Podcasts about Macdonald

In this episode, Ngan KN MacDonald, Chief of Data Operations at the Institute for Artificial Intelligence in Medicine at Northwestern University, discusses integrating AI into medical education, building strong data foundations, and the future of augmented intelligence in healthcare. She highlights the importance of interdisciplinary collaboration to drive meaningful innovation.

We cover the top 8 sports stories of the day in the OCHO. 1. Seahawks-Packers joint practice 2. Preseason finale 3. Micah Parsons vs Jerry Jones 4. It's CFB Eve! 5. Huskies are just a week away! 6. Mariners limp back home 7. Storm are in Dallas 8. KJR weekend :30- We've gotten some looks at Drew Lock and Jalen Milroe, but Sam Darnold has only played one preseason series and apparently that was enough for MacDonald and Kubiak. :45- The Mariners are finally back home and hosting the A's tonight, but this ain't a cakewalk. See omnystudio.com/listener for privacy information.

Linktree: ⁠https://linktr.ee/Analytic⁠Join The Normandy For Additional Bonus Audio And Visual Content For All Things Nme+! Join Here: ⁠https://ow.ly/msoH50WCu0K⁠ Join Analytic Dreamz on Notorious Mass Effect for a deep dive into Tom MacDonald's “The Devil Is A Democrat,” a provocative trap anthem hitting No. 1 on U.S. iTunes Songs Chart by Aug. 20, 2025. Known for his right-wing “MAGA rap,” MacDonald sparks debate with sharp critiques of Democratic policies. With 796M+ YouTube views and a strong conservative fanbase, his digital download dominance shines. Analytic Dreamz analyzes the song's chart success, social media buzz on X, and its place in MacDonald's controversial career.Support this podcast at — https://redcircle.com/analytic-dreamz-notorious-mass-effect/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Marc Cox and Dan Buck dive into Tom MacDonald's hit “The Devil Is A Democrat,” which shot to #1 on Apple downloads in just three days. They discuss his outspoken conservative message, his image, and why artists like MacDonald, Kid Rock, and Ted Nugent face pushback from mainstream media.

Worrying is never much fun, but it's especially not fun in the leadup to a performance or audition. And even more so when we get stuck in a “worry loop” and can't seem to get ourselves out of it.It's a little like the time my family visited Paris when I was a kid, and my dad got stuck in the roundabout around the Arc de Triomphe. I don't know how long we drove around and around, but I do know that I fell asleep at some point, and when I woke up, we were still looping around.

Richard Sherman heads to Seattle Seahawks training camp for an all-access day with four of the biggest names on the Seahawks. In this episode, Sherman sits down with quarterback Sam Darnold to discuss his fresh start in Seattle and lessons learned from previous stops. Then, wide receiver Cooper Kupp opens up about his Triple Crown season, returning to the Pacific Northwest after playing for the LA Rams, and balancing football with family life. Cornerback Tariq Woolen shares his journey from wide receiver to NFL Pro Bowler and why he’s ready to prove he’s the fastest man in the league. Head coach Mike Macdonald talks about his rise from intern to NFL head coach and how he’s blending old-school principles with new-school coaching methods. From leadership insights to on-field strategy, these interviews give you a unique look at the Seahawks heading into the 2024 season. 00:00 – Richard Sherman welcomes Sam Darnold to the podcast00:22 – How adversity shaped Sam’s career and mindset02:39 – Inside Darnold’s unforgettable draft day04:56 – Carolina years: Baker Mayfield, near playoff run, and “what ifs”06:04 – Learning Kyle Shanahan’s offense in San Francisco10:55 – Why Darnold chose Seattle and first impressions of the Seahawks 18:04 – Cooper Kupp returns home to Yakima19:02 – From small-town kid to NFL Triple Crown winner22:38 – High school sweetheart: Kupp’s love story with wife Anna25:38 – Fatherhood lessons and navigating public expectations for his kids30:03 – Adjusting to Seattle’s offense under Kubiak34:28 – What Seahawks fans can expect from Kupp this season 36:03 – Sherman welcomes Tariq Woolen to the show36:26 – Mental growth from rookie year to now38:38 – Growing up in Texas football culture40:20 – From college receiver to NFL cornerback43:21 – Rookie year highlights and building confidence44:28 – Comfort and fit in Mike Macdonald’s defensive scheme 51:16 – Seahawks HC Mike Macdonald joins Sherman51:39 – From finance career path to Ravens internship52:41 – First visit to Seahawks facility with Dan Quinn54:10 – Privilege and responsibility of being an NFL head coach58:32 – Growth and adjustments from year one to year two01:00:13 – Building an innovative offense and defense in Seattle #volumeSee omnystudio.com/listener for privacy information.

Ben talks to pastor and content creator Landon MacDonald. Landon is the pastor of Mission Community Church in Phoenix, AZ. They discuss an experiment Landon did involving billboard ad space which made him go viral, and why biblical illiteracy often plagues the church today.----------------------Ben has completely revised and updated his powerful book, Jesus in the Secular World: Reaching a Culture in Crisis—a must-read guide for anyone longing to reach those who may never step foot in a church. Packed with real-world insights and practical strategies, this book could be the breakthrough you've been searching for.Don't wait—get your copy today!Click HERE to check it out on Amazon.For more information, go to: jesusinthesecularworld.com------------------------Questions, comments, or feedback? We'd love to hear what you think! Send them to provokeandinspire@steiger.org, or send us a message on Instagram.Click HERE to receive news, thought-provoking articles, and stories directly in your inbox from Ben, David, Luke, and Chad!Click below to follow the regulars on Instagram!Ben PierceDavid PierceChad JohnsonLuke GreenwoodSend us a text

