Podcast appearances and mentions of James Robinson

In this episode, Josh and Brandon talk about the 1999 crossover comic Batman/Hellboy/Starman by James Robinson, Mike Mignola, Matt Hollingsworth, and Willie Schubert. Beware spoilers in this episode!  If you enjoy this podcast, please consider donating. Follow Archie and Me on Instagram, Bluesky, and Facebook. Podcast cover art by Sacha Jones

Rich Dotson, Matt O'Hara, and Garret Price bring back one of the most fun episodes of the year with Dynasty Nerds Family Feud. The crew puts the Nerd Herd survey answers on the board and battles through fantasy football history, bold predictions, and plenty of chaos along the way. Listen to This Episode: Apple Podcasts Spotify YouTube The show opens with the biggest one year wonders in fantasy football, and the Cleveland Browns take over the board fast. Peyton Hillis, Josh Gordon, and Gary Barnidge all become part of a hilarious run before names like James Robinson, Terrelle Pryor, and Robert Griffin III enter the mix. The crew also tackles which quarterbacks can hit 3,500 passing yards and 400 rushing yards, which NFL teams have the most top end fantasy assets, and the best running backs of the 2000s. LaDainian Tomlinson, Christian McCaffrey, Alvin Kamara, and Derrick Henry all get their moments before the fast money round closes the show with rookie predictions, injury discounts, and multi-team wide receiver legends. Explore more tools and resources to stay ahead of your league.

Welcome to our new series, The Hayekian Triangle. This series will feature a range of conversations between our hosts: Virgil Storr, Chris Coyne, and Peter Boettke. On this episode, the three sit down to mark the 250th anniversary of Adam Smith's The Wealth of Nations — and to ask a deceptively simple question: why are we still reading a book written a quarter-millennium ago?From the invisible hand to the division of labor, Smith's ideas have become so embedded in how we think about markets and society that it's easy to forget just how radical they originally were. Virgil, Chris, and Pete dig into what Smith actually said, why the standard takes on laissez-faire and self-interest so often miss the mark, and what a Scottish moral philosopher writing in 1776 still has to teach us about wealth, poverty, and the institutions that make human flourishing possible.Whether you're coming to Smith for the first time or returning to him with fresh eyes, this conversation is a reminder that the greatest works in political economy aren't monuments to be admired from a distance — they remain living inputs into the science of today.**This episode was recorded on April 3, 2026**Show Notes:Adam Smith, The Wealth of Nations (Liberty Fund, 1982)Adam Smith, The Theory of Moral Sentiments (Liberty Fund, 1982)Kenneth Boulding, "After Samuelson, Who Needs Adam Smith?" (History of Political Economy, 1971)Kenneth Boulding, "Economics as a Moral Science" (The American Economic Review, 1969)Daron Acemoglu and James Robinson, The Narrow Corridor: States, Societies, and the Fate of Liberty (Penguin Press, 2019)Raghuram Rajan, The Third Pillar: How Markets and the State Leave the Community Behind (Penguin Press, 2019)Deirdre McCloskey, The Bourgeois Virtues: Ethics for an Age of Commerce; Bourgeois Dignity: Why Economics Can't Explain the Modern World; Bourgeois Equality: How Ideas, Not Capital or Institutions, Enriched the World (University of Chicago Press, 2006, 2010, 2016)Martha Nussbaum, The Cosmopolitan Tradition: A Noble but Flawed Ideal (Belknap Press/Harvard University Press, 2019)Ludwig von Mises, “Why Read Adam Smith Today?” (FEE, 2015)Richard Ebeling, "Celebrating Adam Smith's Wealth of Nations at 250 Years" (Future of Freedom, 2026)If you like the show, please subscribe, leave a 5-star review, and tell others about the show! We're available on Apple Podcasts, Spotify, Amazon Music, and wherever you get your podcasts.Check out our other podcast from the Hayek Program! Virtual Sentiments is a podcast in which political theorist Kristen Collins interviews scholars and practitioners grappling with pressing problems in political economy with an eye to the past. Subscribe today!Follow the Hayek Program on Twitter: @HayekProgramFollow the Mercatus Center on Twitter: @mercatusCC Music: Twisterium

On EMS Remembrance Day, we speak with Jana Williams, Tony O'Brien, and James Robinson of the National EMS Memorial Foundation about honoring fallen EMS providers, the annual National EMS Memorial Service, and the drive to build a permanent memorial in Washington, D.C. Learn about Moving Honors (a traveling Tree of Life memorial that visits communities June 1–July 2), the Weekend of Honor (July 17–19, Alexandria, VA), MIT's pro bono conceptual designs, and how volunteers power this effort. Hear firsthand why memorials matter to families and colleagues and how remembering supports safety and healing. Want to help? Attend or volunteer for events, donate to the three memorial organizations, or contact your senator to support reauthorization in Congress (S.2546). Share this episode to spread the word and help build a permanent home for EMS remembrance and honor our colleagues' service.

A story of three brothers who traverse the territories doing bad things for good reasons in the final days of the Old West.   Upon learning that Young Henry Morgan has hired bounty hunters to kill them, the Phloaters must figure out a way to deal with it, without harming Miss Kitty's only living family.   Binge on all of our audio shows at atlantafringe.org/fringe-audio or wherever you enjoy podcasts.

Gary gives his reactions to the NBA Playoffs, as well as UH Athletics as they name their new head coach for Rainbow Wahine Basketball. Gary talks with Wahine Water Polo coach James Robinson as they prepare to take on Cal AGAIN this season in the NCAA Tournament.

A look at recent development in the case of Tyler James Robinson, who is facing charges related to the murder of Charlie Kirk. Check out our upcoming book events and get links to buy tickets here: https://murdersheetpodcast.com/eventsPre-order our book on Delphi here: https://bookshop.org/p/books/shadow-of-the-bridge-the-delphi-murders-and-the-dark-side-of-the-american-heartland-aine-cain/21866881?ean=9781639369232Or here: https://www.simonandschuster.com/books/Shadow-of-the-Bridge/Aine-Cain/9781639369232Or here: https://www.amazon.com/Shadow-Bridge-Murders-American-Heartland/dp/1639369236Join our Patreon here! https://www.patreon.com/c/murdersheetSupport The Murder Sheet by buying a t-shirt here: https://www.murdersheetshop.com/Check out more inclusive sizing and t-shirt and merchandising options here: https://themurdersheet.dashery.com/Send tips to murdersheet@gmail.com.The Murder Sheet is a production of Mystery Sheet LLC.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

If you love Steve Rogers and can't get enough of his pre-serum days, this tale from the 70th Anniversary Special is for you! Plus... Rick shares his “saddle sore” story and what personality trait happens when he's under anesthesia…Watch on YouTube: https://youtu.be/H6Fgmq1BsegLove the show? Help support with a one-time donation or become a member and get cool perks! https://buymeacoffee.com/capcomicfansConnect with Rick & Bob and fellow Cap fans at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/groups/captainamericacomicbookfans⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠ Please subscribe, rate and review! Here are FREE and FAST ways you can support the show: https://tinyurl.com/y6kyu9nhEmail questions to CapComicFans@gmail.comOur home page is ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://captainamericacomicbookfans.com⁠

Health Affairs' Rob Lott interviews James Robinson of the University of California Berkeley about his recent paper exploring most favored nation drug pricing, weighing its feasibility, likely effects on drug launch prices, and implications for global pharmaceutical innovation and investment. Order the April 2026 issue of Health Affairs.

