to help lay people with information about the NT from the cultural context. Tim and Dr. McGrath discuss the benefits that help us understand details that put scripture in context. Takeaway The Nativity was about a spare room in Middle Eastern hospitality culture not in a barn The Birth of Jesus isn't about Jesus having a human mother and divine Father Salvation is complex  Sexuality within the Bible is difficult to compare to modern views of sexuality Chapters Intro 0:00 What is the NT about 2:00 The Nativity Story 8:00 The Birth Discrepancies 13:01 Creed Christianity 28:02 Salvation 33:15 Questions About Sexuality 43:65 Get Tickets for the God After Deconstruction Conference Follow Us On Instagram @thenewevangelicals  Subscribe On YouTube Support Our Work Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode I talk to Dr. James McGrath about his new book ‘The A to Z of the New Testament: Things Experts Know That Everyone Else Should Too', out now on Eerdmans Press. ‘The A to Z of the New Testament' is an introduction to New Testament scholarship that is presented in alphabetical order and covers hundreds of important foundational scholarly interpretive issues. Dr. McGrath explains the birth narratives, resurrection, interpretation and intertextuality, the Synoptic Problem, the book of Revelation, women in the New Testament, and much more. This is an excellent one-stop shop to NT interpretation; enjoy the episode and buy the book! Media Referenced:The A to Z of the New Testament: https://a.co/d/6p9jbceJames McGrath Blog: https://www.patheos.com/blogs/religionprof/James on Twitter: @ReligionProfJames McGrath Eerdmans Page: https://www.eerdmans.com/author/james-f-mcgrath/  The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com. Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Check out the Protestant Libertarian Podcast page at https://www.buymeacoffee.com/theplpodcast. Also, please consider giving me a star rating and leaving me a review, it really helps expand the shows profile! Thanks! 

One of the ongoing tensions for Biblical scholars is the gap between the shared knowledge within the academy and the need for more awareness among the larger public. Most ministers are aware of the tension this creates in the congregation, but the public square is no better. A friend and New Testament scholar, Dr. James… Read more about James McGrath: The A to Z of the New Testament

In Pulitzer's later years, he became embroiled in a heated legal battle with the U.S. government after his papers printed allegations that Theodore Roosevelt and William Howard Taft were connected to shady dealings regarding the Panama Canal.  Research:  “SUPREME COURT ENDS PANAMA LIBEL SUIT.” New York Times. Jan. 3, 1911. https://timesmachine.nytimes.com/timesmachine/1911/01/04/104853177.pdf?pdf_redirect=true&ip=0 Topping, Seymour. “Biography of Joseph Pulitzer.” The Pulitzer Prizes. https://www.pulitzer.org/page/biography-joseph-pulitzer “Was Slayback armed?” St. Louis Globe-Democrat. Oct. 15, 1882. https://www.newspapers.com/image/571093643 United States. Congress. House. Committee on Foreign Affairs. “The Story of Panama: Hearings on the Rainey Resolution.” U.S. Government Printing Office, 1912. Accessed online: https://books.google.com/books?id=t8Q-AAAAYAAJ&dq=%E2%80%9CThese+stories+need+no+investigation+whatever.+They+are+in+fact+wholly+and+in+form+partly+a+libel+upon+the+United+States+Government%22&source=gbs_navlinks_s “Panama Secrets.” The Indianapolis News. October 20, 1908. https://www.newspapers.com/image/37283610/?terms=%22Who%20Got%20the%20Money%3F%22&match=1 “Mr. Alonzo Slayback.” St. Louis Post-Dispatch. Oct. 13, 1882. https://www.newspapers.com/image/137816694/?terms=slayback&match=2 “Died in Cairo, Egypt.” St. Louis Post-Dispatch. April 11, 1896. https://www.newspapers.com/image/138232467/?terms=Slayback “Francis Recalls the Killing of Col. A.W. Slayback.” The St. Louis Star and Times. October 14, 1910. https://www.newspapers.com/image/204769546/?terms=Slayback Britannica, The Editors of Encyclopaedia. "Bounty