Podcasts about Latham

Latham Thomas is changing the way the world thinks about birth, wellness, and motherhood. As the founder of Mama Glow, she’s helped families, including celebrities like Alicia Keys, Anne Hathaway, and Gabrielle Union navigate the journey to parenthood with knowledge, support, and joy. On this episode of She Pivots, Latham opens up about the birth of her son and the gaps in care that inspired her mission. Drawing on lessons from her mother and her own experiences, Latham built Mama Glow to empower families, train doulas, and advocate for Black maternal health. Today, she’s a leading voice in a global movement redefining maternal care with equity, dignity, and purpose. Be sure to subscribe, leave us a rating, and share with your friends if you liked this episode! She Pivots was created by host Emily Tisch Sussman to highlight women, their stories, and how their pivot became their success. To learn more about Latham, follow us on Instagram @ShePivotsThePodcast or visit shepivotsthepodcast.com.Support the show: https://www.shepivotsthepodcast.com/See omnystudio.com/listener for privacy information.

On Monday, September 1, 2025, the labor community came together for the Capital District Area Labor Federation's 'Labor Day 2025 Celebration - Rally and Picnic' at Lanthier's Grove Corporation on 4 Dunsbach Ferry Road in Latham. Our labor correspondent, Willie Terry, was there, engaging with union members to hear their thoughts on the labor issues and concerns that were at the forefront this Labor Day 2025. In this fourth segment of the voices from the Labor Day picnic and rally, Willie interviews Greg Giorgi, Industrial Workers of the World (IWW) Upstate NY Delegate and Organizer.

Since the Obama Administration announced its Pivot to Asia policy in 2011, U.S.-China relations have been in a downward spiral. Dr. Joseph Gerson, President of the Campaign for Peace, Disarmament and Common Security, will speak on US Policy on China to the Capital District Humanist Society on Sunday September 14 at 1 PM at Pinnacle Living, 45 Forts Ferry Road, Latham. He will also be on zoom. He talked to Mark Dunlea for Hudson Mohawk Magazine.

On Monday, September 1, 2025, the labor community came together for the Capital District Area Labor Federation's 'Labor Day 2025 Celebration - Rally and Picnic' at Lanthier's Grove Corporation on 4 Dunsbach Ferry Road in Latham. Our labor correspondent, Willie Terry, was there, engaging with union members to hear their thoughts on the labor issues and concerns that were at the forefront this Labor Day 2025. In this third segment of the voices from the Labor Day picnic and rally, Willie interviews David A. Banks, Organizer and activist with the Troy Area Labor Council (TALC) and United University Professions (UUP).

Quick question: “If you lived in the Roman Empire who would you want to be?” Most of us answering this question would immediately think, “the emperor” or “a wealthy person of importance.” Herod Antipas was just such a person. A son of Herod the Great and ruler of Galilee and Perea, Antipas was an influential and powerful person in the time of Christ. He was part of the tiny percentage of people with wealth and access to the life of the Roman elite. He was a competent and clever person, but he was also the victim of circumstances. By contrast Simon Peter was a lowly fisherman from an unremarkable place, that is, until Jesus called him to be part of his inner circle. In this imaginative narrative double sermon you’ll see the contrast in perspectives between Herod Antipas (played by yours truly) and Simon Peter (played by Victor Gluckin). I hope you will enjoy our reconstruction and see the value of living for God’s glory instead of your own. This dual sermon is from the Royal Family Reunion (now called Kingdom Fest), delivered on August 27, 2011 at Living Hope Community Church in Latham, NY.   Listen on Spotify   Listen on Apple Podcasts —— Links —— If you want to learn more about Herod, check out episode 27: Rulers in Christ’s World Support Restitutio by donating here Join our Restitutio Facebook Group, follow on X @RestitutioSF or Instagram @Sean.P.Finnegan 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.

On Monday, September 1, 2025, the labor community came together for the 'Labor Day 2025 Celebration - Rally and Picnic' at Lanthier's Grove Corporation on 4 Dunsbach Ferry Road in Latham. Our labor correspondent, Willie Terry, was there, engaging with union members to hear their thoughts on the labor issues and concerns that were at the forefront this Labor Day 2025. In this second segment of the voices from the Labor Day picnic and rally, Willie interviews Joe Paparone, Organizer and activist with the NYS Poor People's Campaign, Nonviolent Medicaid Army, and the National Union of the Homeless in the Capital Region.

Today, on the Hudson Mohawk Magazine, First, Mark Dunlea brings us coverage from a press conference where over a dozen community groups came together to stand against Immigration and Customs Enforcement's presence in Troy and surrounding areas. Then, Willie Terry talks about labor issues at a Labor Day Rally and Picnic' held at Lanthier's Grove in Latham on September 1st. Later on, Sina Basila Hickey brings us coverage from Troy Farmers Market. After that, Benno Greene talks to songwriter Michael Eck about his upcoming performance at Song City Troy. Finally, Jacob Boston talks to Troy High School basketball coach Jack O'keefe about advice for students starting a new year.

On Monday, September 1, 2025, the labor community came together for the 'Labor Day 2025 Celebration - Rally and Picnic' at Lanthier's Grove Corporation on 4 Dunsbach Ferry Road in Latham. Our labor correspondent, Willie Terry, was there, engaging with union members to hear their thoughts on the labor issues and concerns that were at the forefront this Labor Day 2025. In this part-one segment of the voices from the Labor Day picnic and rally, Willie interviewed Doug Bullock, a longtime labor activist in the Capital Region.