It's a packed show on Wake Up in The Den as Ku‘ulei and Michael break down a huge weekend across Hawai‘i sports and beyond. In Hour 1, the duo recaps a dominant stretch for University of Hawai‘i athletics — including a Big West three-peat for women's water polo, softball's series sweep over Bakersfield, baseball's series win against UC Irvine, and beach volleyball's Senior Day. They also highlight a record-setting moment for HPU's Tyler Arnold, who becomes the program's all-time home run leader. Plus, the latest additions to UH men's basketball with commitments from Jaden Montagou and Marcus Adams Jr. Hear postgame reactions from UH women's water polo head coach James Robinson and tournament MVP Agatha Weston following their Big West Championship win over Long Beach.

¿Escuchas noticias sobre indicadores macroeconómicos positivos, pero tu realidad al ir al mercado es otra? En este episodio de Tertulia y Dinero, nuestros tres profesionales apasionados por los negocios analizan la desconexión que existe entre los números del papel y el bolsillo del venezolano común.Asdrúbal Oliveros nos explica por qué, tras una de las crisis más profundas de la historia económica moderna (con una caída del 75% del PIB y años de hiperinflación), la recuperación no puede ser inmediata ni homogénea para todos.En este capítulo conversamos sobre:La crisis estructural: Los tres datos que explican de dónde venimos y por qué la solución tomará años.La economía de las "olas": ¿Por qué el sector petrolero e inmobiliario reaccionan primero mientras el comercio y el consumo se quedan atrás?.El factor Salario: La cruda realidad de por qué los ingresos no se han ajustado y la propuesta de un bono temporal de $200-$250 para la administración pública.- Fases de la recuperación: De la estabilización (ordenamiento del flujo petrolero) a la transición democrática.Inflación y Brecha Cambiaria: ¿Por qué el dólar paralelo sigue separándose de la tasa oficial a pesar de la mayor oferta de divisas?. La Píldora del día:

On the latest episode of Security Visionaries, host Max Havey and guest James Robinson, CISO at Netskope, connect live and in-person at RSAC 2026 to discuss the cutting edge of security in the age of AI, particularly for highly regulated industries. They dive into the conference's biggest trends, focusing on the rise of agentic AI, the necessity of heavy guardrails, and the complex challenge of data sovereignty in a global regulatory landscape. James offers insights on the major hurdles facing highly regulated industries as they adopt AI, and shares practical advice for security leaders on shifting their AI governance approach from "no" to enablement. The discussion also covers innovative data governance strategies like moving from data classification to detailed data categorization, and the critical importance of utilizing red teaming and incident investigation to build robust defenses against emerging threats like prompt injection. If you couldn't make it to the conference, hopefully this will fill you in on some of what you missed.

Gary talks about his reaction to Michigan winning the national championship over UConn, as well as talking some UH Athletics with head Water Polo coach James Robinson.

Set down your sword (or weapon of choice) and tune in this month as Austin and Big T discuss the 1995 war film, Braveheart.  Join us as we share our favorite and not-so-favorite parts of the film and discuss the moments that touched us and made us laugh out loud. We also explore the theme of freedom and talk about which of the speeches we liked the most. So grab a seat at the banquet table and listen in, then join us next month when we discuss the 2007 film, There Will Be Blood.Write into us at layersoffilmpod@gmail.comFollow us on Instagram, Twitter, and TikTok: @layersoffilmpod