System". Encyclopedia Britannica, 20 Jul. 1998, https://www.britannica.com/event/Bounty-Syste “Standard Oil's Monopoly on the Panama Canal.” Omaha World-Herald. Nov. 1, 1908. https://www.newspapers.com/image/860064239/?terms=panama%20canal&match=1 Vile, John R. “United States v. Press Publishing Co. (1911).” The First Amendment Encyclopedia. https://www.mtsu.edu/first-amendment/article/609/united-states-v-press-publishing-co Morris, James McGrath. “Pulitzer.” Harper Perennial 2010. Peirce, Clyde. “The Panama Libel Cases.” Indiana Magazine of History, vol. 33, no. 2, 1937, pp. 171–86. JSTOR, http://www.jstor.org/stable/27786879 “Extracts from the Will of Joseph Pulitzer.” The Pulitzer Prizes. https://www.pulitzer.org/page/extracts-will-joseph-pulitzer Britannica, The Editors of Encyclopaedia. "Joseph Pulitzer". Encyclopedia Britannica, 25 Oct. 2022, https://www.britannica.com/biography/Joseph-Pulitzer Csillag, Andras. “Joseph Pulitzer's Roots in Europe: A Genealogical History.” American Jewish Archives. http://sites.americanjewisharchives.org/publications/journal/PDF/1987_39_01_00_csillag.pdf “Panama Canal Charges.” Weekly Town Talk (Alexandria, Louisiana). Dec. 19, 1908. https://www.newspapers.com/image/212864982/?terms=panama%20canal&match=1 “Cromwell – Who? What? Why?” The Houston Post. November 1, 1908. https://www.newspapers.com/image/94892307/?terms=panama%20canal&match=1 “The Inifinitude of Graft.” The Dispatch (Lexington, N.C.). Oct. 21, 1908. https://www.newspapers.com/image/62741584/?terms=panama%20canal&match=1 “Indianapolis News Put in Ananias Club.” Indianapolis Star. Dec. 7, 1908. https://www.newspapers.com/image/118619631/?terms=%22Who%20Got%20the%20Money%3F%22&match=1 “Roosevelt Bitter in Scoring Editors.” Indianapolis News. Dec. 7, 1908. https://www.newspapers.com/image/37311537/?terms=%22Who%20Got%20the%20Money%3F%22&match=1 See omnystudio.com/listener for privacy information.

Joseph Pulitzer is one of those pivotal figures in history, and his influence continues right on through today. Part one of this two-parter covers his early life, right up through his rivalry with William Randolph Hearst. Research: “SUPREME COURT ENDS PANAMA LIBEL SUIT.” New York Times. Jan. 3, 1911. https://timesmachine.nytimes.com/timesmachine/1911/01/04/104853177.pdf?pdf_redirect=true&ip=0 Topping, Seymour. “Biography of Joseph Pulitzer.” The Pulitzer Prizes. https://www.pulitzer.org/page/biography-joseph-pulitzer “Was Slayback armed?” St. Louis Globe-Democrat. Oct. 15, 1882. https://www.newspapers.com/image/571093643 United States. Congress. House. Committee on Foreign Affairs. “The Story of Panama: Hearings on the Rainey Resolution.” U.S. Government Printing Office, 1912. Accessed online: https://books.google.com/books?id=t8Q-AAAAYAAJ&dq=%E2%80%9CThese+stories+need+no+investigation+whatever.+They+are+in+fact+wholly+and+in+form+partly+a+libel+upon+the+United+States+Government%22&source=gbs_navlinks_s “Panama Secrets.” The Indianapolis News. October 20, 1908. https://www.newspapers.com/image/37283610/?terms=%22Who%20Got%20the%20Money%3F%22&match=1 “Mr. Alonzo Slayback.” St. Louis Post-Dispatch. Oct. 13, 1882. https://www.newspapers.com/image/137816694/?terms=slayback&match=2 “Died in Cairo, Egypt.” St. Louis Post-Dispatch. April 11, 1896. https://www.newspapers.com/image/138232467/?terms=Slayback “Francis Recalls the Killing of Col. A.W. Slayback.” The St. Louis Star and Times. October 14, 1910. https://www.newspapers.com/image/204769546/?terms=Slayback Britannica, The Editors of Encyclopaedia. "Bounty System". Encyclopedia Britannica, 20 Jul. 1998, https://www.britannica.com/event/Bounty-Syste “Standard Oil's Monopoly on the Panama Canal.” Omaha World-Herald. Nov. 1, 1908. https://www.newspapers.com/image/860064239/?terms=panama%20canal&match=1 Vile, John R. “United States v. Press Publishing Co. (1911).” The First Amendment Encyclopedia. https://www.mtsu.edu/first-amendment/article/609/united-states-v-press-publishing-co Morris, James McGrath. “Pulitzer.” Harper Perennial 2010. Peirce, Clyde. “The Panama Libel