With the demise of Capital District Solidarity Committee after many decades, the annual labor day picnic in the area is now more formerly sponsored by the AFL-CIO – a little less political but more attendees, including far more children. At this year's event in Latham, we hear from Mike Keenan, former head of the Troy Area Labor Council; professor Peter LaVenia and Green Party state co-chair; Sean Collins, present head of the Troy Council; picnic co-coordinator Doug Bullock; IWW organizer Greg Giorgio; Bebhinn Francis of the National Union of the Homeless; US Senator Kirsten Gillibrand; State Senator Pat Fahy; Jennifer Beylo, the Nurses President at Albany Med; and long time labor activist Fred Pfeiffer.

*Latham v V'Landys. *Barnaby v O'Keefe. *Locals v Croatian club.See omnystudio.com/listener for privacy information.

*Latham v V'Landys. *Barnaby v O'Keefe. *Locals v Croatian club.See omnystudio.com/listener for privacy information.

*Latham v V'Landys. *Barnaby v O'Keefe. *Locals v Croatian club.See omnystudio.com/listener for privacy information.

In this insightful episode, I speak with veteran property developer Stephen Latham. Stephen shares valuable insights from his 25-year journey in the property industry, highlighting his diversification into supported and assisted living accommodations.  This episode also covers the evolution of Stephen's estate agency and his strategic pivot to focus on niche property development projects that align with his core values and long-term vision. We delve into the intricacies of working with supported living providers, from navigating local authority requirements to managing the conversion of properties to meet specialized needs. Stephen explains why this model is attractive, showcasing the balance between profitability and operational simplicity.  He unveils the strategies behind successful partnerships with high-net-worth individuals for funding projects while emphasizing the importance of realistic planning and team alignment for operational success.  Aspiring property investors and seasoned developers alike will find Stephen's practical advice on overcoming challenges such as cash flow management and building a strong team particularly engaging.

In this powerful episode of America's Founding Series, Professor Nick Giordano brings to life the extraordinary and often-overlooked stories of Jordan Freeman and Lambert Latham, two Black patriots who fought and died at the Battle of Groton Heights in 1781. As British forces stormed Fort Griswold, Freeman and Latham stood their ground in defense of a nation still grappling with its founding ideals. Through gripping storytelling, Giordano explores their heroism, sacrifice, and the brutal betrayal that followed the surrender. Their legacy challenges modern narratives and reminds us that America's founding was not just shaped by generals and statesmen, but by ordinary men who believed liberty was worth dying for. Episode Highlights: Jordan Freeman's heroic defense and the killing of British Major Montgomery with a spear Lambert Latham's defiant stand and symbolic act of raising the American flag amid massacre The brutal betrayal at Fort Griswold and the forgotten legacy of patriots in the American Revolution

Podcast Episode 216

After watching his best friend die in Ramadi, Marine Veteran Latham Fell found healing in the most unlikely place — the rave dance floor.The war stripped him down emotionally, mentally, and spiritually. Nothing could touch the grief or guilt he carried… until something completely unexpected happened.In this powerful episode, Latham opens up about his journey from the battlefield to the dance floor, where he found community, movement, and healing through raving. This isn't your typical veteran story — it's raw, heartbreaking, and beautifully human. If you've ever felt stuck, broken, or alone in your pain… this story might just change how you see healing.Chapters 00:00 - Highlights 01:11 - Meet the Host & Guest 02:04 - Who Is Latham Fell? 04:06 - Why He Joined the Marine Corps? 11:37 - What It Was Really Like in Iraq? 17:37 - The 1% He Rarely Shares: Ramadi 2005 27:19 - Coping with Trauma After War 32:13 - Raves & Healing: His Shambhala Story 47:48 - Life Before and After Shambhala 55:05 - Becoming the Duck Man 59:49 - Who Is Chip? (His Custom ChatGPT) 1:06:53 - How ChatGPT Changed His Life 1:13:42 - Being a Dad: Real Talk & Tips#IraqWar #VeteranStory #HealingTrauma #RaveHealing #PostWarPTSD #Masculinity #GriefJourney #MilitaryMentalHealth #ravesHealing #EmotionalBreakthrough #cameronedwardbenton #gettingtoknowyou

EBJ does what he does to the tune of $50K, with Razor by his side // Tuuka, Thornton, Walsh and Dr, Latham join live! // We've hit the $3M mark! Thanks to findmassmoney.gov for $450K! //

Day 2 of the Jimmy Fund Radio Telethon live from Fenway Park! // Curtis praises the efforts of the Red Sox and the Jimmy Fund over the years // Courtney calls Cam Newton out for crying poor despite making millions // Nobody can explain the gut punch that a cancer diagnosis is // Emily Baily and Amelia Mcdonough, Nurses, Jimmy Fund Clinic, Dana Farber // Sean Flaherty from Ketches law joins, donates $25.000 to the Jimmy Fund! // 9 month old Wyatt Amaral, glioma, Whitman, with Mom Becca and Dad Denis // Mayoral candidate and pseudo stepbrother to Greg, Josh Kraft joins! // Matt Coakley from Verizon joins the show // EBJ does what he does to the tune of $50K, with Razor by his side // Tuuka, Thornton, Walsh and Dr, Latham join live! // We've hit the $3M mark! Thanks to findmassmoney.gov for $450K! //