We're joined by Ian Morris, British historian, archaeologist, and author of Foragers, Farmers, and Fossil Fuels Ian's central argument is both simple and radical: our beliefs about fairness, justice, hierarchy, equality, and even democracy are not timeless moral truths floating above history. They are shaped, constrained, and repeatedly reorganised by the ways societies extract and use energy. Across tens of thousands of years, he argues, there is a pattern beneath the chaos.   We dive into: • Why hunter-gatherer societies tended to enforce radical egalitarianism • How agriculture made hierarchy, inheritance, patriarchy, and forced labor more functional • Why fossil fuel societies unexpectedly shifted back toward equality and democracy • How values evolve like adaptations to changing material conditions • Why the industrial age expanded the moral community • Why inequality has begun rising again in recent decades • Whether we are entering a fourth great shift in human values • What energy transitions, AI, and new technologies could mean for democracy and civilisation   Key Takeaways from the Episode: 1. Human Values Are Not Fixed — They Adapt to Energy Systems Morris argues that values are not random, but nor are they eternal. Over the long run, societies repeatedly develop moral systems that fit the material conditions created by how they capture energy from the world. This is not a metaphor. Morris means it in a nearly biological sense: values that match the prevailing energy regime help societies function, grow, and outcompete their neighbours — while mismatched values lead to stagnation, fragmentation, or collapse. The mechanism is cultural evolution, operating on a civilisational timescale. A foraging band that tried to enforce agrarian-style kingship would fall apart. An industrial economy run on feudal principles would be outproduced by its rivals. Morris draws on decades of archaeological and anthropological data — compiled in his earlier work Why the West Rules — for Now — to show that this pattern holds across every major region and epoch. The implication is unsettling: the values we consider timeless may be temporary artefacts of the energy system we happen to inhabit. 2. Hunter-Gatherer Life Favoured Equality In low-energy societies, people lived in small, mobile groups with little surplus and little material inheritance. Under those conditions, strong egalitarian norms were not idealistic luxuries — they were necessary for survival and cohesion. Morris draws on ethnographic evidence from groups like the Kung San of the Kalahari and the Hadza of Tanzania to show that foraging bands actively enforced equality through what Christopher Boehm calls “reverse dominance hierarchies” — systems in which the group collectively suppresses anyone who tries to accumulate too much power or prestige. The tools were social: ridicule, gossip, ostracism, and in extreme cases, targeted violence. This was not paradise. Per capita rates of violent death among foragers were far higher than in modern states. But it was a system that worked under the constraints of low energy capture. When you cannot store surplus, when anyone can walk away from the group, when survival depends on mutual cooperation, radical equality is not a philosophy — it is an engineering requirement. 3. Agriculture Made Inequality Functional Once farming emerged, people settled, accumulated land, inherited property, and built larger social structures. In that world, hierarchy, patriarchy, kingship, and coercive labour became easier to justify and more useful for organising society. Morris is careful to frame this not as moral decline but as adaptive reorganisation. Agrarian societies that developed clear lines of inheritance, centralised leadership, and mechanisms for extracting surplus labour — whether through serfdom, taxation, or slavery — were able to build irrigation systems, raise armies, and defend territory more effectively than those that did not. The Gini coefficients of agrarian civilisations, from ancient Rome to Qing Dynasty China, consistently clustered between 0.40 and 0.60 — far higher than anything observed in foraging societies. Patriarchy, too, became structurally embedded: when wealth flows through land and land flows through lineage, control of reproduction becomes an economic imperative. As Morris puts it, agrarian societies did not choose hierarchy because they were morally inferior. They chose it — or more precisely, it chose them — because it was the value system that worked at that scale of energy capture. 4. Industrialisation Reversed the Pattern The fossil fuel age created such a dramatic expansion in energy capture that it supported a return toward broader equality. Democracy, women's rights, religious tolerance, and mass political participation became more functional in industrial societies than they had been in agrarian ones. The scale of the shift is difficult to overstate. Drawing on the data compiled in his Social Development Index, Morris shows that Western economies went from capturing roughly 38,000 kilocalories per person per day in 1800 to 230,000 by the 1970s. This explosion of productive capacity required a workforce that was literate, mobile, and motivated — not coerced. Slavery became economically irrational when a free worker operating a power loom could outproduce a plantation of forced labourers. The franchise expanded because industrial states needed buy-in from the populations whose labour and consumption drove growth. The period between 1945 and 1975 — what economists call the Great Compression — saw inequality fall to historic lows across the industrialised world, a pattern Morris attributes directly to the structural demands of fossil-fuel economies rather than to moral awakening alone. 5. Moral Progress May Be Less Moral Than We Think One of the most provocative ideas in the conversation is that what we call moral progress may often be adaptation. Values spread not simply because they are truer or nobler, but because they work better under new productive conditions. Morris is not arguing that moral reasoning is meaningless — he acknowledges the role of philosophers, activists, and reformers in articulating new ethical frameworks. But he insists that these frameworks gain traction only when the material conditions are right. The abolition of slavery is his sharpest example: anti-slavery arguments had existed since antiquity, from Stoic philosophers to medieval theologians. They gained no lasting foothold until the fossil fuel revolution made free industrial labour more productive than coerced agricultural labour. In this reading, the abolitionists were morally right — but they succeeded because the energy regime had shifted in their favour. The danger in this insight, as Princeton philosopher Christine Korsgaard argues in her response to Morris's Tanner Lectures, is that it can erode our confidence in the permanence of our own moral achievements. If democracy rose with fossil fuels, what happens when fossil fuels decline? 6. The Last 40 Years May Mark the Start of a New Shift Morris suggests the egalitarian arc of the fossil fuel age may be weakening. Since the late 20th century, rising inequality and growing acceptance of concentrated power may signal the beginnings of a fourth great transformation in values. The data supports the concern. According to the World Inequality Database, the share of national income captured by the top one per cent in the United States roughly doubled between 1980 and 2020, returning to levels last seen before the Great Depression. Freedom House has documented eighteen consecutive years of global democratic decline. Morris interprets these trends not as policy failures to be corrected but as potential symptoms of a deeper structural shift: as economies move from mass industrial production toward automation, platform monopolies, and AI-driven services, the number of people whose active participation is economically essential may be shrinking. If the fossil fuel age favoured equality because it needed mass labour and mass consumption, an age of intelligent machines may not. The egalitarian values we assumed were permanent may have been contingent on a phase of industrial development that is now passing. 7. Energy Abundance Does Not Automatically Create Equality Cases like Qatar and other resource-rich states show that energy alone is not enough. The social context into which new energy arrives matters enormously; pre-existing structures can allow elites to monopolise wealth and preserve hierarchy. Qatar holds the fourth-highest GDP per capita in the world, yet ranks near the bottom of the V-Dem Electoral Democracy Index. Saudi Arabia, the UAE, Kuwait, and Brunei tell similar stories: vast energy wealth, minimal democratic development. Morris argues this is not a contradiction of his thesis but a refinement. What matters is not merely how much energy a society captures, but how many people must participate in capturing it. In industrial economies, millions of workers were needed — creating structural pressure for education, wages, and political rights. In petrostates, a tiny elite controls extraction, distributes revenue as patronage, and faces no structural need to empower the broader population. The lesson is critical for understanding the current energy transition: if the next energy regime — whether solar, nuclear, or AI-driven — can be controlled by a narrow class of technologists and capital owners, the democratic dividend may not follow. 8. The Future May Be a Contest Between Democratic and Authoritarian Models As energy systems, technology, and AI evolve, Morris sees a real competitive struggle ahead between more egalitarian democratic societies and more centralised, authoritarian ones. The question is not only what kind of world we want — but which kind will prove more effective. Democracy's advantages are significant: distributed innovation, self-correcting institutions, the ability to attract global talent through individual freedom. But authoritarian systems have their own competitive strengths, particularly in an age of AI-enabled surveillance and rapid state-directed investment. China's ability to mobilise resources for infrastructure, energy, and technology development without electoral friction presents a genuine challenge to the democratic model. Morris draws on the framework laid out by Daron Acemoglu and James Robinson in Why Nations Fail — the contest between inclusive and extractive institutions — but adds an energy dimension: the outcome may depend less on which system we prefer and more on which system the next energy regime structurally favours. If renewable energy is distributed and requires broad participation, democracy may thrive. If AI and automation concentrate power, authoritarianism may prove more durable than we hope. Timestamps: (00:00) – Introduction to Ian Morris and the core thesis of Foragers, Farmers, and Fossil Fuels (01:00) – Why values are not random: the pattern across history (02:10) – Hunter-gatherers, equality, and the logic of low-energy societies (03:10) – Agriculture, hierarchy, kingship, and why inequality became moralized (06:00) – Energy capture as the hidden driver of value systems (09:10) – Why farming societies relied on inheritance, patriarchy, and force (15:20) – Rousseau, Hobbes, and why both misunderstood early humans (17:20) – Cultural evolution and how values adapt like biological traits (21:20) – Why fossil fuel societies moved back toward equality (28:20) – Factory labor, capitalism, and the widening of the moral community (34:20) – Are we now moving into a fourth great shift? (36:20) – Inequality, EROI, and the current energy transition (38:00) – Why Morris thinks we are still early in a new energy revolution (44:00) – Elon Musk, elite power, and why democracy is being questioned again (46:10) – Oil-rich states, Qatar, and why history still matters (54:40) – What readers should take from the book for navigating the future (56:00) – China, democracy, and the coming civilizational competition

Dave and Tanner talk about the MLB and NBA, plus talk with Rainbow Wahine Water Polo coach James Robinson.

James Robinson was an eccentric North Dakota Supreme Court Justice who opposed vaccinations. He also peddled booze as a cure during the 1918 flu pandemic.

Do the prosecutors in the case have a conflict?Check out our upcoming book events and get links to buy tickets here: https://murdersheetpodcast.com/eventsOrder our book on Delphi here: https://bookshop.org/p/books/shadow-of-the-bridge-the-delphi-murders-and-the-dark-side-of-the-american-heartland-aine-cain/21866881?ean=9781639369232Or here: https://www.simonandschuster.com/books/Shadow-of-the-Bridge/Aine-Cain/9781639369232Or here: https://www.amazon.com/Shadow-Bridge-Murders-American-Heartland/dp/1639369236Join our Patreon here! https://www.patreon.com/c/murdersheetSupport The Murder Sheet by buying a t-shirt here: https://www.murdersheetshop.com/Check out more inclusive sizing and t-shirt and merchandising options here: https://themurdersheet.dashery.com/Send tips to murdersheet@gmail.com.The Murder Sheet is a production of Mystery Sheet LLC.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

We take a first look at the murder of Charlie Kirk and the case of Tyler James Robinson. Check out our upcoming book events and get links to buy tickets here: https://murdersheetpodcast.com/eventsOrder our book on Delphi here: https://bookshop.org/p/books/shadow-of-the-bridge-the-delphi-murders-and-the-dark-side-of-the-american-heartland-aine-cain/21866881?ean=9781639369232Or here: https://www.simonandschuster.com/books/Shadow-of-the-Bridge/Aine-Cain/9781639369232Or here: https://www.amazon.com/Shadow-Bridge-Murders-American-Heartland/dp/1639369236Join our Patreon here! https://www.patreon.com/c/murdersheetSupport The Murder Sheet by buying a t-shirt here: https://www.murdersheetshop.com/Check out more inclusive sizing and t-shirt and merchandising options here: https://themurdersheet.dashery.com/Send tips to murdersheet@gmail.com.The Murder Sheet is a production of Mystery Sheet LLC.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Description Returning guest John Darowski joins Joe to discuss Pippin “Pip” Dale from the comic book Welcome to the Maynard. This mini-series by writer James Robinson, artist J. Bone colorist, and letterer Jim Campbell tells the story of a new … Continue reading →