Cases.” Indiana Magazine of History, vol. 33, no. 2, 1937, pp. 171–86. JSTOR, http://www.jstor.org/stable/27786879 “Extracts from the Will of Joseph Pulitzer.” The Pulitzer Prizes. https://www.pulitzer.org/page/extracts-will-joseph-pulitzer Britannica, The Editors of Encyclopaedia. "Joseph Pulitzer". Encyclopedia Britannica, 25 Oct. 2022, https://www.britannica.com/biography/Joseph-Pulitzer Csillag, Andras. “Joseph Pulitzer's Roots in Europe: A Genealogical History.” American Jewish Archives. http://sites.americanjewisharchives.org/publications/journal/PDF/1987_39_01_00_csillag.pdf “Panama Canal Charges.” Weekly Town Talk (Alexandria, Louisiana). Dec. 19, 1908. https://www.newspapers.com/image/212864982/?terms=panama%20canal&match=1 “Cromwell – Who? What? Why?” The Houston Post. November 1, 1908. https://www.newspapers.com/image/94892307/?terms=panama%20canal&match=1 “The Inifinitude of Graft.” The Dispatch (Lexington, N.C.). Oct. 21, 1908. https://www.newspapers.com/image/62741584/?terms=panama%20canal&match=1 “Indianapolis News Put in Ananias Club.” Indianapolis Star. Dec. 7, 1908. https://www.newspapers.com/image/118619631/?terms=%22Who%20Got%20the%20Money%3F%22&match=1 “Roosevelt Bitter in Scoring Editors.” Indianapolis News. Dec. 7, 1908. https://www.newspapers.com/image/37311537/?terms=%22Who%20Got%20the%20Money%3F%22&match=1 See omnystudio.com/listener for privacy information.

Chapin's successful journalism career crumbled as stress chipped away at his mental health, and he committed a terrible crime. But there were still surprises left to his story.  Research:  “Of the Dynamite Explosion in Russell Sage's Office.” The Leaf-Chronicle (Clarkeville, Tennessee). Dec. 7, 1891. https://www.newspapers.com/image/legacy/353237459/?terms=%22russel%20sage%22&match=1 “A Dynamite Bomb.” The Alliance Herald. Dec. 11, 1891. https://www.newspapers.com/image/legacy/423611027/?terms=%22russel%20sage%22&match=1 “City Slave Girls.” Saturday Evening Kansas Commoner. Aug. 24, 1888. https://www.newspapers.com/image/legacy/382892220/?clipping_id=30641784&fcfToken=eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJmcmVlLXZpZXctaWQiOjM4Mjg5MjIyMCwiaWF0IjoxNjYyNDY2MjA3LCJleHAiOjE2NjI1NTI2MDd9.eLdfDQGTjlV-7dafIRsWSWJokfMsSrhH2IM2_6e5T7M “New York World Editor Kills Wife.” Intelligencer Journal. Sept. 17, 1918. https://www.newspapers.com/image/legacy/557223275/?terms=%22Charles%20E.%20Chapin%22&match=1 Morris, James McGrath. “The Rose Man of Sing Sing: A True Tale of Life, Murder, and Redemption in the Age of Yellow Journalism.” Fordham University Press. 2003. Chapin, Charles. “Winnetka's Horror.” Chicago Tribune. Feb. 14, 1884. https://www.newspapers.com/image/legacy/349741239/?terms=Winnetka%27s%20Horror&match=1 “Editor Chapin Sane.” Enid Daily Eagle. Dec. 17, 1918. https://www.newspapers.com/image/legacy/608553349/?terms=%22Charles%20E.%20Chapin%22&match=1 “Mrs. Macaulley's Crime.” Chicago Tribune. Dec. 25, 1887. https://www.newspapers.com/image/legacy/349513839/?terms=%22william%20macaulley%22&match=1 Chapin, Charles E. “Charles Chapin's Story Written in Sing Sing Prison.” G.P. Putnam. 1920. Read online: https://books.google.com/books?id=UmZMAAAAMAAJ&source=gbs_navlinks_s “Russell Sage's Will.” The Ordway New Era. August 3, 1906. https://www.coloradohistoricnewspapers.org/?a=d&d=ONE19060803-01.2.45&e=-------en-20--1--img-txIN%7ctxCO%7ctxTA--------0------ Snow, Richard, “Charles Chapin.” American Heritage. December 1979. https://www.americanheritage.com/charles-chapin “Prisoner McKeague.” Chicago Tribune. February 26, 1884. https://www.newspapers.com/image/legacy/349741560/?terms=neal%20mckeague&match=1 Roberts, Sam. “Archives From Prisons in New York Are Digitized.” New York Times. July 6, 2014. https://www.nytimes.com/2014/07/07/nyregion/new-york-prison-archives-are-digitized-by-ancestry-com.html Wingfield, Valerie. “The General Slocum Disaster of June 15, 1904.” New York Public Library. June 13, 2011. https://www.nypl.org/blog/2011/06/13/great-slocum-disaster-june-15-1904 See omnystudio.com/listener for privacy information.