Interview with Francis Macdonald, Director & CEO of Li-FT Power Ltd.Our previous interview: https://www.cruxinvestor.com/posts/li-ft-power-tsxvlift-pioneering-lithium-exploration-in-canadas-yellowknife-region-5667Recording date: 8th August 2025Li FT Power (TSXV: LIFT) is taking an aggressive contrarian approach during the lithium market downturn, investing heavily in development activities while competitors have retreated or ceased operations. CEO Francis MacDonald has positioned the company for the anticipated market recovery through strategic leadership additions and substantial capital commitments.The appointment of Anthony Peter Tse as chairman represents a significant strategic evolution. Tse's background as former CEO of Galaxy Resources, which transformed into Arcadium before being acquired by Rio Tinto for $6.7 billion, brings extensive lithium industry networks and operational expertise. "His background in lithium is pretty extensive and having operated a spodumene mine and also been involved in the downstream refining and conversion part of it," MacDonald noted.Li FT Power is committing $7 million toward environmental baseline studies for its Yellowknife lithium project, a substantial investment for an exploration-stage company. This strategic decision addresses Canada's primary mining bottleneck - the permitting process, which requires two years of baseline data before environmental assessment can begin. The company aims to position itself "at the front of the line" when market conditions improve.The Yellowknife project hosts a resource exceeding 50 million tons and features potential processing advantages through Dense Media Separation technology. This gravity-based approach leverages the density difference between spodumene and waste rock, potentially reducing operating costs compared to conventional flotation processing.MacDonald remains optimistic about lithium fundamentals, citing 30% growth in electric vehicle sales and 60% growth in battery storage applications, driving overall lithium demand growth of approximately 20% annually. Recent lithium price increases of 30% from multi-year lows suggest the prolonged downturn may be ending.Li FT Power's downstream integration opportunities around Edmonton, Alberta, offer additional value creation potential, taking advantage of existing chemical infrastructure and competitive operating costs in the region.View Li-FT Power's company profile: https://www.cruxinvestor.com/companies/li-ft-power-ltdSign up for Crux Investor: https://cruxinvestor.com

“Align people with their higher selves and awaken them to their intuition." You're going to love Episode 63 of the 'Transformation Starts Today' podcast with Tabitha MacDonald. Here's some background about Tabitha: Tabitha MacDonald is an intuitive coach, bodyworker, and healer who helps people break free from old patterns and step into the life they were meant to live. As the founder of Soma Rising, she guides purpose-driven individuals to heal emotional wounds, rewire limiting beliefs, and align with their truest, most powerful self. Tabitha's work blends science and spirituality to help her clients create lasting transformation — in their health, relationships, wealth, and purpose. Through a unique mix of emotional healing, subconscious reprogramming, and intuitive wisdom, she empowers people to live, love, and lead from their highest potential. She believes that when one person fully aligns with who they are, it creates a ripple effect that uplifts the world — and she's here to spark that ripple, one breakthrough at a time. Here are some ways to connect with Tabitha: https://linktr.ee/tabithamacdonald Dr. Jamil Sayegh – Spiritual wisdom teacher, energy healer, life-transformation coach, integrative naturopathic physician Learn more about if or how I can help you: https://linktr.ee/drjamilsayegh

The Seattle Seahawks jumped out in front of the Las Vegas Raiders, but the Raiders were able to rally in the second half to bring the game to a tie. The rookies played well, Klint Kubiak's new scheme is working, and Macdonald brought out some fun pressure fronts. Lots to build on from this game. Link to my YouTube Channel. Live on Wed and Sunday, 5PM PST...https://www.youtube.com/@TheHawksNest12thman?sub_confirmation=1 Link to my Patreon....https://www.patreon.com/thehawksnest Twitter...@SeahawksNester Twitch...@TheSeahawksNest

Revolutionising Nature Restoration: A Chat with Benedict McDonald from RestoreWelcome to the latest episode of the Biodiversity Podcast by Teals, recorded at Groundswell 2025. In this episode, host Teasels is joined by Benedict McDonald from Restore. They discuss the exciting advancements in nature restoration, the financial viability of such activities, and the shift from governmental reliance to private market solutions. Benedict shares valuable insights into making nature restoration projects sustainable and government-proof, utilizing natural capital markets, biodiversity net gain, and carbon markets. Learn about the nuances of local land management, the importance of community knowledge, and how Restore's unique model can adapt to various landscapes. Tune in to discover how nature and agriculture can coexist sustainably, bolstered by long-term financial stability and impactful environmental change.00:00 Introduction and Welcome00:29 Groundswell 2025: Nature Restoration Insights01:19 Making Business Government Proof01:38 Challenges with Government Policies03:12 Private Markets and Natural Capital07:11 Understanding Natural Capital Markets12:33 Restoration Units: A New Approach19:52 Success Stories and Future Plans29:25 Conclusion and Future Collaboration