✪WordPress ✪The eleventh episode of our DC SECRET FILES podcast — the show that dares to tackle DC Comics' greatest creations in encyclopedic form! Each episode, Frank will be joined by a special guest, in this case, Comics Enabler & Victim Billy Hynes, to cover characters and concepts from across DC's history. Our discussion of the given property will be married to a piece of original art commissioned by DC to spotlight the same. This time around, we chat about 1995's Team One: WildC.A.T.s #1-2, by James Robinson, Rich Johnson, & Mark Farmer; and Team One: Stormwatch #1-2, by Steven T. Seagle, Tom Raney, & Hilary Barta, as well as a host of other talents. Plus we cover YOUR feedback!D.E.O. Report [0:00:56]Jacob Marlowe (WildC.A.T.s Adventures) art by Kirk Jarvinen & Jason Moore [0:09:21]Mr. Majestic (WildC.A.T.s '94 Cards) art by Tom Raney [0:16:46]Cover Story #1s [0:32:49]Lucy Blaize (WildC.A.T.s '94 Cards) art by Tom Raney [0:37:48]John Colt (WildC.A.T.s '94 Cards) art by Tom Raney [0:46:42]Cover Story #2s [0:52:35]Marc Slayton (WildStorm Gallery Cards) art by Joe Phillips [0:56:15]Mason (WildC.A.T.s '94 Cards) art by Rich Johnson [1:02:03]Think Tank (WildStorm Gallery Cards) art by Jerry Ordway [1:11:23]“Team One: WildC.A.T.s” by Robinson, Johnson, Farmer & Co. [1:17:33]Slaughterhouse Smith (WildStorm Gallery Cards) art by John Van Fleet [1:35:58]Isaiah King (WildStorm Gallery Cards) art by Terese Nielsen [1:44:19]“Team One: Stormwatch” by Seagle, Raney, Barta & Co. [1:51:30]Regiment (WildC.A.T.s '94 Cards) art by Tom Raney [2:11:08]Team One (Wildstorm Universe Sourcebook) art by Alan Davis & Mark Farmer [2:16:46]Confidential Communiqués [2:32:53]Have a question or comment? Looking for more great content? Leave comments on our website: Rolled Spine Podcasts Images from this episode on TumblrE-MAIL: rolledspinepodcasts@gmail.comTweet us @rolledspine or skeet host Diabolu Frank on BlueSky#DCSFPDC Secret Files theme song by Luke Daab

Economists don't usually talk about “culture.” But Joel Mokyr argues that it's the engine of innovation — and the Nobel Prize committee agreed. Stephen Dubner sits down for a thousand-year conversation (including advice!) with the new Nobel laureate.   SOURCES: Joel Mokyr, economic historian at Northwestern University.   RESOURCES: Two Paths to Prosperity: Culture and Institutions in Europe and China, 1000–2000, by Avner Greif, Joel Mokyr, and, Guido Tabellini (2025). "The Outsize Role of Immigrants in US Innovation," by Shai Bernstein, Rebecca Diamond, Abhisit Jiranaphawiboon, Timothy McQuade, and Beatriz Pousada (NBER, 2023). A Culture of Growth: The Origins of the Modern Economy, by Joel Mokyr (2016). Why Nations Fail: The Origins of Power, Prosperity, and Poverty, by Daron Acemoglu and James Robinson (2012). "The Economics of Being Jewish," by Joel Mokyr (Critical Review, 2011). Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

David from The Earth-2 Podcast travelled back in time to 1952 Opal City with Ross. There are two team-ups, The Jester & Starman I and Bobo Bennetti & The Shade. A heck of a comic by James Robinson and Gene Ha. #Starman #TheJester #TheShade #JamesRobinson #GeneHa #OpalCity #DCComics https://theearth2podcast.podbean.com/

Stephanie K and Jay welcome James Robinson from the City Of Flint to the studio.  This week it's all about the Senior Resource Fair happening at McKinley Center on Wednesday, February 11th.  If you would like more information please call 810-309-2513.

The RSPB's annual Big Garden Birdwatch is one of the world's biggest citizen science projects and provides incredible insights into the populations of our common birds.To find out more, Plodcast host Fergus meets the RSPB's Chief Operating Officer James Robinson in beautiful RSPB Nagshead Nature Reserve in Gloucestershire. As they listen out for winter birdlife, James explains to Fergus why the Birdwatch matters and how to get involved – and provides a fascinating insight into the work of this great conservation organisation. You can find out more about this year's Big Garden Birdwatch here: https://www.rspb.org.uk/whats-happening/big-garden-birdwatchThe BBC Countryfile Magazine Plodcast is the Publishers Podcast Awards Special Interest Podcast of the Year 2024 & 2025 and the PPA Podcast of the Year 2022. If you've enjoyed the plodcast, don't forget to leave likes and positive reviews. Contact the Plodcast team and send your sound recordings of the countryside to: theplodcast@countryfile.com. If your letter, email or message is read out on the show, you could WIN a Plodcast Postbag prize of a wildlife- or countryside-themed book chosen by the team. The Plodcast is produced by Jack Bateman and Lewis Dobbs. The theme tune was written and performed by Blair Dunlop. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Hva skjer med USA når Trump river ned institusjonene som har bidratt til å bygge landet? I denne live-episoden fra NHOs årskonferanse snakker vi med James Robinson. Den britiske professoren ved Chicago-universitetet vant Nobelprisen i økonomi i 2024 og har skrevet bestselgeren «Why Nations Fail». Dette er en samtale du ikke vil gå glipp av. Med kommentator Christina Pletten, korrespondent Kjetil Hanssen og programleder Kristoffer Rønneberg.

Host Jo Reed is joined by narrator Karen Murray to talk about HOW SWEET THE SOUND by Kwame Alexander, one of our picks for the Best Children and Family Audiobooks of 2025. Karen shares how she dove into this musical exploration of Black music in America, which “felt like home to her.” The experience begins with a poem as the listener is guided through the talking drums of Africa, to the blues, jazz, funk, and soul, and eventually hip-hop. Jo and Karen share why this listen is perfect for families, even down to the final, fascinating glossary.  Read AudioFile's review of the audiobook Published by Hachette Audio.  AudioFile's 2025 Best Children & Family Listening are: AND SHE WAS LOVED by Andrea Davis Pinkney, read by Andrea Davis Pinkney BAD BADGER by Maryrose Wood, read by Chris Devon MILLIE FLEUR SAVES THE NIGHT by Christy Mandin, read by Elizabeth Knowelden THE POISONED KING by Katherine Rundell, read by Sam West HOW SWEET THE SOUND by Kwame Alexander, read by Karen Murray WHALE EYES by James Robinson, read by James Robinson Explore the full list of 2025 Best Audiobooks on our website Support for our podcast comes from Dreamscape, an award-winning audiobook publisher with a catalog that includes authors L.J. Shen, Freida McFadden, and Katee Robert. Discover your next great listen at dreamscapepublishing.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Merry Twixmas! Mmmm. Twix...Captain Crapbeard is a top bloke, and James Robinson is gone. That's all you need to know. Enjoy this special no-content bonus podcast, and we'll be back in the new year.Enjoy!The Chris Moyles Show on Radio XWeekdays 6:30am - 10am