Many lawyers are clear about what they don't want in their career.  But they struggle to define what they do want. In this episode of Counsel to Counsel, Steve Seckler speaks with Philippe Danielides, former Biglaw associate, communications consultant, coach, and author of The Lawyer's Guide to Freedom: A Six-Step Plan to Discover What You Actually Want. Philippe shares insights from his own career journey—spanning Biglaw, corporate communications, solo coaching, authorship, and now his current role with the Career Design team at Latham & Watkins. He explains why career clarity is often so elusive, how lawyers can expand their range of possibilities, and why “freedom” doesn't necessarily mean leaving the law. What You'll Learn in This Episode: Philippe's career journey from Biglaw to communications to coaching—and back into Biglaw in a new role Why lawyers often know what they don't want, but struggle to define what they do want Common myths and misconceptions about career clarity Key elements of Philippe's six-step process from The Lawyer's Guide to Freedom How coaching helps lawyers get unstuck and uncover new possibilities What “freedom” means within the context of a legal career Insights from Philippe's work with Latham's Career Design team Practical advice for lawyers who feel stuck or afraid to ask themselves what they really want Philippe Danielides is a coach, writer, and former corporate communications consultant. In 2017, he launched the Blue Pen Project to guide lawyers through career transitions. His 2022 book, The Lawyer's Guide to Freedom, offers a structured roadmap for clarifying professional goals. Today, Philippe coaches lawyers and alumni at Latham & Watkins, helping them navigate questions of career direction and fulfillment.

John Robinson and Dylan MacQuiod discuss the latest collaborative efforts to eliminate subminimum wage on New York State for People with Disabilities. Dylan MacQuoid is currently the Legislative Director for Assemblymember Phil Steck, who represents Colonie, Latham, Menands, and parts of the town of Guilderland and the City of Schenectady. Dylan graduated from St. John Fisher College in 2020 with a double major in Political Science and Communications. He is currently getting his Masters Degree in Communications from the Newhouse School at Syracuse University. John Crazy Socks interview Bill Link - A1006b

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.

SummaryThis episode of 'Murder in the Black' delves into the harrowing true crime case of Melissa Latham, who survived a brutal attack orchestrated by Tonica Jenkins and her accomplice Kyle Martin. The narrative explores Melissa's troubled upbringing, her struggles with addiction, and the bizarre circumstances surrounding her near-fatal encounter at a KFC restaurant. As the investigation unfolds, conflicting stories emerge, leading to shocking revelations about a planned murder plot disguised as an insurance scam. The episode concludes with reflections on the case's implications and the resilience of the human spirit.TakeawaysMelissa Latham's life was marked by early trauma and addiction.The attack on Melissa was not a random act of violence.Conflicting narratives can complicate investigations.Kyle Martin's confession revealed deeper motives behind the attack.Tonica Jenkins orchestrated a murder plot to escape her legal troubles.Melissa's testimony was crucial in securing justice.The case highlights the impact of drug addiction on families.The importance of believing survivors in violent crimes.Justice was served, but the scars of the experience remain.Melissa's journey of recovery is a testament to resilience.Chapters00:00 Introduction to the Case03:01 Melissa Latham's Early Life and Struggles05:53 The Attack on Melissa Latham08:24 Conflicting Stories: Melissa vs. Tonica11:02 Kyle's Confession and the Insurance Scam13:53 The Aftermath of the Attack16:55 Melissa's Recovery and Testimony19:43 Investigating Tonica Jenkins21:37 Tonica's Criminal Background24:06 The Drug Trafficking Scheme26:37 Trial and Sentencing29:15 Conclusion and Takeaways37:20 trueCrime-outro-high-short.wav

Bryan and Jonny sit down with amazing country artist Gunnar Latham!