Read a more in-depth article about Killer Kids at https://weirddarkness.com/youngest-murderers-criminal-history/From an 11-year-old who killed for 'fun' to teens who murdered their own families, these 15 shocking cases of killer kids reveal the disturbing truth about whether we can predict which children will become murderers.Join the DARKNESS SYNDICATE: https://weirddarkness.com/syndicateTake the WEIRD DARKNESS LISTENER SURVEY and help mold the future of the podcast: https://weirddarkness.com/surveyIN THIS EPISODE: As a listener of true crime podcasts, you likely are more than familiar with names like H.H. Holmes, Richard Ramirez, and Gary Ridgeway. But what happens when the serial killer hasn't even reached adolescence? We'll look at some chilling murders that were carried out by children, which will change the way you look at youthful adolescents from now on. (Killer Kids) *** Are there traits you can look for in a child that might indicate if they will become a killer later in life? We'll look at three traits believed to be indicators. (Predicting a Killer) *** You can teach a dog to roll over and fetch. You can teach a cat to use the toilet. Lions and tigers have been trained to jump through hoops of fire to thrill spectators at circuses worldwide. And even a gorilla has been taught some basic sign language. But would you believe there was once a horse that could do arithmetic? (The Horse Who Could Do Math) *** William Stead was a newspaper editor and journalist in the 1890s. His beat wasn't the fashion scene or stock market, nor was it the arts district or even politics. He covered the paranormal. And it wasn't hard to come up with stories, because all he had to do was to call up someone from the underworld for an exclusive interview. (Words From Beyond The Grave) *** If you move into an old house, it always feels awkward at first. After a while though, it begins to feel like home. For some people, if the house is a bit older, perhaps that odd feeling of being watched never really goes away. But if your house was built 270 years ago, you probably should just assume you've got a spook or two already residing there before you sign the mortgage. (1750's Horror Home)ABOUT WEIRD DARKNESS: Weird Darkness is a true crime and paranormal podcast narrated by professional award-winning voice actor, Darren Marlar. Seven days per week, Weird Darkness focuses on all thing strange and macabre such as haunted locations, unsolved mysteries, true ghost stories, supernatural manifestations, urban legends, unsolved or cold case murders, conspiracy theories, and more. On Thursdays, this scary stories podcast features horror fiction along with the occasional creepypasta. Weird Darkness has been named one of the “Best 20 Storytellers in Podcasting” by Podcast Business Journal. Listeners have described the show as a cross between “Coast to Coast” with Art Bell, “The Twilight Zone” with Rod Serling, “Unsolved Mysteries” with Robert Stack, and “In Search Of” with Leonard Nimoy.DISCLAIMER: Ads heard during the podcast that are not in my voice are placed by third party agencies outside of my control and should not imply an endorsement by Weird Darkness or myself. *** Stories and content in Weird Darkness can be disturbing for some listeners and intended for mature audiences only. Parental discretion is strongly advised.CHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = Lead-In00:01:24.020 = Show Open00:04:03.120 = Killer Kids00:30:59.286 = Predicting A Killer00:37:51.063 = Horse Who Could Do Math00:49:43.839 = Words From Beyond The Grave00:57:19.605 = 1750's Horror Home01:10:53.423 = Show CloseSOURCES AND RESOURCES FROM THE EPISODE…BOOK: “Homicidal Threats” by J. M. MacDonald: https://amzn.to/3f4CcGiBOOK: “After Death or Letters From Julia” by W.T. Stead: https://amzn.to/2Ydk9qpBOOK: “The Blue Island: Experiences of a New Arrival Beyond the Veil” by W.T. Stead: https://amzn.to/2XKCbS4“Killer Kids” by Abbey White for The Line Up: https://tinyurl.com/yd7wbqw7“Predicting a Killer” by CWS for The Line Up: https://tinyurl.com/yaxza9ju“The Horse Who Could Do Math” by Kaushik Patowary for Amusing Planet: https://tinyurl.com/yb3zn423“Words From Beyond the Grave” by Marc Hartzman for Weird Historian: https://tinyurl.com/ya3tk8rv“1750s Horror Home” by Virulent Peach for Your Ghost Stories: https://tinyurl.com/y7vl59da=====(Over time links may become invalid, disappear, or have different content. I always make sure to give authors credit for the material I use whenever possible. If I somehow overlooked doing so for a story, or if a credit is incorrect, please let me know and I will rectify it in these show notes immediately. Some links included above may benefit me financially through qualifying purchases.)= = = = ="I have come into the world as a light, so that no one who believes in me should stay in darkness." — John 12:46= = = = =WeirdDarkness® is a registered trademark. Copyright ©2025, Weird Darkness.=====Originally aired: June 08, 2020NOTE: Some of this content may have been created with assistance from AI tools, but it has been reviewed, edited, narrated, produced, and approved by Darren Marlar, creator and host of Weird Darkness — who, despite popular conspiracy theories, is NOT an AI voice.EPISODE PAGE at WeirdDarkness.com (includes list of sources): https://weirddarkness.com/KillerKids#KillerKids #ChildMurderers #YoungestSerialKillers #TrueCrime #MacdonaldTriad #CriminalPsychology #JessePomeroy #MaryBell #JamesBulger #EricSmith #JasmineRichardson #TeenageKillers #JuvenileCrime #ChildSerialKillers #ForensicPsychology #TrueCrimeCommunity #SerialKillerChildhood #ViolentChildren #TrueCrimeStories #MurderousMinors #DisturbingCases #ChildPsychology #TeenMurderers #YoungestKillers #CrimeDocumentary #TrueCrimePodcast #ChildhoodTrauma #JuvenileMurderers #KillerChildren #TrueCrimePsychology #YouthViolence #CriminalBehavior #ShockingCrimes #TrueCrimeAddict #CriminalProfiling #DisturbingTrueCrime #WarningSigns #TrueCrimeObsessed #CrimeAnalysis #TrueCrimeJunkie

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. 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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.

Send us a textArvada City Forester Ian MacDonald discusses the alarming spread of Emerald Ash Borer (EAB) throughout the city and what residents need to know to protect their ash trees. This invasive pest has accelerated from small isolated areas to citywide presence, with MacDonald warning that we're now entering the steep part of the mortality curve where tree loss happens rapidly.In this episode:Emerald Ash Borer has spread from the Homestead Park neighborhood in southeast Arvada (first detected in 2020) to locations throughout the cityThe City's forestry team has been proactively treating ash trees on City property since before the arrival of EABThe City cannot treat ash trees that are not on City property; those trees are the responsibility of the property ownerIf you have determined you have ash trees on your property, contact a certified tree care professional. The City and County of Denver has a Licensed Tree Contractor List.The new Habitat Trees initiative preserves dead trees in natural areas for wildlife habitatTree Trivia! Including the history of the infamous hackberry tree on Hackberry Hill in northeast ArvadaNews and events:The final Bulky Item Drop-0ff Event is Saturday, Aug. 16 from 9 a.m. to 2 p.m. at the North Area Athletic Complex (NAAC)Resource Central's Fall Garden in a Box discounts are available for Arvada water customersNew road widening project at the intersection of Highway 93 and Highway 72 (Coal Creek Canyon Road). Sign up to receive project updatesCongrats to our Arvada Parks Photo Contest winners! Next Movies Around Town event is Friday, Aug. 8 at Bridgeside Park with a free showing of 'Happy Gilmore'Visit us at ArvadaCO.gov/Podcast or email us at podcast@arvada.org.

In this episode of Ultra Uncovered, hosts Russell Ditsworth and Corinne Shalvoy engage with ultra runners Devin Yanko Rodrigo Jimenez, and Ailsa MacDonald as they share their experiences and insights leading up to the Leadville Trail 100. From Devon's rich, multi decade history in the sport to Rodrigo's role as the Dream Chaser for Leadville and Ailsa's redemption tour, each athlete discusses their unique strategies for tackling Leadville and how their personal lives intersect with their passion for ultra running. The episode highlights the significance of resilience, support, and the lessons learned through the beautiful sport or ultra running. Tune in for inspiration, real talk, and a big announcement from Rodrigo.Let us know what you think and we hope you're enjoying the coverage!Devon's Silver Whisker BakeryDream Chaser PledgeFollow Ultra Uncovered on InstagramFollow Ultra Uncovered on YoutubeFollow the Leadville Trail Series

This was Thea Macdonald looking at 2 Samuel 11:26-12:14 from our 7 pm service on Sunday 3 August 2025. This is part of our David series.

Josh Macdonald continues the Summer on the Mount series by unpacking Jesus words on what it looks like to be people walking in integrity! If you want to stay connected with us, you can follow us on Instagram @gatekeepersatl, or to find out more about us in depth, visit gatecityatl.com/gatekeepers!