Celebrate the season with a special holiday spotlight episode of JSA in the 90s, featuring two Christmas tales from the 1990s! Jose Rivera and The Irredeemable Shag discuss STARMAN #27 (1996), as Jack Knight stars in “Christmas Knight”, written by James Robinson with art by Steve Yeowell and Wade Von Grawbadger. Then, Steve Givens joins the show to discuss THE FLASH #73 (1992), spotlighting Jay Garrick and Wally West in “One Perfect Gift”, written by Mark Waid with art by Greg LaRocque and Roy Richardson. Plus, we wrap up with YOUR listener feedback! Have a question or comment? Looking for more great content? Leave comments on our website: https://fireandwaterpodcast.com/podcast/jsa90s-10b Images from this episode: https://fireandwaterpodcast.com/podcast/jsa90s-10b-gallery/ Email the show at: justicesocietypresents@gmail.com Find Jose Rivera on Fire & Water Podcasts: https://fireandwaterpodcast.com/tag/jose-rivera/ Find Steve Givens: JLA: Stories and Friends: https://open.spotify.com/show/3dZIDt5IGkJfFd5HW1SAkX Let's Talk Possum: https://podcasts.apple.com/us/podcast/lets-talk-possum/id1762015891 Subscribe to JSA IN THE 90s as part of the JUSTICE SOCIETY PRESENTS Podcast: Subscribe on Apple Podcasts: https://podcasts.apple.com/us/podcast/justice-society-presents/id1549429702 Don't use Apple Podcasts? Use this link for your podcast catcher: https://feeds.feedburner.com/jsapresents Also available on Spotify, Audible, and Amazon Music Follow JSA PRESENTS on social media: Facebook: https://www.facebook.com/jsapresents Bluesky: https://bsky.app/profile/jsapresents.bsky.social Instagram: https://www.instagram.com/jsapresents/ Twitter/X: https://x.com/jsapresents Threads: https://www.threads.net/@jsapresents This podcast is a proud member of the FIRE AND WATER PODCAST NETWORK: Visit the Fire & Water website: https://fireandwaterpodcast.com Like our Fire & Water Facebook page: https://www.facebook.com/FWPodcastNetwork Follow Fire & Water on Bluesky: https://bsky.app/profile/fwpodcasts.bsky.social Follow Fire & Water on Instagram: https://www.instagram.com/fireandwaterpodcast/ Support The Fire & Water Podcast Network on Patreon: https://www.patreon.com/fwpodcasts Thanks for listening! Join the fight for Justice... and candy canes!

Celebrate the season with a special holiday spotlight episode of JSA in the 90s, featuring two Christmas tales from the 1990s! Jose Rivera and The Irredeemable Shag discuss STARMAN #27 (1996), as Jack Knight stars in “Christmas Knight”, written by James Robinson with art by Steve Yeowell and Wade Von Grawbadger. Then, Steve Givens joins the show to discuss THE FLASH #73 (1992), spotlighting Jay Garrick and Wally West in “One Perfect Gift”, written by Mark Waid with art by Greg LaRocque and Roy Richardson. Plus, we wrap up with YOUR listener feedback! Have a question or comment? Looking for more great content? Leave comments on our website: https://fireandwaterpodcast.com/podcast/jsa90s-10b Images from this episode: https://fireandwaterpodcast.com/podcast/jsa90s-10b-gallery/ Email the show at: justicesocietypresents@gmail.com Find Jose Rivera on Fire & Water Podcasts: https://fireandwaterpodcast.com/tag/jose-rivera/ Find Steve Givens: JLA: Stories and Friends: https://open.spotify.com/show/3dZIDt5IGkJfFd5HW1SAkX Let's Talk Possum: https://podcasts.apple.com/us/podcast/lets-talk-possum/id1762015891 Subscribe to JSA IN THE 90s as part of the JUSTICE SOCIETY PRESENTS Podcast: Subscribe on Apple Podcasts: https://podcasts.apple.com/us/podcast/justice-society-presents/id1549429702 Don't use Apple Podcasts? Use this link for your podcast catcher: https://feeds.feedburner.com/jsapresents Also available on Spotify, Audible, and Amazon Music Follow JSA PRESENTS on social media: Facebook: https://www.facebook.com/jsapresents Bluesky: https://bsky.app/profile/jsapresents.bsky.social Instagram: https://www.instagram.com/jsapresents/ Twitter/X: https://x.com/jsapresents Threads: https://www.threads.net/@jsapresents This podcast is a proud member of the FIRE AND WATER PODCAST NETWORK: Visit the Fire & Water website: https://fireandwaterpodcast.com Like our Fire & Water Facebook page: https://www.facebook.com/FWPodcastNetwork Follow Fire & Water on Bluesky: https://bsky.app/profile/fwpodcasts.bsky.social Follow Fire & Water on Instagram: https://www.instagram.com/fireandwaterpodcast/ Support The Fire & Water Podcast Network on Patreon: https://www.patreon.com/fwpodcasts Thanks for listening! Join the fight for Justice... and candy canes!

Celebrate the season with a special holiday spotlight episode of JSA in the 90s, featuring two Christmas tales from the 1990s! Jose Rivera and The Irredeemable Shag discuss STARMAN #27 (1996), as Jack Knight stars in “Christmas Knight”, written by James Robinson with art by Steve Yeowell and Wade Von Grawbadger. Then, Steve Givens joins the show to discuss THE FLASH #73 (1992), spotlighting Jay Garrick and Wally West in “One Perfect Gift”, written by Mark Waid with art by Greg LaRocque and Roy Richardson. Plus, we wrap up with YOUR listener feedback! Have a question or comment? Looking for more great content? Leave comments on our website: https://fireandwaterpodcast.com/podcast/jsa90s-10b Images from this episode: https://fireandwaterpodcast.com/podcast/jsa90s-10b-gallery/ Email the show at: justicesocietypresents@gmail.com Find Jose Rivera on Fire & Water Podcasts: https://fireandwaterpodcast.com/tag/jose-rivera/ Find Steve Givens: JLA: Stories and Friends: https://open.spotify.com/show/3dZIDt5IGkJfFd5HW1SAkX Let's Talk Possum: https://podcasts.apple.com/us/podcast/lets-talk-possum/id1762015891 Subscribe to JSA IN THE 90s as part of the JUSTICE SOCIETY PRESENTS Podcast: Subscribe on Apple Podcasts: https://podcasts.apple.com/us/podcast/justice-society-presents/id1549429702 Don't use Apple Podcasts? Use this link for your podcast catcher: https://feeds.feedburner.com/jsapresents Also available on Spotify, Audible, and Amazon Music Follow JSA PRESENTS on social media: Facebook: https://www.facebook.com/jsapresents Bluesky: https://bsky.app/profile/jsapresents.bsky.social Instagram: https://www.instagram.com/jsapresents/ Twitter/X: https://x.com/jsapresents Threads: https://www.threads.net/@jsapresents This podcast is a proud member of the FIRE AND WATER PODCAST NETWORK: Visit the Fire & Water website: https://fireandwaterpodcast.com Like our Fire & Water Facebook page: https://www.facebook.com/FWPodcastNetwork Follow Fire & Water on Bluesky: https://bsky.app/profile/fwpodcasts.bsky.social Follow Fire & Water on Instagram: https://www.instagram.com/fireandwaterpodcast/ Support The Fire & Water Podcast Network on Patreon: https://www.patreon.com/fwpodcasts Thanks for listening! Join the fight for Justice... and candy canes!