Welcome to Building Brand You™, the podcast that helps you accelerate your success by unlocking your greatest asset – you.   KEY TAKEAWAYS Discovering places and practices that align with your innate spiritual or emotional connection to the natural world can be a source of solace, inspiration, belonging and divine connection. Healing from trauma is a slow, non-linear journey that requires immense patience and resilience, celebrating every small win and recognising that setbacks are a normal part of progress. Tough experiences help us shed what's not essential, encouraging us to go off old ambitions, material things, and the need for approval to find the joy in a simpler, more authentic life. Cultivating deep introspection and actively listening to your soul or inner voice will steer you toward your true path.     ABOUT OUR GUEST: Nathalie Latham is a multidisciplinary artist whose work is fuelled by a deep commitment to storytelling, creative expression, and environmental advocacy. A polyglot and accomplished photographer, she gained international recognition with her critically acclaimed solo exhibition Love It & Leave It: Australia's Creative Diaspora at the Australian National Portrait Gallery in 2007. Her work has been featured in prominent international publications, including Le Monde 2 (France), Domus (Italy), Frankfurter Rundschau (Germany), and the Australian Financial Review. Nathalie is also Director of Programs at Green Sakthi, a reforestation project which has so far planted 2 million trees in South India,  supports women's empowerment and has educated 6000 local school children to date.     CONNECT WITH NATHALIE LATHAM: Website - https://www.nathalielatham.com/ Instagram - https://www.instagram.com/nathalielatham/ Substack - https://substack.com/@nathalielatham I AM ALIVE Facebook Group - www.facebook.com/groups/1181042616736476/ Green Sakthi Reforestation Program - https://www.greensakthi.org     ABOUT KYM HAMER: Kym is an international leadership and personal branding thought leader, an executive coach, and a programme design and facilitation practitioner. She is also the creator of Building Brand You™ - a methodology helping organisations, teams, and individuals to build reputation, presence, and gravitas. Kym works with leaders - both individually and in organisational development initiatives - to inspire and engage thinking styles and behaviour that achieve results and leave legacy. In 2020, just one year after launching her business, she was nominated by Thinkers360 as one of the Top 100 Women B2B Leadership influencers and is currently in the Top 15 Personal Branding and Top 10 Marketing Influencers in the world. For 5 years running Kym has also been one of Thinkers360's Top 10 Thought Leaders on Entrepreneurship and in 2023, 2024 and 2025, was recognised as one of their Top Voices globally. She has been part of Homeward Bound Projects faculty since 2020, a global initiative reaching 1.8 billion people, equipping women and non-binary people with a STEMM background to lead conversations for a sustainable future. She is currently the Program Design and Faculty Lead for the 10th on-line cohort and was part of the on-board faculty who voyaged to Antarctica in 2023 and 2025, to deliver the initiative's immersive component. In between all of these things, you'll find her curled up in a corner with her nose in a book.   Building Brand You™: JOIN the BBY Facebook Group - https://www.facebook.com/groups/buildingbrandyou SUBSCRIBE to the BBY Podcast on: (Apple) - https://podcasts.apple.com/gb/podcast/building-brand-you/id1567407273 (Spotify) - https://open.spotify.com/show/4Ho26pAQ5uJ9h0dGNicCIq CONNECT WITH KYM HAMER: LinkedIn - https://linkedin.com/in/kymhamer/ Facebook - https://www.facebook.com/kymhamerartemis/ Request to join the BBY Facebook Group - https://www.facebook.com/groups/buildingbrandyou  Instagram - https://www.instagram.com/kymhamerartemis TikTok - https://www.tiktok.com/@kymhamer Thinkers360 - https://bit.ly/thinkers360-kymhamer-BBY Find out about BBY Coaching - https://calendly.com/kymhamer/bbychat/   HOSTED BY: Kym Hamer   DISCLAIMER: The views, information, or opinions expressed during the Building Brand You™ podcast series are solely those of the individuals involved. They do not necessarily represent any other entities, agencies, organisations, or companies. Building Brand You™ is not responsible and does not verify the accuracy of any of the information in the podcast available for listening on this site. The primary purpose of this podcast is to educate and inform. This podcast does not constitute legal advice or services

Barrie Cassidy and Tony Barry examine the return of federal parliament, the net zero debate and why Latham's portrait is still on display in the Labor party room

JC Latham joined the show and discussed day one of training camp. Latham shared his thoughts on being back at right tackle and his offseason diet. Listen to hear more.

Mark Latham came close to becoming an Australian prime minister, but it's very different headlines being made now. After a career of controversy, the New South Wales upper house MP is being taken to a NSW local court by an ex-partner seeking an apprehended violence order. Separately, there have also been claims of inappropriate behaviour directed towards other female MPs. Latham will contest the allegations in the AVO matter in court and has otherwise denied any wrongdoing. Chief political correspondent Tom McIlroy speaks to Reged Ahmad about how this latest controversy has ricocheted to the upper echelons of federal Labor and sparked a debate about his portrait, which still hangs in Parliament House

In this episode of Connected with Latham, London partners Rob Moulton and Nicola Higgs discuss the UK government's plans for the financial services sector, and key takeaways for financial services firms.   This podcast is provided as a service of Latham & Watkins LLP. Listening to this podcast does not create an attorney client relationship between you and Latham & Watkins LLP, and you should not send confidential information to Latham & Watkins LLP. While we make every effort to assure that the content of this podcast is accurate, comprehensive, and current, we do not warrant or guarantee any of those things and you may not rely on this podcast as a substitute for legal research and/or consulting a qualified attorney. Listening to this podcast is not a substitute for engaging a lawyer to advise on your individual needs. Should you require legal advice on the issues covered in this podcast, please consult a qualified attorney. Under New York's Code of Professional Responsibility, portions of this communication contain attorney advertising. Prior results do not guarantee a similar outcome. Results depend upon a variety of factors unique to each representation. Please direct all inquiries regarding the conduct of Latham and Watkins attorneys under New York's Disciplinary Rules to Latham & Watkins LLP, 1271 Avenue of the Americas, New York, NY 10020, Phone: 1.212.906.1200

See omnystudio.com/listener for privacy information.

In today’s episode, Ben O’Shea unpacks allegations Mark Latham took secret photos of female MPs. Plus, Albanese meets pandas in China & new jobs data makes RBA rate cut likely. See omnystudio.com/listener for privacy information.