Kathryn MacDonald : Dr Jeff MacDonald Ft Bragg MurdersAt 3:42 a.m. on February 17, 1970, dispatchers at Fort Bragg received an emergency phone call from MacDonald, who reported a "stabbing." Four responding military police officers arrived at his house located at 544 Castle Drive, initially believing that they were being called to settle a domestic disturbance. They found the front door closed and locked and the house dark inside. When no one answered the door, they circled to the back of the house, where they found the back screen door closed and unlocked and the back door wide open. Upon entering, they found Jeffrey's wife Colette and his daughters Kimberly and Kristen dead in their respective bedrooms.Five-year-old Kimberly was found in her bed, having been clubbed in the head and stabbed in the neck with a knife between eight and ten times. Two-year-old Kristen was found in her own bed; she had been stabbed 33 times with a knife and 15 times with an ice pick. Colette, who was pregnant with her third child and first son, was lying on the floor of her bedroom. She had been repeatedly clubbed (both her arms were broken) and stabbed 21 times with an ice pick and 16 times with a knife. MacDonald's torn pajama top was draped upon her chest. On the headboard of her bed, the word "pig" was written in blood.[4][5][6]MacDonald was found next to his wife alive but wounded. His wounds were not as severe nor as numerous as those his family had suffered. He was immediately taken to nearby Womack Hospital. MacDonald suffered cuts and bruises on his face and chest, along with a mild concussion. He also had a stab wound on his left torso that a staff surgeon described as a "clean, small, sharp" incision that caused his left lung to partially collapse. He was released from the hospital after one week.[7]MacDonald's accountMacDonald told investigators that on the evening of February 16, he had fallen asleep on the living room couch. He told investigators that he did so because Kristen had been in bed with Colette and had wet his side of it. He was later awakened by Colette and Kimberly's screams. As he rose from the couch to go to their aid, he was attacked by three male intruders, one black and two white. A fourth intruder, described as a white female with long blonde hair and wearing high heeled boots and a white floppy hat partially covering her face, stood nearby with a lighted candle and chanted, "Acid is groovy, kill the pigs." The three males attacked him with a club and ice pick. During the struggle, he claimed that his pajama top was pulled over his head to his wrists and he then used it to ward off thrusts from the ice pick. Eventually, he stated that he was overcome by his assailants and was knocked unconscious in the living room end of the hallway leading to the bedrooms.[8]Become a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.

Lets turn some big loses into some big wins. In this Losers Are Winners episode, Mark and Caleb MacDonald swap stories about their early business blunders—from failed snowboard sales to endless house cleaning gigs—and how those moments shaped them into better builders. Caleb gets real about learning from those flops, staying patient, and why having solid contracts (and good people around you) makes all the difference. Support the show - https://www.curiousbuilderpodcast.com/shop See our upcoming live events - https://www.curiousbuilderpodcast.com/events The host of the Curious Builder Podcast is Mark D. Williams, the founder of Mark D. Williams Custom Homes Inc. They are an award-winning Twin Cities-based home builder, creating quality custom homes and remodels — one-of-a-kind dream homes of all styles and scopes. Whether you're looking to reimagine your current space or start fresh with a new construction, we build homes that reflect how you live your everyday life. Sponsors for the Episode:  Contractor Coalition Summit: Website: https://www.contractorscoalitionsummit.com/ Olive and Vine Socials Website- https://oliveandvinesocials.com/ Lake Society Magazine:  Website: https://www.lakesocietymagazine.com/ Where to find the Guest:  Website: https://www.kingsridge.ca/ Instagram: https://www.instagram.com/kingsridgebuildinggroup/ YouTube: https://www.youtube.com/channel/UCWz9-pRdGyPNAHiffM9-bgg  LinkedIn: https://www.linkedin.com/in/caleb-macdonald-39a791108/ Where to find the Host:  Website - https://www.mdwilliamshomes.com/  Podcast Website - https://www.curiousbuilderpodcast.com Instagram - https://www.instagram.com/markdwilliams_customhomes/  Facebook - https://www.facebook.com/MarkDWilliamsCustomHomesInc/  LinkedIn - https://www.linkedin.com/in/mark-williams-968a3420/  Houzz - https://www.houzz.com/pro/markdwilliamscustomhomes/mark-d-williams-custom-homes-inc

Seattle's low-rise multifamily zones have produced more than 20,000 townhomes over the past 30 years. Tobias Peter discusses the impacts on affordability, homeownership, and more — including lessons for other cities.Show notes:Peter, T., Pinto, E., & Tracy, J. (2025). Low-Rise Multifamily and Housing Supply: A Case Study of Seattle. Journal of Housing Economics, 102082.The full catalog of AEI Housing Supply Case Studies.The Urban Institute study on upzoning effectiveness: Stacy, C., Davis, C., Freemark, Y. S., Lo, L., MacDonald, G., Zheng, V., & Pendall, R. (2023). Land-use reforms and housing costs: Does allowing for increased density lead to greater affordability? Urban Studies, 60(14), 2919-2940.AEI's review and critique of the Urban Institute study: Peter, T., Tracy, J., & Pinto, E. (2024). Exposing Severe Methodological Gaps: A Critique of the Urban Institute's Panel Study on Land Use Reforms. American Enterprise Institute.Episode 77 of UCLA Housing Voice: Upzoning with Strings Attached with Jacob Krimmel and Maxence Valentin.

Bob and Dave hear what head coach Mike Macdonald said about the first days of Seahawks Training Camp, they bring you the biggest updates from training camps around the NFL, including Aaron Rodgers’ response to Terry Bradshaw's offseason shots, they break down how the Seahawks can improve in Macdonald’s second season, and they break down what Josh Naylor can bring to the Mariners offense in the second half of the season. 

Public media is evolving, and organizations must strengthen donor relationships to secure a sustainable future. In this episode of Real Talk for Real Fundraisers, Jeff Schreifels is joined by Joyce MacDonald, Greater Public president and CEO, for an insightful conversation about the future of public media and how stations can adapt to current challenges by rethinking their approach to fundraising. Together, they explore the increasing importance of individual giving, the threat to federal funding, and the need for public media organizations to invest in major and mid-level donor programs. Joyce shares success stories from stations that have made this shift and highlights why believing in your donors—and making it easier for them to give—is key to long-term success. This episode is a must-listen for non-profit and public media leaders who want to build resilient, community-focused organizations in today's evolving media landscape. Show Highlights: In this episode, you'll learn about… Why individual giving is essential for public media's long-term sustainability How investing in major giving can help stations thrive, even during uncertain times What it takes to adapt fundraising strategies to meet the needs of today's donors Veritus Group is passionate about partnering with you and your organization throughout your fundraising journey. We believe that the key to transformative fundraising is a disciplined system and structure, trusted accountability, persistence, and a bit of fun. We specialize in mid-level fundraising, major gifts, and planned giving, helping our clients to develop compelling donor offers and to focus on strategic leadership and organizational development. You can learn more about how we can partner with you at www.VeritusGroup.com.  Additional Resources:  [Blog] Strengthening Public Media: Turning Crisis into Opportunity [Client Case Study] Greater Public – How Public Media Is Revamping Its Fundraising [Blog] Fear and Trembling: The Current Non-Profit Crisis 