Celebrate the season with a special holiday spotlight episode of JSA in the 90s, featuring two Christmas tales from the 1990s! Jose Rivera and The Irredeemable Shag discuss STARMAN #27 (1996), as Jack Knight stars in “Christmas Knight”, written by James Robinson with art by Steve Yeowell and Wade Von Grawbadger. Then, Steve Givens joins the show to discuss THE FLASH #73 (1992), spotlighting Jay Garrick and Wally West in “One Perfect Gift”, written by Mark Waid with art by Greg LaRocque and Roy Richardson. Plus, we wrap up with YOUR listener feedback! Have a question or comment? Looking for more great content? Leave comments on our website: https://fireandwaterpodcast.com/podcast/jsa90s-10b Images from this episode: https://fireandwaterpodcast.com/podcast/jsa90s-10b-gallery/ Email the show at: justicesocietypresents@gmail.com Find Jose Rivera on Fire & Water Podcasts: https://fireandwaterpodcast.com/tag/jose-rivera/ Find Steve Givens: JLA: Stories and Friends: https://open.spotify.com/show/3dZIDt5IGkJfFd5HW1SAkX Let's Talk Possum: https://podcasts.apple.com/us/podcast/lets-talk-possum/id1762015891 Subscribe to JSA IN THE 90s as part of the JUSTICE SOCIETY PRESENTS Podcast: Subscribe on Apple Podcasts: https://podcasts.apple.com/us/podcast/justice-society-presents/id1549429702 Don't use Apple Podcasts? Use this link for your podcast catcher: https://feeds.feedburner.com/jsapresents Also available on Spotify, Audible, and Amazon Music Follow JSA PRESENTS on social media: Facebook: https://www.facebook.com/jsapresents Bluesky: https://bsky.app/profile/jsapresents.bsky.social Instagram: https://www.instagram.com/jsapresents/ Twitter/X: https://x.com/jsapresents Threads: https://www.threads.net/@jsapresents This podcast is a proud member of the FIRE AND WATER PODCAST NETWORK: Visit the Fire & Water website: https://fireandwaterpodcast.com Like our Fire & Water Facebook page: https://www.facebook.com/FWPodcastNetwork Follow Fire & Water on Bluesky: https://bsky.app/profile/fwpodcasts.bsky.social Follow Fire & Water on Instagram: https://www.instagram.com/fireandwaterpodcast/ Support The Fire & Water Podcast Network on Patreon: https://www.patreon.com/fwpodcasts Thanks for listening! Join the fight for Justice... and candy canes!

This week was JAM-PACKED with our usual shocks, surprises and silliness as we wave goodbye to the Jam Boy, James Robinson, in his final week on the show. From a surprise visit from Anthea Turner, to abandoning him in the studio and one last appearance from McWobinson!We even had a few guest appearances too… Fred Sirieix came to see us, chatting about the brand new series of First Dates Beach Club. Rob Beckett also swung by the Radio X studio as Rob VS Romesh is back for series eight and Rob Beckett joined us in the studio to tell us all about it! Including all the truly bizarre, slightly painful, and questionably legal things they've put themselves through for TV.Plus, because we love to overdeliver…Dom's spare giftsJames' last ever Boffin BoothAmerican voice over impressionsEnjoy!The Chris Moyles Show on Radio X!Weekdays 6:30am - 10am

In this episode of the EMS One-Stop podcast, host Rob Lawrence revisits an issue close to the heart of every EMS professional: creating a permanent National EMS Memorial in Washington, D.C. Rob is joined by Tony O'Brien and James Robinson from the National EMS Memorial Foundation to provide a clear, candid update on where the project stands, why it matters, and what still needs to be done. From the Weekend of Remembrance to the dream of a year-round place of solace and reverence in the nation's capital, this conversation lays out the long road from idea to reality — and why EMS, as James puts it, truly deserves this. Tony and James walk listeners through the 24-step federal Commemorative Works Act process, the hard work of narrowing 312 potential sites down to three, and the current push to reauthorize the Foundation's federal authority through House Resolution 2196 and Senate Bill 2546. They explain the preferred site in front of the Hubert H. Humphrey Building (HHS), the partnership with MIT's School of Architecture and Urban Risk Lab on a powerful design, and the practical realities of funding, sponsorship and bureaucracy. Most importantly, they end with a clear call to action for the EMS community: contact your elected officials, donate what you can, and help spread the word so that a permanent memorial to EMS can finally take its place in Washington, D.C. Additional resources EMS Memorial EMS Memorial Bills: HR 2196  S2546  2025 National EMS Weekend of Honor recognizes 29 fallen EMS workers ‘Never forgotten': 2025 Moving Honors procession honors 29 EMS providers lost in the line of duty Episode timeline 00:44 – Rob introduces the episode, sets the scene for a revisit of the National EMS Memorial effort, and welcomes guests Tony O'Brien and James Robinson. 01:30 – Tony and James share their backstories. 03:53 – Tony explains the origins of the Foundation at the Weekend of Remembrance/Weekend of Honor and the realization that EMS needs a permanent memorial people can visit year-round. 06:54 – James outlines the Commemorative Works Act, the 24-step process, and how the Foundation has reached step 15-16 over roughly 15 years. 07:54 – Tony details the grueling site-selection work: visiting 312 sites, environmental and noise studies, traffic and solitude considerations, and narrowing to three candidate locations. 10:48 – James describes the need for an Act of Congress to begin, Congressman Stephen Lynch's early sponsorship, and the 2018 authorization that started a 7-year clock — complicated by the pandemic and federal shutdowns. 13:12 – Tony explains how the initial authorization expired, the need for reauthorization and the most recent Senate subcommittee hearing on federal lands where James testified. 16:41 – James and Tony frame the new bills: Senate Bill 2546 and House Resolution 2196, their bipartisan sponsors and the push for more co-sponsors. 19:49 – Tony lays out the three-point call to action: contact Congress, donate via EMSMemorial.org, and follow/share @EMSMemorial on social media. 23:06 – Tony describes the three remaining sites and why Independence Ave. & 3rd St SW, in front of HHS, is the preferred location. 24:42 – Tony highlights the pro-bono design work by MIT's School of Architecture and Urban Risk Lab, and the deep engagement with providers, families and survivors. 26:32 – James explains the historical nexus of EMS with HEW/HHS and why the Humphrey Building plaza offers the right reverence, proximity to the Capitol and connection to EMS history. 29:01 – Tony and James discuss next steps: reauthorization first, then finalizing site and design to approach major sponsors with clear answers on location, look and cost — while acknowledging the project has been bootstrapped so far. 32:03 – Tony reassures donors: the Foundation is a 501(c)(3), the board are all volunteers with only necessary professional services paid from donations. 33:13 – Tony gives shout-outs to the National EMS Memorial Service and the National EMS Memorial Bike Ride, and explains how the three organizations' missions align. 37:12 – Rob recaps the journey, reinforces the call to action, and closes the show with thanks to Tony and James and a reminder to visit EMSMemorial.org and like/subscribe to EMS One-Stop. Rate & review the EMS One-Stop podcast Enjoying the show? Please take a moment to rate and review us on Apple Podcasts. Contact the EMS One-Stop team at editor@EMS1.com to share ideas, suggestions and feedback. Listen on Apple Podcasts, Amazon Music, Spotify and RSS feed.

Host Emily Wearmouth is joined by Netskope's Chief Digital and Information Officer, Mike Anderson, and Chief Information Security Officer, James Robinson, to discuss the evolving, and often conflicting, mandates of CIOs and CISOs concerning AI adoption. They dive into how to identify high-impact AI projects, the security challenge of shadow AI, and the need for new security models, like Model Context Protocol (MCP), to manage agent-to-agent communication. Additionally, learn about the internal initiatives Mike and James help to drive, such as the "Promptathon" and "AI Ambassador" program, designed to bridge the gap between innovation and security, and get their top tips for both disrupting and defending your organization in the age of generative AI.

El investigador James Robinson, galardonado con el Premio Nobel de Economía 2024, afirmó en una entrevista con RPP que la política y la economía están estrechamente interrelacionadas. En entrevista difundida en Ampliación de Noticias, sostuvo que alcanzar el desarrollo y la prosperidad económica exige contar con un sistema económico inclusivo, respaldado por instituciones políticas que también promuevan la inclusión.