In this episode of Clergy Talk, Sister Ash returns from her podcast hiatus, all giggles and giddy anticipation, to finally interview the long-awaited guest, actor Rocky Latham. His reflections on his military career, his short-lived journey toward a possible Jesuit priesthood, and the unique experiences that shape him promise to deliver both depth and insight to the conversation.Clergy Talk listeners might know him as the mysterious Mr. Psaltarian from the band Ghost's record-breaking rock film, “Rite Here Rite Now.”Will Ghost fans be indulged in their theories about the Four Horsemen of the Apocalypse in this episode?ATTENTION SAN DIEGO! Rocky will be one of our featured guests at "Meet The Clergy," a special fan social and meet & greet experience, on Saturday August 9th. Prepare to mingle with new friends, and meet actors Rocky Latham, Alan Ursillo (Papa Nihil), and Maralyn Facey (Sister Imperator).All for a good cause! Info & Tickets: https://meettheclergy.eventbrite.comFollow Rocky on Instagram: http://www.instagram.com/actorrockylathamBio: Rocky Latham (also known as Elester Rocky Latham) is a seasoned actor, retired Air Force pilot, and Vietnam veteran with over 40 years of experience in theatre and film. After serving in Vietnam as a Marine, where he felt quite conflicted about the war and its impacts, Rocky earned a B.S. in Theatre and Aerospace. He rejoined the military as a pilot while actively performing and later flew for United Airlines, earning his Screen Actors Guild membership as Major Bridges in the blockbuster film Air Force One.In 2013, he returned to acting full-time in Los Angeles, quickly amassing credits, including roles in Ted 2, Gone Girl, and the short film Court of Conscience with Jon Voight.With an extensive list of credits on IMDb, including NCIS and Grace and Frankie, Rocky Latham is also currently involved in exciting new projects, The Preservation of Roux Lee Richards, and Beyond Silence. Both films are in production and set to be available soon. These projects showcase his continued dedication to the craft, offering fresh narratives that reflect his diverse interests and talents. Fans can look forward to seeing Rocky bring his unique flair to these upcoming roles, further solidifying his status as a versatile performer in the film industry.Follow us on IG: http://www.instagram.com/clergytalk Follow us on Spotify: https://open.spotify.com/show/3uwqkwq5NiiMBhxZVcR58Q?si=KRIU2auNSF6gN55aQvJGhQ Follow us on Apple Podcasts: https://podcasts.apple.com/us/podcast/clergy-talk-podcast/id1739012397 Music: Holeway Studios Artwork: SLD_art_comics

A scandal enveloping former Labor leader Mark Latham is growing – and other MPs are getting dragged into the drama. Latham’s former girlfriend made shocking allegations of abuse – claims he’s vehemently denies. Find out more about The Front podcast here. You can read about this story and more on The Australian's website or on The Australian’s app. This episode of The Front is presented and produced by Kristen Amiet, and edited by Joshua Burton. Our regular host is Claire Harvey and our team includes Lia Tsamoglou, Tiffany Dimmack, Stephanie Coombes and Jasper Leak, who also composed our music.See omnystudio.com/listener for privacy information.

In IMR-Episode 312 spricht Marc mit Philipp Steinrück von Latham & Watkins in München über den Weg vom internationalen Wirtschaftsrecht in Erlangen zur Spezialisierung auf Litigation und Arbitration. Welche Bedeutung hat das richtige Bauchgefühls bei der Kanzleiwahl? Warum haben u.a. Post-M&A-Streitigkeiten, in denen Sachverhaltsaufarbeitung, Zusammenarbeit mit externen Experten und Verhandlungsgeschick entscheidend sind, Philipp gut gefallen? Er erläutert, wie er in seiner täglichen Arbeit Risiken quantifiziert, warum etwa die Hälfte aller Großverfahren am Ende verglichen wird, welche Rolle gerichtliche Vergleichshinweise spielen und weshalb er in Schiedsverfahren bis zu zwei Jahre an komplexen Schriftsätzen sitzt. Warum sind Motivation und Verantwortungsbereitschaft neben Examensnoten ausschlaggebend? Wie schafft man es, in internationalen Teams frühzeitig Mandantenkontakt zu übernehmen? Woran erkennt man das passende Team, und welche Fähigkeiten braucht ein Litigator, um Millionenverfahren strategisch zu steuern und zugleich Vergleiche zu verhandeln? Antworten auf diese und viele weitere Fragen erhaltet Ihr in dieser Folge von IMR. Viel Spaß!

Latham & Watkins took the perch as Big Law's leading M&A dealmaker in the first half of the year, surging past rival Kirkland & Ellis as things started to look up for firms whose fortunes are closely tied to corporate transactions. Many law firms were expecting a spike in M&A deals in the first quarter of this year, but that largely failed to materialize. Now, with 2025 half over, we're starting to see a lot more activity on this front and firms are reaping the financial benefits. Global deal volume for the first half of the year is up nearly 20% compared to the same time last year, and that includes Meta Platforms' $14 billion investment in Scale AI. In fact, deals involving AI, either directly or indirectly, have been driving a lot of the activity of the past few months, according to reporter Mahira Dayal, who crunched the numbers for Bloomberg Law's quarterly league tables. On this episode of our podcast, On The Merits, Mahira speaks to host Mike Leonard about this and other reasons why the deals market is rebounding after a slow start to the year why it's probably a little too early to start betting against Kirkland. Do you have feedback on this episode of On The Merits? Give us a call and leave a voicemail at 703-341-3690.

*Earnest joined us via telephone call, so some parts of this interview may be difficult to understand due to unreliable audio quality. We apologize for the inconvenience.Today's guest is Ernest Latham. Ernest is a graduate of Dartmouth College and Roosevelt University. During his career with the US State Department, Ernest worked all over the world, including Lebanon, Saudi Arabia, and West Germany. From 1983 to 1987, he was assigned to the US Embassy in Bucharest, Romania as a cultural attache where he was under constant surveillance by the Romanian Securitate Intelligence Organization as a suspected CIA case officer.Following his retirement from the State Department and the collapse of the Romanian government at the end of the Cold War, Ernest was able to get access to the counterintelligence file compiled by the Securitate in the 1980s. This was an incredibly rare opportunity to find out just what a foreign intelligence organization learned and surmised about an American government employee in their country.  He's here today to discuss his years with the State Department in Romania.Connect with Spycraft 101:Get Justin's latest book, Murder, Intrigue, and Conspiracy: Stories from the Cold War and Beyond, here.spycraft101.comIG: @spycraft101Shop: shop.spycraft101.comPatreon: Spycraft 101Find Justin's first book, Spyshots: Volume One, here.Check out Justin's second book, Covert Arms, here.Download the free eBook, The Clandestine Operative's Sidearm of Choice, here.History by MailWho knew? Not me! Learn something new every month. Use code JUSTIN10 for 10% off your subscription.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show