Think butterfly genomics is a simple topic? Think again, but this time think alongside Zac MacDonald and Julian Dupuis. Not only are they answering some of the most interesting contemporary conservation questions, but they're doing so using a very curious butterfly as their model organism. “One of the difficult things with studying these kinds of butterflies….is we don't really understand fitness or adaptive value as well as we do in cougars or in foxes or in dogs or in other vertebrates that we've studied a lot more.” Julian says. “We don't really have these characteristic signals of, what does inbreeding depression look like? We just don't have that kind of information in butterflies.”Listen in to learn about cutting edge genomics from certified self-described “crazy butterfly people” and expand your idea of what is possible in conservation.Zac and Julian's paper “Genomic and ecological divergence support recognition of a new species of endangered Satyrium butterfly (Lepidoptera, Lycaenidae)” is in volume 1234 of Zookeys. It can be found here: https://doi.org/10.3897/zookeys.1234.143893A transcript of this episode can be found here: Zac Macdonald and Julian Dupuis - TranscriptNew Species: Satyrium curiosolusEpisode image credit: MacDonald et. al (2025)Follow Zac on instagram: @wild_about_the_wild_thingsAnother paper by Zac and Julian on the future of butterfly conservation: https://onlinelibrary.wiley.com/doi/10.1111/mec.17657Be sure to follow New Species on Bluesky (@newspeciespodcast.bsky.social) and Instagram (@NewSpeciesPodcast) and like the podcast page on Facebook (www.facebook.com/NewSpeciesPodcast).Music in this podcast is "No More (Instrumental)," by HaTom (https://fanlink.to/HaTom)If you have questions or feedback about this podcast, please e-mail us at NewSpeciesPodcast@gmail.comIf you would like to support this podcast and enjoy bonus episodes, please consider doing so at https://www.patreon.com/NewSpeciesPod

In this episode, I talk with Benjamin MacDonald (Apologetics Canada) about the rise of secularization in the West: what it is, where it came from, and how it's quietly reshaping not just our culture, but our churches.Ben MacDonald is a theologian, speaker, and educator with a heart for engaging faith and culture. After a brief career in television news, Ben earned his Master of Theology from Acadia Divinity College and completed a PhD in Theological Studies at Wycliffe College, TST. In addition to his work with Apologetics Canada, Ben serves as recruiter and adjunct lecturer at Acadia Divinity College.

Seattle Seahawks safety Julian Love sits down with Dave Softy Mahler and Dick Fain after Training Camp practice to talk about going into year seven, Mike Macdonald’s defense, fatherhood, his leadership and skills, plus rookie safety Nick Emmanwori.See omnystudio.com/listener for privacy information.

Send us a textWoHos!This week I had the pleasure of speaking to filmmaker and Animal Attacks film fan, Stefan MacDonald-Labelle. We spoke about his film, HEAD LIKE A HOLE and the incomprehensible DEEP BLOOD, which is 3/4 teen drama and 1/4 anti-shark propaganda. Neither of us had seen it and now we are both forever changed.We also discuss Stefan's adventures on the Indie Film Festival Circuit, crossing the border into the U.S., cute dogs, and the insufferable heat.Next time on the main show Mac and I discuss Musical Horror films with LITTLE SHOP OF HORRORS & THE LURE.Please mark your calendars and check out Stefan's film next month!!Bookmark this link:Eventive: Head Like a Hole (Stefan's film!) at Popcorn Frights Film Festival(Available from 12:00 pm August 9 - August 17 at 11:45 pm)Thanks for all your support from downloading the episodes to telling all your friends all about us. It means the World of Horror™ to us, truly!Remember, WoHos, We love you and DON'T go into the basement!-Mom Gerry Entriken: WoHo Outro ThemeSupport the showOpening Theme "Bucket" by Gerry EntrikenClosing Theme "Mop" by Gerry Entriken Interstitial Musicalso by Gerry Entriken. We love you, Gerry!Subscribe to the Podcast for a Special shout-out!World of Horror's InstagramMom's InstagramMac's InstagramDonate to Translifeline

On this episode of Unsupervised Learning Razib talks to philosopher of science Nathan Cofnas, whose specialty is biology and ethics. An American, Cofnas is currently a Leverhulme Early Career Fellow in the Faculty of Philosophy at the University of Cambridge. He earned his Bachelor of Arts in Philosophy from Columbia University, and his doctorate in philosophy at the University of Oxford. His Substack is here. First, they discuss Kevin MacDonald's theory of Judaism as a group evolutionary strategy, which is outlined in his three-book series, A People That Shall Dwell Alone: Judaism as a Group Evolutionary Strategy, Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism and The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements. Cofnas reviews his own critiques of MacDonald's theory, and the reception they received professionally and from MacDonald's large cohort of online fans. He also discusses the impossibility in obtaining a hearing for MacDonald's response to Cofnas' arguments in academia given anxieties today about so much as “platforming” offensive ideas. Razib brings up the evolutionary biological aspects of MacDonald's theory, and why there are reasons to be skeptical due to the unrealistic parameters of mathematical models required by MacDonald's theories. They then turn to attempts to cancel Cofnas over his hereditarian views. Cofnas articulates his perspective that actually a woke-Left egalitarian perspective is probably the most rational position if you utterly reject hereditarianism, especially as regards group differences. Cofnas believes conservative arguments about the importance of culture in shaping outcomes have run their course. Finally, Razib presses Cofnas on the actual career prospects for a heterodox academic in the 21st century, and possible alternate routes to become a public intellectual.