Weekly Comic Reviews: Marvel Fantastic Four/Gargoyles 1 by Greg Weisman, Enid Balam, Raul Angulo Iron and Frost 1 by Cavan Scott, Ruairi Coleman, Robert Poggi, Yen Nitro Rogue Storm 1 by Murewa Ayodele, Roland Boschi, Neeraj Menon Sinister's Six 1 by David Marquez, Rafael Loureiro, Alex Sinclair Unbreakable X-Men 1 by Gail Simone, Lucas Werneck Marvel Unlimited It's Jeff Halloween Special Boom Marian Heretic 1 by Tini Howard, Jose Jaro, Walter Baiamonte Something is Killing the Children: Monster Hunter Walks into a Bar by James Tynion IV, Werther Dell'Edera Dark Horse Dungeons and Dragons: The Fallbacks 1 by Greg Pak, Wilton Santos, Edvan Alves, Raul Angulo DSTLRY Endeavour 1 by Stephanie Phillips, Marc Laming, Lee Loughridge Dynamite Die!Namite: Blood Red 1 by Fred Van Lente, Marco Finnegan IDW 30 Days of Night: Falling Sun 1 by Rodney Barnes, Steve Niles, Chris Shehan, Xenon Honchar Tales of the Teenage Mutant Ninja Turtles 1 by Mikey Levitt, Louie Joyce Image Hector Plasm: Hunt the Bigfoot 1 by Benito Cereno, Derek Hunter, Spencer Holt Mad Cave Terrorbytes 1 by Mark Russell, Felix Ruiz, Fran Gamboa Oni Yuletide 1 by George Northy, Rachele Aragno, Michelle Madsen Titan Craniacs 1 by Sholly Fisch, Joe Simko OGN Countdown: Bat Pat: Monsters Among Us by Trevor Mueller, Bill Walko, Laurie Smith Cat Mask Boy by Linus Liu Sorceline Book 3 by Sylvia Douye, Paola Antista Do-Over Vol 2: Friendship Goals by Rodrigo Vargas, Coni Yovaniniz Puppy Knights: Quest For the Golden Bones by Michael Sweater, Josue Cruz Mr. Lemoncello's Library Olympics by Jesse Bernstein, Chris Grabenstein Lilith by Corin Howell Astronautical by Brooklin Stormie Kindred Dragons by Sarah Mensinga Additional Reviews: Good Omens graphic novel adaptation Catskin and the Rose A Call to Cthulhu Edgar Allan: A Tale of Mystery and Intervention A Guest in the House Secret Six by Gail Simone Blue Lights s3 Marvel Zombies Peacemaker s2 News: Lego Frozen Special coming next week Long Box of Horror 2025 Part 3: Brandon x Warrior Comics Countdown (15 Oct 2025): Endeavour 1 Stephanie Phillips, Marc Laming, Lee Loughridge Absolute Flash 8 by Jeff Lemire, Travis Moore, Adriano Lucas Batman/Superman: World's Finest 44 by Mark Waid, Mark Russell, Lucas Meyer, Rain Beredo Superman Unlimited 5 by Dan Slott, Rafael Albuquerque, Marcelo Maiolo Wonder Woman 26 by Tom King, Daniel Sampere, Tomeu Morey Incredible Hulk 30 by Phillip Kennedy Johnson, Nic Klein, Matt Wilson Captain America 4 by Chip Zdarsky, Valerio Schiti, Frank Martin 30 Days of Night: Falling Sun 1 by Rodney Barnes, Steve Niles, Chris Shehan, Xenon Honchar Adventures of Lumen N. 2 by James Robinson, Phil Hester, Marc Deering, Bill Crabtree Rogue Sun 30 / I Hate Fairyland 45 by Ryan Parrott, Nick Cotton, Abel, Natalia Marques / Skottie Young, Jay P. Fosgitt, Jean-Francois Beaulieu  

David and Ross have entered the dodgey TARDIS to travel to Time's Past. They land in 1944 to talk about  the Starman I (Ted) and The Demon team-up.  The man of science it drawn into the world of magic.  This time the tale comes from James Robinson, Matthew Dow Smith, and Wade Von Grawbadger.   #OpalCity #Starman #TedKnight #TheDemon #JasonBlood #JamesRobinson #MatthewDowSmith #WadeVonGrawbadger #TonyHarris #TimesPast      

What an absolute creamer of a podcast!Welcome back to the Chris Moyles Show on Radio X Podcast!The genius behind Kasabian, Sergio Lorenzo Pizzorno, joined Chris and the team in the studio this week. Serge told us about their upcoming album in the summer, and that he is buzzing to play to 50,000 people at the band's huge upcoming Finsbury Park gig next year!Grant from Feeder also joined us this week. He spoke about the band's biggest song, Buck Rogers, telling Chris that he originally wrote the song for another band and that he doesn't actually like the song all that much. Grant also shared info about the new 2025 remastered version of 2002 album Comfort in Sound.Lewis Goodall is one of the News Agents trio, and has released a brand new podcast on Global Player: Coining It. The story of a man in Blackpool that found an unusual glitch in Bitcoin. We also show Lewis our parody of The News Agents… Booze Agents!Also, our beloved executive producer (and he didn't write this, I promise you!) James Robinson shared some rather devastating news… Make sure you listen out of these hilarious bits:Workplace bullyingPolly's harmonica talentsAmerican chants aren't goodEnjoy!The Chris Moyles Show on Radio XWeekdays 6:30am - 10am

'It's often the most glorious job in the world,' says James Robinson, a farmer in Cumbria whose family have been working the same piece of land since the 19th century.The bad days, though, can be bleak, and when 'you're life's work is disappearing before your eyes' there are days when 'you wish you'd never started farming at all,' James tells the Country Life Podcast this week.• Listen to Country Life podcast on Apple Podcasts• Listen to Country Life podcast on Spotify• Listen to Country Life podcast on AudibleIt's an utterly fascinating look at the life of a farmer in modern Britain — full of joy and wonder, the beauty of nature and the satisfaction of working organically, with the land, yet also realistic, honest and at times heart-wrenching. Honesty like this — and especially when it comes to facing up to the mental health challenges of being a farmer in Britain in the 21st century — have seen James grow a following online as he works the land with his father and son. And he's now working with the World Wildflife Fund's Prescription for Nature campaign, to help share his story to help others.It's a wonderful episode of the podcast, and we hope you enjoy it as much as we did.You can find out more about A Prescription For Nature at wwf.org.uk/prescription-for-natureEpisode creditsHost: James FisherGuest: James RobinsonEditor and producer: Toby KeelMusic: JuliusH via Pixabay Hosted on Acast. See acast.com/privacy for more information.

Brian and Hassan dive into new comics, including the relaunch of Batman by Matt Fraction and Jorge Jimenez, Adventures of Lumen N by James Robinson and Phil Hester, and Adventures of Superman: Book of El by Phillip Kennedy Johnson and Scott Godlewski.  Plus  recent reads, including Absolute Batman, Immortal Legend Batman, Hyde Street, Green Lantern Dark, Power Fantasy, Jonny Quest, Space Ghost, Legion of Darkseid, and Justice League Unlimited. DC Comics, Image Comics, Dark Horse Comics, Boom Studios, Dynamite Entertainment.  You can follow us on Bluesky @comicsdiscourse114.bsky.social, Instagram: @comicsdiscourse114, Threads: @comicsdiscourse114, X: https://x.com/comicsdiscourse?s=21 and Facebook: Facebook Comics Discourse 114 Also, please leave us a 5-star review at your favorite podcast platforms.    

In this first installment of my conversation with comics and TV writer Sterling Gates, we dive into his celebrated run on Supergirl with Jamal Igle . Sterling talks about how his stories are finding new life in print—starting with the reissue of his Bizarro Supergirl arc, and continuing next year with his contributions to the New Krypton saga omnibus, co-written alongside James Robinson and Greg Rucka. We also look at the various actors who've played the woman of tomorrow, including Gates's work consulting on the Flash film's alternate earth Supergirl.Sterling also reflects on how he first broke into writing Supergirl and later The Flash for the CW, bringing his comic book sensibilities into live-action storytelling.We look back at the ambitious Crisis on Infinite Earths TV crossover, where Sterling played a key role in guiding actor John Wesley Shipp through an emotional moment—reprisal of his 1990s Barry Allen Flash and the character's poignant final scene. This episode captures Sterling's unique perspective bridging the worlds of comics and television, while celebrating both the legacies of Supergirl The Flash and the enduring power of DC's multiverse storytelling.

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.

AudioFile awards Earphones to exceptional audio experiences—it's our version of a starred review, specifically for the audiobook. Host Jo Reed and AudioFile's Laura Rossi discuss three recent Earphones Award-winning audiobooks. Laura and Jo highlight WHALE EYES: A Memoir About Seeing and Being Seen written and read by documentarian James Robinson; WHERE THE RIVERS MERGE, Mary Alice Monroe's novel set in the South Carolina Low Country and performed by Cassandra Campbell and Jenna Lamia along with the author; and NEVER FLINCH, Stephen King's crime thriller, read by Jessie Mueller. Read our reviews of the audiobooks at our website:  WHALE EYES Published by Listening Library WHERE THE RIVERS MERGE Published by Harper Audio NEVER FLINCH Published by Simon & Schuster Audio Discover thousands of audiobook reviews and more at AudioFile's website   Support for Behind the Mic comes from Hachette Audio, publisher of the audiobook edition of KISS HER GOODBYE by Lisa Gardner, read by Hillary Huber. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we catch up with legendary writer James Robinson to talk about his current Kickstarter campaign, Rogues' Kingdom, an epic new fantasy adventure created with artist Jeff Johnson — and with less than a week left to support, now's the time to back it!We also dive into his latest Dark Horse Comics projects and take a retrospective look at some of his landmark work, from The Golden Age, Starman, JSA, and Earth-2 at DC to his unique run on Marvel's Fantastic Four. James shares behind-the-scenes stories from his TV work on Stargirl, where he served as co-executive producer and writer, and discusses his time writing the cult films The League of Extraordinary Gentlemen and Comic Book Villains.It's a wide-ranging conversation with one of comics' most celebrated voices — don't miss it.

Mary Helen claims that we are all celebrities in Bloomington. And yeah, she's got a point. But, c'mon, she is one of the few local celebrities who can claim that, on a regular basis, she goes into a home and leaves after another human has magically appeared. In this episode, we get to talk about one of our favorite subjects: screwing life up in your teens and twenties. We also discuss Russian literature, Led Zeppelin, the fight to legalize midwifery in Indiana, Tom Donahue of TD's CDs and LPs, and much more. We also get a rollicking Mellencamp moment, courtesy of James Robinson. Thank you to our sponsors, Gretchen and Ruth Nall and Bloomington Rentals and Realty for their support of the pod. And thanks as usual to badknees WE HAVE MERCH! Designed by Chris Mott and sponsored by badknees. Check it out! Support:  Support Bloomington Stories Contact & Follow: Instagram Facebook Bluesky Threads bloomingtonstoriespod@gmail.com  Content Warning: It is never our intention to hurt or offend people, and we plan to be mindful about not punching down. We are always open to feedback about this because we want to keep growing and evolving until we croak. However, we do like to joke around and we are middle-aged, so our sense of humor may not be for you.

In the wake of Trump's sweeping economic legislation, Jon is joined by Clara Mattei, Professor of Economics at The University of Tulsa and author of "The Capital Order," and James Robinson, Professor at the Harris School for Public Policy at the University of Chicago. Together, they explore how the myth of free markets masks government interventions for corporate interests, investigate the limits of economic solutions to political problems, and consider what a worker-focused economy could look like. Plus, Jon reacts to Elmo's meltdown & answers some listener questions! This podcast episode is brought to you by: GROUND NEWS - Go to https://groundnews.com/stewart to see how any news story is being framed by news outlets around the world and across the political spectrum. Use my link to get 40% off unlimited access with the Vantage Subscription. INDEED - Speed up your hiring with Indeed. Go to https://indeed.com/weekly to get a $75 sponsored job credit. Follow The Weekly Show with Jon Stewart on social media for more:  > YouTube: https://www.youtube.com/@weeklyshowpodcast > Instagram: https://www.instagram.com/weeklyshowpodcast> TikTok: https://tiktok.com/@weeklyshowpodcast  > X: https://x.com/weeklyshowpod   > BlueSky: https://bsky.app/profile/theweeklyshowpodcast.com Host/Executive Producer – Jon Stewart Executive Producer – James Dixon Executive Producer – Chris McShane Executive Producer – Caity Gray Lead Producer – Lauren Walker Producer – Brittany Mehmedovic  Video Editor & Engineer – Rob Vitolo Audio Editor & Engineer – Nicole Boyce Researcher & Associate Producer – Gillian Spear Music by Hansdle Hsu Learn more about your ad choices. Visit podcastchoices.com/adchoices

Today's episode is a deep dive with writer James Robinson, recorded back in 2011 during a fascinating stretch of his DC Comics career. We cover a lot of ground—from his return to one of his most beloved characters in The Shade, spinning off from the Starman mythos, to the behind-the-scenes realities and editorial limitations that shaped his Justice League of America run.Robinson opens up about his creative choices during the Flashpoint event, particularly his darker take on The Outsider, and how the Superman stand-in Mon-El came to headline the Superman books during a major story pivot.We also talk about the launch of the New 52, and his reimagining of the Justice Society of America and Earth-2, showing how he brought fresh perspective to classic Golden Age characters under a new editorial mandate. Throughout the conversation, James shares his passion for DC's B- and C-list heroes—characters like Solomon Grundy, Donna Troy, and Congorilla—and how he always strived to give them depth and relevance.And for fans of comics history, there's a charming detour into his childhood in England, and how kids in the '70s got their hands on American superhero books across the pond.It's a candid, passionate, and sometimes frustrating look at what it means to write in a shared universe—and what it takes to elevate the characters that don't always get the spotlight.

This week, Jason joins Paul to go over all your Corrections, Omissions, and Apologies from last week's movie, The League of Extraordinary Gentlemen. Paul announces tour updates, Jason threatens to "disconnect the discord", and Paul announces next weeks movie.  Jason's Picks:Mobilis by Junia Ma https://www.juniorlibraryguild.com/mobilis-my-life-with-captain-nemo-9781952203961jAirboy by James Robinson https://www.barnesandnoble.com/w/airboy-deluxe-edition-james-robinson/1123290283 Discord User, Shawn McBee posted his conversation with LXG screenwriter, James Robinson here: https://www.youtube.com/watch?v=9Ab6dgYwbfY HDTGM Spring Tour 2025 tickets are now on sale for Austin, Denver, Seattle, Boise, San Fran, Portland, & LA at hdtgm.com.Order Paul's book about his childhood: Joyful Recollections of TraumaCheck out new HDTGM movie merch over at teepublic.com/stores/hdtgmJoin the HDTGM conversation on Discord: discord.gg/hdtgmPaul's Discord: discord.gg/paulscheerVisit Paul's YouTube page: youtube.com/paulscheerFollow Paul's movie recs on Letterboxd: letterboxd.com/paulscheer/Friend Zone w/ Paul and Rob Huebel live on Twitch every Thursday 5pmPT / 8pmET: www.twitch.tv/friendzoneLike good movies too? Listen to Unspooled with Paul and Amy Nicholson: https://www.unspooledpodcast.com/Listen to The Deep Dive with Jessica St. Clair and June Diane Raphael: www.thedeepdiveacademy.com/podcastWhere to find Paul, June, & Jason:@PaulScheer on Instagram & Twitter@Junediane on IG and @MsJuneDiane on TwitterJason is not on social media Get access to all the podcasts you love, music channels and radio shows with the SiriusXM App! Get 3 months free using the link: siriusxm.com/hdtgm.