Watch this episode on YouTube! In this episode of the Marketing x Analytics Podcast, host Alex Sofronas interviews Todd Latham, CEO of Attest, a market research platform. Latham discusses the evolution and benefits of fast, AI-driven market research, highlighting the efficiency, speed, and broad demographic reach of modern methods compared to traditional approaches. They explore various research types, the impact of AI, and the importance of hybrid research combining customer and market insights. Latham also shares his career journey and insights into transitioning from large corporations to smaller, agile companies. Follow Marketing x Analytics! X          |          LinkedIn   Click Here for Transcribed Episodes of Marketing x Analytics   All view are our own.

Episode 1 of 2: Join us for an insightful conversation with Melissa Latham, President and Managing Director of Global Recruiters of Lowcountry, where she shares her incredible journey through the retail and fashion world beginning in Biz-eWerk's fav decade, the Awesome Eighties. In this episode, Melissa recounts her rise through the ranks, holding positions from Fourth Key to corporate Vice President at well-known brands like The Limited, Lane Bryant, Vera Bradley, and Jockey International. She also shares fascinating details about her international work experience, including traveling to Saudi Arabia and across Europe. Recently, Melissa made the leap from corporate leadership to founding an executive recruitment firm with a passion for people and the power of networking, which she identifies as the true driver of her career success. Find out how her advice to “make two friends a day" can help you build your network for long-term professional development and career growth.

Episode 2 of 2: Join us for an insightful conversation with ⁠Melissa Latham⁠, President and Managing Director of ⁠Global Recruiters of Lowcountry⁠, where she shares her incredible journey through the retail and fashion world beginning in Biz-eWerk's fav decade, the Awesome Eighties. In this episode, Melissa recounts her rise through the ranks, holding positions from Fourth Key to corporate Vice President at well-known brands like The Limited, Lane Bryant, Vera Bradley, and Jockey International. She also shares fascinating details about her international work experience, including traveling to Saudi Arabia and across Europe. Recently, Melissa made the leap from corporate leadership to founding an executive recruitment firm with a passion for people and the power of networking, which she identifies as the true driver of her career success. Find out how her advice to “make two friends a day" can help you build your network for long-term professional development and career growth.

*CIA on Iran. *Trump on Ukraine. *Minns vs Latham.See omnystudio.com/listener for privacy information.

*CIA on Iran. *Trump on Ukraine. *Minns vs Latham.See omnystudio.com/listener for privacy information.

Tensions have erupted in NSW parliament, as Premier Chris Minns slammed Mark Latham for his hateful behaviour and abuse of power, calling him a 'shameful bigot'. See omnystudio.com/listener for privacy information.

*CIA on Iran. *Trump on Ukraine. *Minns vs Latham.See omnystudio.com/listener for privacy information.

Current developments, such as most favored nation (MFN) pricing, grabbed much of the spotlight when key industry stakeholders met in Philadelphia for the Pricing and Contracting USA Conference. In this episode of Connected With Latham, Allan Thoen, Director & Associate General Counsel with Sandoz, joins Washington, D.C. partner Chris Schott and associate Danny Machado to discuss impressions and takeaways from the conference. And read our bi-weekly Drug Pricing Digest on the website or subscribe to receive future editions in your inbox.   This podcast is provided as a service of Latham & Watkins LLP. Listening to this podcast does not create an attorney client relationship between you and Latham & Watkins LLP, and you should not send confidential information to Latham & Watkins LLP. While we make every effort to assure that the content of this podcast is accurate, comprehensive, and current, we do not warrant or guarantee any of those things and you may not rely on this podcast as a substitute for legal research and/or consulting a qualified attorney. Listening to this podcast is not a substitute for engaging a lawyer to advise on your individual needs. Should you require legal advice on the issues covered in this podcast, please consult a qualified attorney. Under New York's Code of Professional Responsibility, portions of this communication contain attorney advertising. Prior results do not guarantee a similar outcome. Results depend upon a variety of factors unique to each representation. Please direct all inquiries regarding the conduct of Latham and Watkins attorneys under New York's Disciplinary Rules to Latham & Watkins LLP, 1271 Avenue of the Americas, New York, NY 10020, Phone: 1.212.906.1200