The Armadale Estate on the Isle of Skye - the modern beating heart of Clan Donald - may soon be sold. In this powerful interview, four members of the MacDonald clan speak out about what's truly at stake. This isn't just about land. It's about culture, identity, and preserving a sacred legacy for future generations. Learn how you can get involved:GoFundMe: https://gofund.me/0efef7baFacebook: https://www.facebook.com/share/g/1ATKD4KavM/Instagram: https://www.instagram.com/savearmadale/Youtube: https://www.youtube.com/@SaveArmadaleOur Website: www.savearmadale.comTo write to the OSCR https://www.oscr.org.uk/raise-a-concern/concern-form/Battle Shirts and ClandanasSupport the Show:  https://www.patreon.com/scottishclans Scottish Clans Website: www.scottishclans.info Listen to the Podcast:APPLE PODCASTS: https://podcasts.apple.com/us/podcast/scottish-clans/id1434619462 SPOTIFY:  https://open.spotify.com/show/5dIBeGaqEg2cbbS3uPXZqM?si=bc443b132e2e462b

Payton MacDonald

Text Carole & AndrewIn this episode: Mike's Rewind  Dawn's Fact Check  Listener Questions, Comments & Reviews  Michelle's Random Thought – Hair  Dick of the Week – Kids ball goes in neighbour's yard  Freakout – Guy rear ends another car  Karen – People moving in use dumpster  Idiot – Dueling idiots between dog owner and driver  WTF – Guy wants to pay ticket at NYC Finance Office  Checking in with the Politicians – Edmonton City Council dust up  Dumbass – Homeless guy wants a combo  Lamont's Lament – Contracts on ships  What Does Kevin Think? – Why is trump not releasing the Epstein files  The Doctor's Office – What website do doctors use?  How Smart is Carole? – Historic Objects  The Big Blue Folder  We get played out by Stompin Tom Connors  Out-takes   This episode of Grose Misconduct was sponsored by Crystal Glass, Leading Edge Physiotherapy, Ol' MacDonald's Resort, Arena Auto Service, Meathead Butcher Shop, Twin Otter Neighbourhood Pub, Daybreak Photo, The Edmonton Comedy Festival and Mad Lashes @CrystalGlassLTD @LeadingEdgePT @Macker63 @yegcomedy @mikedmonton @DawnsFactCheck @docTonyM  @MeatHeadIncSupport the show

In this episode of Talk Nerdy, Cara is joined by psycholinguist and Professor Emeritus of Psychology and Language Sciences at the University of Wisconsin−Madison, Dr. Maryellen MacDonald. They discuss her book, More Than Words: How Talking Sharpens the Mind and Shapes Our World. Follow Maryellen: @maryellenmacdonald

Let's set the scene: America at the beginning of the 20th Century, and despite their suffocating corsets that created the prized Gibson Girl physique, women are on the move, literally--they are fishing, biking, golfing, playing tennis and riding in those new automobiles. And there's a war raging between the Suffragists fighting for Women's rights, and the Anti-Suffragists who think it's enough that women are queens of the domestic sphere. What are their weapons? Pointed sticks--specifically knitting needles. According to Anne Macdonald's No Idle Hands: The Social History of Knitting, knitting for the Suffragists was exactly the kind of thing keeping women in chains, quiet, silent and occupied in the home. For Haryot Cahoon, a "forward woman" Suffragist, real women don't knit, and it's time to drop all those stitches and do something important: "A vast amount of drudgery is sugar coated with economy . . . If you wish to knit lace because you have more time on your hands than you know what to do with, you are the very one the world needs, with your youth and your energy and your industrious spirit . . . [Don't] puzzle your brain over 'knit one, skip one, purl one, drop one.' Drop them all! That's best!" Haryot Cahoon, quoted in Anne Macdonald's No Idle Hands: The Social History of American Knitting, p. 181. The "Antis" or Anti-Suffragists were quick to characterize their opponents as "a sisterhood of cranks who wear grey woolen underwear and number seven shoes and whose skirt and waist don't meet in the back" (Macdonald, p. 178). Knitting wasn't drudgery--it was magic for the Antis, "mysteriously 'feminine,' a bit of sorcery beyond the mere ken of males" (p. 182). The battle ended with a real war--World War I, where once again every woman, and yes, even man and child, picked up their pointed sticks to "Knit For Sammy" and save the world, or at least a lot of American feet. Even the "Rocky Mountain Knitter Boys" of Mapleton, Colorado stopped throwing spitballs for a while and declared "Knitting's the best thing ever to steady your nerves" (p. 235).We are glad to say goodbye to corsets, but we are grateful to the Suffragists for our rights and to the Anti-Suffragists who kept the magic of knitting alive--we'll take our rights with our knitting, thank you. We want the freedom to do what we want--whether that's knitting or making Michele Lee Bernstein's fabulous Lemon Orzo Pasta Salad, or something else. We say, do what you want! That's best!

Singer-songwriter Amy MacDonald has never been one to chase trends - an impressive show of resistance for an artist whose music journey began with teenage stardom (the streaming monster hit “This Is The Life” was all over the radio when she was just 19). Macdonald could be forgiven for trying to stay in the spotlight, but she was never that bothered about industry fuss in the first place, protected as she is by a finely tuned bullshit detector, a birthright for anyone born in the vicinity of Glasgow.  That said, as her career has developed (she is now on her sixth album), MacDonald admits to worrying more…about mostly everything. New album Is This What You've Been Waiting For? is a cheeky dig at years of being asked when new music was coming, yet it comes with a certain anxiety about how it will go down, about how the world sees her now. “I keep myself up at night just thinking about shite basically, it's ingrained in me - I just want it to be good for everybody involved”. Staying grounded matters to Macdonald. When asked what she's most proud of, her answer is modest but telling: “That I'm still doing this. There were so many times I thought I was going to sack it all in. But here I am, album six, and people still seem to be interested.”It's easy to forget how much responsibility falls on the shoulders of solo musicians. It's as if the strength of her songwriting might not be enough. But it is. Season 12 of The Art of Longevity is Powered by Bang & Olufsen. Long copy can be found on www.songsommelier.com.Support the showGet more related content at: https://www.songsommelier.com/

Hour 1 Karl-Anthony Towns was mocked at the ESPYs, a moment Boomer recalls Norm Macdonald's 1998 monologue where Boomer was mentioned, and Shane Gillis paid tribute to Macdonald. Boomer questions KAT's drive, while Gio hopes this fuels him. Jerry then plays audio of the KAT joke, discussing other Gillis jokes. Also, a leaked video suggests Francisco Lindor will be named Mets captain. Ketel Marte's home was robbed, and Von Miller and Bradley Beal signed with new teams. Finally, Boomer and Gio discussed the British Open and their golf outing. Hour 2 Boomer and Gio discuss the leaked video suggesting Francisco Lindor will be named Mets captain, agreeing it feels earned. They reminisce about David Wright and hope Lindor inspires teammates like Aaron Judge does for the Yankees. They also touch on cell phone use at urinals, the Jets' young leaders, ESPY hosts, Shane Gillis's Trump jokes, Chris Russo's airport incident, the Giants' NFC East competition with Von Miller joining the Commanders, Arch Manning's college plans, Mike McDaniel's hot seat, and the Patriots' progress. Hour 3 Boomer and Gio discuss the weather and British Open. They then cover sports media news, including Dave Portnoy and FOX Sports rumors, and Sal Licata's joke about Craig Carton's WFAN return. Brandon Tierney's alleged ejection sparks a debate on umpire criticism, with callers siding with ejections for over-the-top parents. Jerry returns with updates, and they discuss his elbow injury while golfing, and callers offer tips for sweaty hands and "swamp ass." Jerry plays jokes from Shane Gillas about Juan Soto, Maxx Crosby, and Aaron Rodgers. Snakes on the golf course are also discussed. A caller from the BT game confirms BT's ejection was warranted, providing details Gio wanted to hear. Hour 4 Boomer and Gio discuss widespread jokes about KAT's sexuality, including one by Shane Gillis at the ESPYs, hoping it motivates KAT. Jerry's final update includes Pat Beverley addressing "zesty" comments about KAT and the best Gillis jokes. Joe Benigno's college reunion approach, Virtual BT's caller response, and rodent problems round out the show.

“The thing that I can know that Jesus is with me is because I have this unbelievable power of forgiveness now! I can forgive so easily. It's amazing…Forgiveness is a life changer.” – Christy Macdonald On this week's episode of the Grace Unscripted Podcast, we get to hear the story of Christy MacDonald! Christy's early […]

In this episode, Gavin and Tony sit down for a fun, lighthearted chat with the incomparable Bette MacDonald—a true legend of East Coast comedy. Bette gives us the inside scoop on her brand-new show Starmaker Academy, shares hilarious memories from her time on the hit CBC series Mr. D, and reflects on how Cape Breton comedy is deeply rooted in the rhythms and wit of British humor. With laughs, stories, and a dose of Maritime charm, this episode is a must-listen for comedy fans and proud Maritimers alike.

In this episode, host Grady Sheffield, the director of Campus Recreation at Towson University and senior advisor to Campus Rec Magazine, chats with John MacDonald, the director of Campus Recreation Services at the University of Utah. MacDonald didn't follow the traditional path into campus rec. With roots in outdoor retail and no undergraduate experience in recreation, he stepped into the field by building an outdoor program from the ground up. Since then, his career has been defined by authenticity, humility and a passion for connecting people — both on campus and beyond. Sheffield and MacDonald dive into the nuances of team development, the role of data in storytelling and what it really means to be a connector on campus. MacDonald's leadership philosophy is a masterclass in meeting people where they are while never losing sight of the mission.

OEG's President & Chief Revenue Officer Stew MacDonald joins the show to talk with Bryn. Learn more about your ad choices. Visit megaphone.fm/adchoices

Reclaiming the Inner Life as Christ's Sacred RetreatWhat if your soul is more than a battlefield—or a burden to manage—but a garden?In this episode, we step into the rich metaphor drawn from Charles Spurgeon's 19th-century devotion on Song of Solomon 5:1, where Christ says, “I am come into my garden.” With help from Gordon MacDonald's Ordering Your Private World, and a haunting lyric from Crosby, Stills, Nash & Young, we explore what it means to reclaim the soul as sacred space.You'll be invited to:Reimagine your inner life as a walled garden—set apart, protected, and tended by graceHear Spurgeon's challenge to resist worldly encroachmentReflect on MacDonald's insight: that an untended soul will always be overrun by the worldLong for the Eden your soul remembers—and the Christ who still walks among the liliesThis isn't about performance—it's about presence. Not religious activity—but relational intimacy with the One who purchased your soul as His own retreat.

In tonight's bedtime story, Nicole makes an important choice. Instead of stepping through the magical garden door, she decides to stay and investigate the mysterious coordinates left behind in her great-grandfather's journal. With her mom by her side, they follow the clues across the farm—and what they discover beneath the soil changes everything they thought they knew about the garden, the house, and the role of the MacDonald family. Could this be the Guardian's House? And what does it mean for Nicole? Perfect for ages 4+ Sleep Tight!, Sheryl & Clark ❤️

Our guest is Yvonne MacDonald, executive director of HALO, Racine's largest homeless shelter.

Administrative law is in flux, nowhere more so than at the National Labor Relations Board. The Board has long made labor law (or “policy”) by issuing decisions and applying its own precedent. But in a recent oral argument at the Seventh Circuit, one member of the panel suggested that he didn’t want to hear about “Board law.” The judges, he said, could read the statute for themselves. That statement was controversial and thought-provoking. After last term’s blockbuster decision in Loper Bright Enterprises v. Raimondo, courts are no longer supposed to defer to administrative agencies on legal questions. So does that mean Board law is dead? Or is the issue more complicated? Join our panelists as we dissect the issue.Featuring:Prof. Samuel Estreicher, Dwight D. Opperman Professor of Law Director, Center for Labor and Employment Law Co-Director, Institute of Judicial Administration, NYU School of LawAlexander T. MacDonald, Shareholder & Co-Chair of the Workplace Policy Institute, Littler Mendelson P.C.(Moderator) Karen Harned, President, Harned Strategies LLC

Have you ever walked into a bookstore, lonely and single, and hoped you’d meet the love of your life? We know there are at least a few of you out there. That's part of the setup for Moira Macdonald’s debut novel “Storybook Ending.” It’s a story about loneliness, friendship, reading – and of course, the singular pleasure of spending time between the shelves of a cozy book shop in Seattle. The spot in question, titled “Read the Room”, is based on Ravenna’s Third Place Books, one of Macdonald's regular haunts. We talk to Macdonald, the longtime Seattle Times arts critic, about writing her novel, her recommendations for great summer reads and Seattle's best movie theaters. And a note - this conversation first aired in June. Guest Moira Macdonald, Seattle Times arts critic and debut novelist See omnystudio.com/listener for privacy information.

In this week's episode I speak to an incredibly honest and inspiring lady, Stacey Macdonald. Stacey's husband Chris died suddenly in December 2013 from a heart attack when their daughter was only 12 years old. Stacey shares her journey of loss and how she navigated her way through her grief in her own unique way, a way in which we could all learn a lot from. We discuss; How Stacey and her daughter dealt with that first Christmas The coping strategies Stacey used in her grief The pivotal moment Stacey realised she had to make some changes Supporting Children through their grief Navigating new relationships Deciding to live again after loss The importance of leaning into your own intuition Worrying about other people's judgements and assumptions Guilt Finding joy in today and writing the new chapters in our books with love and peace in our hearts This really is such a wonderful conversation and I know you'll be able to draw so much from this. We got unexpectedly cut off at the end (the joys of living on a small island), so there is an abrupt finish to the conversation. We contemplated arranging another time to record an ending but I actually felt that Stacey's final words of wisdom were so beautiful, it felt like the perfect end to a wonderful conversation, so we left it as it was.