Chapin built a life people envied, and had a great deal of power. His entire biography is full of noteworthy achievements and awards. As a newsman, he covered many of the key moments of the late 19th and early 20th centuries.  Research: “Of the Dynamite Explosion in Russell Sage's Office.” The Leaf-Chronicle (Clarkeville, Tennessee). Dec. 7, 1891. https://www.newspapers.com/image/legacy/353237459/?terms=%22russel%20sage%22&match=1 “A Dynamite Bomb.” The Alliance Herald. Dec. 11, 1891. https://www.newspapers.com/image/legacy/423611027/?terms=%22russel%20sage%22&match=1 “City Slave Girls.” Saturday Evening Kansas Commoner. Aug. 24, 1888. https://www.newspapers.com/image/legacy/382892220/?clipping_id=30641784&fcfToken=eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJmcmVlLXZpZXctaWQiOjM4Mjg5MjIyMCwiaWF0IjoxNjYyNDY2MjA3LCJleHAiOjE2NjI1NTI2MDd9.eLdfDQGTjlV-7dafIRsWSWJokfMsSrhH2IM2_6e5T7M “New York World Editor Kills Wife.” Intelligencer Journal. Sept. 17, 1918. https://www.newspapers.com/image/legacy/557223275/?terms=%22Charles%20E.%20Chapin%22&match=1 Morris, James McGrath. “The Rose Man of Sing Sing: A True Tale of Life, Murder, and Redemption in the Age of Yellow Journalism.” Fordham University Press. 2003. Chapin, Charles. “Winnetka's Horror.” Chicago Tribune. Feb. 14, 1884. https://www.newspapers.com/image/legacy/349741239/?terms=Winnetka%27s%20Horror&match=1 “Editor Chapin Sane.” Enid Daily Eagle. Dec. 17, 1918. https://www.newspapers.com/image/legacy/608553349/?terms=%22Charles%20E.%20Chapin%22&match=1 “Mrs. Macaulley's Crime.” Chicago Tribune. Dec. 25, 1887. https://www.newspapers.com/image/legacy/349513839/?terms=%22william%20macaulley%22&match=1 Chapin, Charles E. “Charles Chapin's Story Written in Sing Sing Prison.” G.P. Putnam. 1920. Read online: https://books.google.com/books?id=UmZMAAAAMAAJ&source=gbs_navlinks_s “Russell Sage's Will.” The Ordway New Era. August 3, 1906. https://www.coloradohistoricnewspapers.org/?a=d&d=ONE19060803-01.2.45&e=-------en-20--1--img-txIN%7ctxCO%7ctxTA--------0------ Snow, Richard, “Charles Chapin.” American Heritage. December 1979. https://www.americanheritage.com/charles-chapin “Prisoner McKeague.” Chicago Tribune. February 26, 1884. https://www.newspapers.com/image/legacy/349741560/?terms=neal%20mckeague&match=1 Roberts, Sam. “Archives From Prisons in New York Are Digitized.” New York Times. July 6, 2014. https://www.nytimes.com/2014/07/07/nyregion/new-york-prison-archives-are-digitized-by-ancestry-com.html Wingfield, Valerie. “The General Slocum Disaster of June 15, 1904.” New York Public Library. June 13, 2011. https://www.nypl.org/blog/2011/06/13/great-slocum-disaster-june-15-1904 See omnystudio.com/listener for privacy information.