Stakeholders from across the healthcare industry, including members of Congress, the US Food and Drug Administration, and the Center for Medicare and Medicaid Services, recently convened in Washington D.C. for the Medical Device Manufacturers Association (MDMA) Annual Meeting. In this episode of Connected With Latham, Washington, D.C. partners Chris Schott, Nate Beaton, and Bill McConagha, and associate Danny Machado share their key takeaways from the meeting, including compliance hot topics and what the industry can expect in terms of regulatory enforcement in 2025.   This podcast is provided as a service of Latham & Watkins LLP. Listening to this podcast does not create an attorney client relationship between you and Latham & Watkins LLP, and you should not send confidential information to Latham & Watkins LLP. While we make every effort to assure that the content of this podcast is accurate, comprehensive, and current, we do not warrant or guarantee any of those things and you may not rely on this podcast as a substitute for legal research and/or consulting a qualified attorney. Listening to this podcast is not a substitute for engaging a lawyer to advise on your individual needs. Should you require legal advice on the issues covered in this podcast, please consult a qualified attorney. Under New York's Code of Professional Responsibility, portions of this communication contain attorney advertising. Prior results do not guarantee a similar outcome. Results depend upon a variety of factors unique to each representation. Please direct all inquiries regarding the conduct of Latham and Watkins attorneys under New York's Disciplinary Rules to Latham & Watkins LLP, 1271 Avenue of the Americas, New York, NY 10020, Phone: 1.212.906.1200

C'est l'un des pays qui déforeste le plus au monde. Si aujourd'hui, l'essentiel de la production de bois est assurée par des plantations, certains États autorisent toujours la coupe de bois endémique. Et en la matière, c'est la Tasmanie, un État très peu peuplé et dont les forêts sont, pour partie, classées au patrimoine mondial de l'Unesco en raison de la richesse de la biodiversité qu'elles abritent, qui bat tous les records. Une activité menaçant certaines espèces animales, de plus en plus critiquée, et qui par ailleurs crée au final très peu d'emplois. Reportage en forêt où les arbres tiennent encore debout. De notre correspondant en Tasmanie,« Non à la coupe des arbres endémiques », c'est le cri de ralliement de plus de 4 000 personnes qui ont défilé à la fin mars 2025, dans les rues de Hobart, la capitale de la Tasmanie. Cet État australien est non seulement l'un des derniers à autoriser l'abattage des forêts endémiques, il est aussi celui qui le pratique le plus massivement. Près de 20% de la production de bois en Tasmanie est issue de ces forêts. Une situation qui choque Sue, l'une des manifestantes : « Pourquoi détruire ces magnifiques écosystèmes, indispensables pour les animaux (qui y vivent), pour purifier notre air et l'eau, toutes les choses dont nous avons besoin, simplement pour en faire des copeaux de bois. Les forêts, c'est la vie, et nos forêts les plus anciennes doivent être protégées. »Plus de 70% des arbres endémiques coupés sont en effet transformés en simples copeaux de bois, qui sont ensuite exportés vers la Chine et le Japon, pour fabriquer du papier et du carton. Une activité qui provoque par ailleurs beaucoup de gâchis. C'est ce que nous montre Jenny Weber, de la Fondation Bob Brown, en nous emmenant sur une zone de coupe. Au milieu d'une zone entièrement rasée, trône une énorme souche, de plus de trois mètres de diamètre : « Nous nous tenons sur la souche d'un arbre qui avait plus de 500 ans… Et ce qui est tragique, c'est qu'après avoir été coupé, les bûcherons se sont rendu compte qu'il était trop gros pour être débité et chargé sur un camion. »Des espèces animales menacées d'extinctionUn immense tronc git juste à côté de cette souche, à l'orée d'une forêt pour l'instant encore intacte. Elle abrite de nombreuses espèces animales, qui pour certaines sont menacées d'extinction par les bûcherons. C'est notamment le cas de la perruche de Latham, le perroquet le plus rapide du monde, comme nous l'explique Charley Gros. Il est Français et conseiller scientifique de la fondation Bob Brown : « Ces oiseaux ont besoin des cavités dans les arbres pour se reproduire et les exploitations forestières détruisent ces forêts. Donc s'il n'y a pas de cavités, il n'y a pas de nid, il n'y a pas d'enfants, il n'y a pas d'espèces. »L'organisme chargé de la gestion des forêts pour l'État de Tasmanie assure pour sa part exploiter de façon raisonnée les forêts, et replanter systématiquement des arbres là où il y a eu abattage. Mais ces fameuses cavités, indispensables pour la reproduction de ces perruches, prennent, elles, plusieurs siècles à se former. L'impact économique de cette activité est par ailleurs très limité : la coupe d'arbres endémiques a rapporté moins de 50 millions d'euros en 2023, et l'ensemble de la filière bois fait travailler moins de 1% de la population active en Tasmanie.À lire aussiAustralie: près de 400 «dauphins-pilotes», coincés dans une baie en Tasmanie, sont morts

In the first hour of the Chase & Big Joe Show, the guys opened up with their question of the day. What is something you want to see in person before you die? Later in the hour, the guys discussed Jeffery Simmons not being in attendance for voluntary workouts. To end the hour, they talked about J.C. Latham's weight loss progress.

In this soul-nourishing episode of "Teach the Babies," host Dr. David Johns sits down with doula, author, and maternal health advocate Latham Thomas, founder of Mama Glow. Together, they explore the revolutionary act of reclaiming birth as a sacred, communal experience deeply rooted in ancestral wisdom.Latham shares her journey to becoming a doula after her own transformative birth experience, which led her to create Mama Glow, an organization that has trained over 3,000 doulas nationwide. In a healthcare system where Black women face dramatically higher maternal mortality rates, Latham's work stands as both resistance and restoration.The conversation delves into how doulas serve as modern-day midwives, holding space for birthing individuals while helping them access their ancestral magic during this powerful transition. Latham illuminates how birth is meant to be experienced in community rather than in isolation, with profound insights on how even non-birthing individuals physically change to support new life.From the power of language as a tool for healing to the alchemy that transforms trauma into joy, this episode offers wisdom for anyone interested in reproductive justice, community building, and reclaiming African ways of being. As Latham beautifully articulates, "It's not enough to survive—our birthright is transcendence.Become a supporter of this podcast: https://www.spreaker.com/podcast/teach-the-babies-w-dr-david-j-johns--6173854/support.