Warum landen wir immer wieder bei Menschen, die uns nicht guttun? Atze und Leon sprechen über die rosarote Brille im Gehirn, emotionale Muster und die Gründe, warum wir uns oft in genau die Falschen verlieben. Ob klammernd, emotional nicht verfügbar oder einfach toxisch – viele kennen das Gefühl, immer wieder in dieselbe Falle zu tappen. Die beiden schauen hinter die Fassade dieser Entscheidungen, teilen persönliche Erfahrungen und geben Impulse, wie du aus diesem Kreislauf ausbrechen kannst. Denn echte Verbindung beginnt mit Selbstverstehen – und manchmal mit einem klaren „Nein“. Fühlt euch gut betreut Leon & Atze Instagram: https://www.instagram.com/leonwindscheid/ https://www.instagram.com/atzeschroeder_offiziell/ Mehr zu unseren Werbepartnern findet ihr hier: https://linktr.ee/betreutesfuehlen Tickets: Atze: https://www.atzeschroeder.de/#termine Leon: https://leonwindscheid.de/tour/ VVK Münster 2025: https://betreutes-fuehlen.ticket.io/ Start ins heutige Thema: 08:30 min. Links für die Shownotes Die Tat: https://www.spiegel.de/geschichte/stockholm-syndrom-so-entstand-die-bezeichnung-a-1109897.html https://www.nationalgeographic.de/wissenschaft/2023/12/gibt-es-das-stockholm-syndrom-wirklich-psychologie-kriminalitat Übersichtsstudie zum Stockholm-Syndrom: Namnyak, M., Tufton, N., Szekely, R., Toal, M., Worboys, S., & Sampson, E. L. (2008). ‘Stockholm syndrome': psychiatric diagnosis or urban myth?. Acta Psychiatrica Scandinavica, 117(1), 4-11. https://onlinelibrary.wiley.com/doi/10.1111/j.1600-0447.2007.01112.x Rosarote Brille im Gehirn: Bode, A., & Kavanagh, P. S. (2023). Romantic love and behavioral activation system sensitivity to a loved one. Behavioral Sciences, 13(11), 921. https://www.mdpi.com/2076-328X/13/11/921 Progression Bias: Joel, S., & MacDonald, G. (2021). We're not that choosy: Emerging evidence of a progression bias in romantic relationships. Personality and Social Psychology Review, 25(4), 317-343. https://journals.sagepub.com/doi/full/10.1177/10888683211025860 Bad Boys-Studie: Schramm, H., & Sartorius, A. (2024). The attraction of evil. An investigation of factors explaining women's romantic parasocial relationships with bad guys in movies and series. Frontiers in Psychology, 15, 1501809. https://www.frontiersin.org/journals/psychology/articles/10.3389/fpsyg.2024.1501809/full Umfrage: https://www.parship.de/studien/parship-studie-toxische-beziehung-wenn-die-liebe-giftig-ist/ Redaktion: Andy Hartard Produktion: Murmel Productions

PREVIEW LA: Colleague Richard Epstein praises Heather MacDonald's op-ed in the WSJ criticizing the inability of LA to make a distinction between protest and riot. More. 1940 LA

John talks politicsSee omnystudio.com/listener for privacy information.

Karen MacDonald and Doc Ram Links:Karen MacDonald and Doc Ram Links:https://www.richardalanmiller.comhttps://www.richardalanmiller.com/bookstoredocram@richardalanmiller.com interviews & consults_________________-:karenannklanmother13@gmail.comInsight Health - all software BIO biofield to aura body scan rifes TCM pain Spinal mineral to toxins rebalancing stress.GENIUS RIFE BIOVIBE water remedy fractalswww.insighthealthapps.com/?ref=KARENANNLUCYKMACDONALD 24/7 Genius & 5 Biofield Rifes to try out freeSOCIAL MEDIA :https://www.facebook.com/karen.a.macdonald.1/photos_albums heal yourself ideas-linksyoutube https://www.youtube.com/@karen-annlucykmacdonald7777/streamsX twitter https://x.com/klanmother13telegram: https://t.me/karenannlucykmacdonald⚠️ Disclaimer:The views expressed by guests on theTypical Skeptic Podcast do not necessarily reflect those of the platforms youtube or rumble. These discussions are for informational, research, and entertainment purposes only. Always do your own due diligence. We are not giving Medical Advice or trying to diagnose anyone.Earth on the Brink: Pole Shifts, Supernova Signs & AI Takeover w/ Dr. Richard Alan Miller & Karen Macdonald

Megyn Kelly begins the show by reflecting on the five-year anniversary of the 2020 BLM riots in the wake of George Floyd's death, the overwhelming damage and violence that erupted, the false narratives that persist today, and more. Then Heather Mac Donald, author of "When Race Trumps Merit," joins to discuss the cultural and political fallout from the BLM protests, the media's role in fueling destructive lies about law enforcement, the way DEI jobs are disappearing from corporate America, how the DEI agenda was driven by virtue signaling, the way DEI persists at elite higher education institutions, and more. Then Alan Dershowitz, author of "The Preventive State," joins to discuss the institutionalized antisemitism of Harvard, the decline of meritocracy in favor of DEI ideology, how DEI was elevated to the highest levels with Claudine Gay as president, Trump's fight with leftist state governments and elite law firms, Dershowitz's personal experience with backlash in his legal career, why Trump's initiatives are likely to be upheld, the death of Virginia Giuffre, what he says were her false accusations against him, his push for full transparency in the release of Epstein files, why he thinks powerful people are still being protected, and more. Mac Donald- https://www.city-journal.org/article/trump-restoring-meritocracy-executive-order-disparate-impact-theory-civil-rightsDershowitz- https://www.amazon.com/Preventive-State-Preempting-Cataclysmic-Preserving/dp/1641774401 Birch Gold: Text MK to 989898 and get your free info kit on goldMasa Chips: Get 25% off your first order | Use code MK at https://MASAChips.com/MKTax Network USA: Call 1-800-958-1000 or visit https://TNUSA.com/MEGYN to speak with a strategist for FREE todayFYSI: https://FYSI.com/Megyn or call 800-877-4000Everglades Foundation: Learn more about President Trump's Everglades support project at https://www.EvergladesFoundation.orgFollow The Megyn Kelly Show on all social platforms:YouTube: https://www.youtube.com/MegynKellyTwitter: http://Twitter.com/MegynKellyShowInstagram: http://Instagram.com/MegynKellyShowFacebook: http://Facebook.com/MegynKellyShow Find out more information at: https://www.devilmaycaremedia.com/megynkellyshow