In this deeply moving and raw interview, Jennie shares her powerful life story—from growing up in a strict Mormon household to breaking free from the expectations that shaped her identity. She opens up about her parents' conversions, her challenging marriage, the emotional toll of purity culture, and her gradual disillusionment with the church.Jennie also recounts the heartbreaking loss of her daughter Izzy, and how grief reshaped her spirituality and perspective on life. Through it all, she finds resilience, healing, and the courage to choose herself.A story of love, loss, faith, and transformation you won't forget.Topics Include:-Childhood in a devout LDS family-Marriage, purity culture, and incompatibilities in marriage -Crisis of faith and discovering church history-Navigating grief after the loss of her daughterSubscribe for more real stories about faith, loss, and rebuilding.Show NotesYouTube00:00:00 Introduction00:04:25 Background on her parents, who were both converts to the church00:14:02 Their early family life00:18:37 How did her baptism affect her00:23:04 Stories about her grandmother, and the passing of her uncle00:25:14 Her mother began looking into her ancestry and finds out she has other family in Texas.00:29:30 Jennie loved theatre as a kid00:38:02 Her dad was very strict with what content they were allowed to watch00:45:45 Confessed to her bishop about sexual sin00:49:33 What is a patriarchal blessing00:54:46 Discussing her marriage01:06:09 Hated sex in their marriage because she was so afraid of it before01:22:39 Jennie's reaction to the new changes for women's garments01:36:48 Who was Fanny Alger?01:40:46 Who was Helen Mar Kimball?01:49:00 Told her husband that she wanted to stop attending church, and he is thrilled01:54:00 They officially separate, and decided to start dating other people02:02:28 They unexpectedly got pregnant02:13:49 What it is like to have a newborn with a health issue02:21:32 Izzy's passing02:52:50 Unsupportive things people have said to her, and what to say instead03:00:25 Discussing the stages of grief and the healing process03:10:23 Pressure to have a Mormon funeral03:19:05 How does she ground herself when things feel uncertain03:27:58 ConclusionMormon Stories Thanks Our Generous Donors!Help us continue to deliver quality content by becoming a donor today:One-time or recurring donation through DonorboxSupport us on PatreonPayPalVenmoOur Platforms:YouTubePatreonSpotifyApple PodcastsContact us:MormonStories@gmail.comPO Box 171085, Salt Lake City, UT 84117Social Media:Insta: @mormstoriesTikTok: @mormonstoriespodcastJoin the Discord

Consensus is the AI powered results engine I use every day in my research. Visit https://bit.ly/ConsensusApp and sign up for one year for *FREE* with code KEATING25 just for listeners of The INTO THE IMPOSSIBLE Podcast! What if the best person to solve the mystery of alien communication isn't a SETI researcher or a radio astronomer, but instead a theoretical physicist trained in the deepest notions of physical law, symmetries, and quantum field theory? Well, today, I'm joined by Latham Boyle, a renowned theoretical physicist exploring the fundamental symmetries of the universe and developing new ideas to understand how the universe began. But his research goes beyond that—he's also tackling one of the greatest mysteries of all time: the Fermi Paradox. After explaining everything we need to know about symmetries, Latham shares his bold theory of a mirror universe, where the cosmos is symmetric across the Big Bang, and how that could explain the strange silence from the stars. We explore how this radical idea might reshape our understanding of dark matter, the origin of the universe, and why advanced civilizations might be using quantum signals we're simply not equipped to detect. What if we're not alone, just looking in the wrong way? — Key Takeaways:  00:00 Intro  02:29 Explaining symmetries and CPT symmetry  05:07 Theoretical framework and observational evidence  09:49 Symmetry violations  12:56 Possible alternative explanation of the early universe  40:55 Quantum entanglement and the Fermi Paradox  51:14 Technology of biological material?  56:29 Outro — Additional resources:  ➡️ Follow me on your fav platforms: ✖️ Twitter:⁠ ⁠⁠https://twitter.com/DrBrianKeating⁠ 

This week, we’re joined by Latham Thomas, founder of Mama Glow and a true trailblazer in reproductive justice. She takes us on the journey that started with her own birth experience and led her to build a movement that’s transforming how we care for Black women and birthing people. From expanding doula care for Medicaid families in NYC to training the next wave of advocates and healers, Latham breaks down how Mama Glow went from a personal mission to a global platform. And y’all, she keeps it real about what growth actually looks like—think repotting a plant or realizing your kid just outgrew their favorite hoodie. We also get into the rise of Mama Glow during COVID, how the shift to online learning opened unexpected doors, and why planning, vision, and community are key when everything feels uncertain. Plus, Latham reminds us that doulas and midwives aren’t a luxury—they’re a necessity when it comes to safety, dignity, and support in the birthing space. If you’re someone who cares about health, healing, and building something with purpose, this one’s for you. What You’ll Hear: - Why Latham created Mama Glow and what it’s grown into - The real deal on Black maternal health and advocacy - How COVID sparked a pivot that paid off - The power of self-advocacy in the delivery room - How doulas are changing lives—and saving them Takeaway Quote: “Every person deserves to feel safe, seen, and supported during birth. Mama Glow is here to make sure that happens especially for us." – Latham Thomas Links + Resources: