Podcasts about Martyn

Ed remembers his misspent youth, and Martyn is feeling lonely.

This week's podcast is presented by Stephen and Suey. We hear from: · Globe-Trotting Richard, who has lots of questions about the governance of Home Farm;· Becky, a first-time caller-innerer, who wasn't entirely convinced by the harvest scenes; · Paul in Olney, who thinks that Amber might have been a bit tactless;· Globe-Trotting Richard again, answering Katherine's question from last week about what he does; · Witherspoon, who has some reflections on Lynda Snell;· Claire from Clapham, who has enjoyed Stella's courage and Martyn's discomfort; · And finally Witherspoon again, who has views about Brian; We also have emails from Chris in Indiana and from our own Vicky. As usual we'll hear a roundup of the Dumteedum Facebook group, this week from Michelle, and the Tweets of the Week from Theo.plus the Week in Ambridge, live in the studio, from Suey. . Please call into the show using this link:www.speakpipe.com/dumteedum Or send us a voicenote via WhatsApp on: +44 7770 764 896 (07770 764 896 if in the UK) – Open the WhatsApp app, key in the number and click on the microphone icon. Or email us at dumteedum@mail.com How to leave a review on Apple podcasts: https://support.apple.com/en-gb/guide/podcasts/pod5facd9d70/mac ***** The new Patreon feed for Dumteedum is at www.patreon.com/DumteedumPodcast and the subscription rate is £5.00 per calendar month plus VAT. And don't forget to cancel your existing Patreon subscription if you have one, as we will continue to put the podcast out on that feed through February to give Patreons time to transfer over. ***** Also Sprach Zarathustra licence Creative Commons ► Attribution 3.0 Unported ► CC BY 3.0https://creativecommons.org/licenses/..."You are free to use, remix, transform, and build upon the materialfor any purpose, even commercially. You must give appropriate credit." Conducted byPhilip Milman ► https://pmmusic.pro/ Funded ByLudwig ► / ludwigahgren Schlatt ► / jschlattlive COMPOSED BY / @officialphilman Hosted on Acast. See acast.com/privacy for more information.

Steven Martyn materializes at the Virtual Alexandria to discuss his book, Gnosis: Growing Sacred Culture: A Reclamation of Seed Spells and Divine Marriages. Step into a world where knowing comes from direct connection with the Godhead, moving beyond rational thought to re-member ancient stories and sacred culture. Discover how every thought, word, and action casts a "spell", magically infusing and shaping human civilization from its beginnings. We'll explore the "divine gifts" and "sacred marriages" with elemental beings that birthed foundational tools like fire, weaving, and agriculture, fundamentally transforming humanity. Steven will also unravel how our perception became "spellbound" by forgotten origins, and learn to consciously co-create a more integrated future. Get The Occult Elvis: https://amzn.to/4jnTjE4 Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/ Gnostic Tarot Readings: https://thegodabovegod.com/gnostic-tarot-reading/ The Gnostic Tarot: https://www.makeplayingcards.com/sell/synkrasis Homepage: https://thegodabovegod.com/ Patreon: https://www.patreon.com/aeonbyte AB Prime: https://thegodabovegod.com/members/subscription-levels/ Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288

In this Inside Burghley bonus episode, Nicole Brown visits the venue just three weeks before Defender Burghley Horse Trials kicks off for 2025. Event Director Martyn Johnson and Course Designer Derek di Grazia share exclusive insights on final preparations, from reversing the track direction for the first time since 2017 to reimagining iconic features like the Trout Hatchery. Episode Highlights Three Weeks to Go: Why this is crunch time for the Burghley team. A New Direction: How reversing the course changes the challenges for riders. Design Secrets: The small details — from tree placement to car positioning — that shape the way fences ride. Heritage Meets Innovation: Keeping legendary features like Lionbridge, the Leaf Pit, and Defender Valley fresh while showcasing sponsors. Fence to Watch: The revamped Trout Hatchery at the seven-minute mark. Ground Game: How the team is delivering top-class going despite a dry summer. Guests Martyn Johnson – Event Director, Defender Burghley Horse Trials Derek di Grazia – International Course Designer, Burghley Burghley Horse Trials Host Nicole Brown Check out the Burghley website here. Don't forget to follow us on Instagram and Facebook.

Two more weeks until the show returns so here is another Q&A from the Patreon vaults. Gary and Martyn deal with cult heroes, Everton in the European Cup, which English player would have benefitted most from a move abroad, whether Martyn can say anything nice about Celtic and much more! If you want weekly exclusive bonus shows, want your episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Starting in 2021, a shoplifting panic was hatched and spread by corporate media, cops, and politicians, resulting in life-or-death consequences (see: Banko Brown).  Damena Page called from SF county jail to report on the conditions, abuse, and how reporting abuse can result in retaliation.  Amy Martyn is a journalist based in the Bay, who's been covering the shoplifting panic since the beginning of the pandemic. America's absurd war on 'organized retail crime' (Amy Martyn, Business Insider) https://www.businessinsider.com/americas-war-organized-retail-crime-target-cvs-victorias-secret-2024-9  Women Languish at San Francisco's Jail for Years Without Answers—or Sunlight (Amy, The Appeal) https://theappeal.org/women-languish-at-san-franciscos-jail-for-years-without-answers-or-sunlight/ The Killing of Banko Brown (Toshio, The Nation) https://www.thenation.com/article/society/banko-brown-killing-san-francisco-crisis/ Sad Francisco episode: "Avenge Banko" https://episodes.fm/aHR0cHM6Ly9mZWVkcy5saWJzeW4uY29tLzQ0NTgyNC9yc3M/episode/ZTI4NDgxYzQtZmVjNy00MDUxLWE1ZTEtYmQ1ODA0MmE5ZDJi

This week James is joined by Martyn Redstone, or as many in the industry know him, Mr. AI. Martyn's been in recruitment for nearly two decades, with over a dozen years immersed in rec tech, and long before AI became the buzzword it is today, he was already helping recruiters craft smart, responsible automation strategies. From building some of the earliest recruitment chatbots to running the first AI and automation agency in our sector, Martyn's been right at the heart of conversational AI. James and Martyn dig into how technology is reshaping candidate experience, what recruitment can learn from e-commerce, and maybe even peek into that slightly dystopian future where AI talks to AI to find you your next job.The Marketing Rules Podcast is sponsored by RChill⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.rchilli.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#MarketingRules#TheVoiceOfRecruitmentMarketing⁠To connect with Martyn:⁠https://www.linkedin.com/in/mredstone/Learn more about James and ThinkinCircles:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://thinkincircles.com/ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.themarketingrules.com/⁠⁠⁠⁠⁠⁠

How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows I’ll name six problems with old-creation readings before laying out why a new creation approach makes sense. I presented this talk at the 2025 Unitarian Christian Alliance (UCA) conference in Uxbridge, England. Scroll down to see the full-length paper. For those listening to the audio, here’s a quick reference to Colossians 1.15-20 Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here’s Randy Leedy’s New Testament Diagram Here are the slides in the original PowerPoint format Download [13.82 MB] Here are the slides converted to PDF Loading... Taking too long? Reload document | Open in new tab Download [3.16 MB] To read the paper, simply scroll down or read it on Academia.edu.   Listen on Spotify   Listen on Apple Podcasts —— Links —— Check out these other papers by Sean Finnegan Support Restitutio by donating here Join our Restitutio Facebook Group and follow Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan?  Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Below is the paper presented on July 25, 2025 in Uxbridge, England at the 2nd annual UCA UK Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Colossians 1.16: Old Creation or New Creation? by Sean P. Finnegan Abstract  How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows, I will explain the difficulties with the various old creation readings of Col 1.16 along with five reasons for a new creation approach. Then I'll provide a new creation reading of Col 1.16 before summarizing my findings in the conclusion. Introduction  Colossians 1.15-20 is a fascinating text of great importance for Christology. Commonly understood to be a hymn, it is fascinating in its cosmic scope and elevated Christology. Although many commentators interpret Paul[1] to say that Christ created the universe in his pre-existent state in Col 1.16, not all scholars see it that way. For example, Edward Schillebeeckx writes, “There is no mention in this text of pre-existence in the Trinitarian sense.”[2] Rather he sees “an eschatological pre-existence, characteristic of wisdom and apocalyptic.”[3] G. B. Caird agreed that Paul's focus in Col. 1.15-20 was not pre-existence (contra Lightfoot), rather, “The main thread of Paul's thought, then, is the manhood of Christ.”[4] In other words, “All that has been said in vv. 15-18 can be said of the historical Jesus.”[5] James Dunn also denied that Paul saw Christ as God's agent in creation in Col 1.15-20, claiming that such an interpretation was “to read imaginative metaphor in a pedantically literal way.”[6] James McGrath argued that “Jesus is the one through whom God's new creation takes place.” [7] Andrew Perriman likewise noted, “There is no reference to the creation of heaven and earth, light and darkness, sea and dry land, lights in the heavens, vegetation, or living creatures,”[8] also preferring a new creation approach.[9] To understand why such a broad range of scholars diverge from the old creation interpretation of Col 1.16, we will examine several contextual, structural, and exegetical problems. While explaining these, I'll also put forward four reasons to interpret Col 1.16 as new creation. Then I'll provide a fifth before giving a new creation reading of Col 1.15-20. But before going any further, let's familiarize ourselves with the text and structure. The Form of Col 1.15-20  To get our bearings, let me begin by providing a translation,[10] carefully structured to show the two strophes.[11] Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here I've followed the two-strophe structure (1.15-18a and 18b-20) noted more than a century ago by the classical philologist Eduard Norden[13] and repeated by James Robinson,[14] Edward Lohse,[15] Edward Schweizer,[16] James Dunn,[17] Ben Witherington III,[18] and William Lane[19] among others. By lining up the parallel lines of the two strophes, we can clearly see the poetic form. Strophe 1 15a who is (the) image… 15b firstborn of all creation 16a for in him were created all things… 16e  all things have been created through him… Strophe 2 18b who is (the) beginning, 18c firstborn from the dead … 19 for in him was pleased all… 20a and through him to reconcile all things in him… Such striking repeated language between the two strophes means that we should be careful to maintain the parallels between them and not take a grammatical or exegetical position on a word or phrase that would disconnect it from the parallel line in the other strophe. Some scholars, including F. F. Bruce,[20] Michael Bird,[21] David Pao,[22] among others proposed vv. 17-18a as an independent transitional link between the two strophes. Lohse explained the motivation for this unlikely innovation as follows. Above all, it is curious that at the end of the first, cosmologically oriented strophe, Christ is suddenly referred to as the “head of the body, the church” (1:18a κεφαλή τοῦ σώματος τῆς ἐκκλησίας). Considering its content, this statement would have to be connected with the second strophe which is characterized by soteriological statements. The structure of the hymn, however, places it in the first strophe.[23] For interpreters who prefer to think of the first strophe as cosmogony and the second as soteriology, a line about Christ's headship over the church doesn't fit very well. They restructure the form based on their interpretation of the content. Such a policy reverses the order of operations. One should determine the form and then interpret the content in light of structure. Lohse was right to reject the addition of a new transitional bridge between the two strophes. He called it “out of the question” since vv. 17-18a underscore “all things” and “serve as a summary that brings the first strophe to a conclusion.”[24] Now that we've oriented ourselves to some degree, let's consider old creation readings of Col 1.16 and the problems that arise when reading it that way. Old Creation Readings  Within the old creation paradigm for Col 1.16 we can discern three groups: those who see (A) Christ as the agent by whom God created, (B) Wisdom as the agent, and (C) Christ as the purpose of creation. Although space won't allow me to interact with each of these in detail, I will offer a brief critique of these three approaches. As a reminder, here is our text in both Greek and English. Colossians 1.16 16a      ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα 16b                  ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, 16c                  τὰ ὁρατὰ καὶ τὰ ἀόρατα, 16d                  εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· 16e      τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 1. Christ as the Agent of Creation Scot McKnight is representative in his claim that “The emphasis of the first stanza is Christ as the agent of creation … and the second is Christ as the agent of redemption.”[25] This view sees the phrase “in him were created all things” as Christ creating the universe in the beginning. However, this position has six problems with it. Firstly, the context of the poem—both before (vv. 13-14) and after (vv. 21-22)—is clearly soteriological not cosmogonical.[26] By inserting vv. 15-20 into the text after vv. 13-14, Paul connected the two together.[27] V. 15 begins with ὅς ἐστιν (who is), which makes it grammatically dependent on vv. 13-14. “It is widely accepted,” wrote Dunn, “that this passage is a pre-Pauline hymn interpolated and interpreted to greater or less extent by Paul.”[28] By placing the poem into a redemptive frame, Paul indicated how he interpreted it. The fact that God “rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son” is the controlling context (v. 13).[29] As I will show below, I believe vv. 15-20 are ecclesiology not protology, since ecclesiology naturally flows from soteriology. Rather than remaining in the old domain of darkness, vulnerable to malevolent spiritual powers of this age, Colossian Christians are transferred into the new domain of Christ. The context makes it more natural to interpret the creation language of vv. 15-16 in light of Christ's redemptive work—as references to new creation rather than old creation. Doing so retains the contextual frame rather than jumping back to the beginning of time. A second problem arises when we consider the phrase “image of the invisible God” in v. 15. Although some see a Stoic or Wisdom reference here, I agree with F. F. Bruce who said, “No reader conversant with the OT scriptures, on reading these words of Paul, could fail to be reminded of the statement in Gen. 1:26f., that man was created by God ‘in his own image.'”[30] Immediately after making humanity in his own image, God blessed us with dominion over the earth. Philo also connected humanity's image of God with “the rulership over the earthly realms.”[31] But if the Christ of v. 15 is the pre-existent son prior to his incarnation, as the old creation model posits, “How can he be the ‘image of God,'” asked Eduard Schweizer, since “the one who is thus described here is not the earthly Jesus?”[32] It is precisely by virtue of his humanity that Jesus is the image of God not his pre-existence.[33] Thus, image-of-God language points us to the creation of a new humanity. A third problem is that “firstborn of all creation” prima facia implies that Christ is a member of creation (a partitive genitive). This is how Paul thought about Christ as firstborn in Rom 8.29 when he called Christ “firstborn among many brothers and sisters.” Clearly he saw Christ as a member of the “ἀδελφοῖς” (brothers and sisters). Furthermore, “πρωτότοκος πάσης κτίσεως” (firstborn of all creation) in v. 15 parallels “πρωτότοκος ἐκ τῶν νεκρῶν” (firstborn from the dead) v. 18. Although the former (v. 15) can be taken as a genitive of subordination (firstborn over creation) or as a partitive genitive (firstborn of creation), the latter (v. 18) is unambiguously partitive. Because v. 18 includes the word ἐκ (from/out of), instead of a multivalent genitive, it must mean that Jesus was himself a member of the dead prior to his resurrection. Likewise, he was the firstborn member of creation. To take v. 15 as a genitive of subordination and v. 18 in a partitive sense allows theology to drive exegesis over against the clear structural link between v. 15b and v. 18c. In fact, as the BDAG noted, Christ is “the firstborn of a new humanity.”[34] He is chronologically born first and, by virtue of that, also preeminent.[35] Fourthly, the phrase, “ἐν αὐτῷ” (in him), implies soteriology not protology as it does throughout the Pauline corpus. The prepositional phrases “in Christ,” “in the Lord,” “in him,” and others that are similar occur more than a hundred times in Paul's epistles. McKnight elucidated the sense nicely: “This expression, then, is the inaugurated eschatological reality into which the Christian has been placed, and it also evokes the new-creation realities that a person discovers.”[36] Creation in Christ is not likely to refer to Genesis creation. In fact, apart from Col 1.16, there is no text within Paul or the rest of the Bible that speaks of the origin of the universe as something created “in Christ.”[37] Sadly translators routinely obscure this fact by translating “ἐν αὐτῷ” as “by him.”[38] Amazingly, the NASB and ESV render “ἐν αὐτῷ” as “in him” in every other usage apart from Col 1.16![39] For the sake of consistency, it makes better sense to render “ἐν αὐτῷ” as “in him” and let the reader decide how to interpret it. Fifthly, the line, “and he is the head of the body, the Church” (v. 18a) clearly roots the first strophe in redemptive history not creation. Our English translations follow Robert Estienne's verse divisions, which confusingly combine the last line of the first strophe (v. 18a) and the first line of the second (v. 18b), obscuring the native poetic structure. As I made the case above, the structure of the text breaks into two strophes with v. 18a included in the first one. As I mentioned earlier, vv. 15-20 are a pre-existing poem that Paul has modified and incorporated into the text of Colossians. Ralph Martin pointed out that the poem contains “no less than five hapax legomena” and “about ten non-Pauline expressions.”[40] Additionally, there appear to be awkward additions that disrupt the symmetry. These additions are the most explicitly Christian material. It is likely that the original said, “and he is the head of the body” to which Paul appended “the church.” Edward Schillebeeckx commented on this. In Hellenistic terms this must primarily mean that he gives life and existence to the cosmos. Here, however, Colossians drastically corrects the ideas … The correction made by Colossians is to understand ‘body' as a reference to the church, and not the cosmos. This alters the whole perspective of the cultural and religious setting … The cosmic background is reinterpreted in terms of salvation history and ecclesiology. In fact Christ is already exercising his lordship over the world now … however, he is doing this only as the head of the church, his body, to which he gives life and strength. Thus Colossians claims that the church alone, rather than the cosmos, is the body of Christ.[41] If this is true, it shows Paul's careful concern to disallow a strictly old creation or protological reading of the first strophe. For by inserting “of the church,” he has limited the context of the first strophe to the Christ event. “The addition of ‘the church,'” wrote Dunn, “indicates that for Paul at any rate the two strophes were not dealing with two clearly distinct subjects (cosmology and soteriology).”[42] Karl-Joseph Kuschel wrote, “The answer would seem to be he wanted to ‘disturb' a possible cosmological-protological fancy in the confession of Christ … to prevent Christ from becoming a purely mythical heavenly being.”[43] Thus Paul's addition shows us he interpreted the creation of v16 as new creation. Lastly, theological concerns arise when taking Col 1.16 as old creation. The most obvious is that given the partitive genitive of v. 15, we are left affirming the so-called Arian position that God created Christ as the firstborn who, in turn, created everything else. Another thorn in the side of this view is God's insistence elsewhere to be the solo creator (Isa 44.24; cf. 45.18). On the strength of this fact, modalism comes forward to save the day while leaving new problems in its wake. However, recognizing Col 1.15-20 as new creation avoids such theological conundrums. 2. Wisdom as the Agent of Creation Dustin Smith noted, “The christological hymn contains no less than nine characteristics of the wisdom of God (e.g., “image,” “firstborn,” agent of creation, preceding all things, holding all things together) that are reapplied to the figure of Jesus.”[44] Some suggest that Col 1.15-20 is actually a hymn to Wisdom that Paul Christianized.[45] The idea is that God created the universe through his divine Wisdom, which is now embodied or incarnate in Christ. Dunn explained it as follows. If then Christ is what God's power/wisdom came to be recognized as, of Christ it can be said what was said first of wisdom—that ‘in him (the divine wisdom now embodied in Christ) were created all things.' In other words the language may be used here to indicate the continuity between God's creative power and Christ without the implication being intended that Christ himself was active in creation.[46] Before pointing out some problems, I must admit much of this perspective is quite noncontroversial. That Jewish literature identified Wisdom as God's creative agent, that there are linguistic parallels between Col 1.15-20 and Wisdom, and that the historical Jesus uniquely embodied Wisdom to an unprecedented degree are not up for debate. Did Paul expect his readers to pick up on the linguistic parallels? Afterall, he could have just said “in her were created all things” in v. 16, clearly making the connection with the grammatically feminine σοφία (Wisdom). Better yet, he could have said, “in Wisdom were created all things.” Even if the poem was originally to Wisdom, Paul has thoroughly Christianized it, applying to Christ what had been said of Wisdom. However, the most significant defeater for this view is that applying Wisdom vocabulary to Christ only works one way. Wisdom has found her home in Christ. This doesn't mean we can attribute to Christ what Wisdom did before she indwelt him any more than we can attribute to the living descendants of Nazis the horrific deeds of their ancestors. Perriman's critique is correct: “The point is not that the act of creation was Christlike, rather the reverse: recent events have been creation-like. The death and resurrection of Jesus are represented as the profoundly creative event in which the wisdom of God is again dynamically engaged, by which a new world order has come about.”[47] Once again a new creation approach makes better sense of the text. 3. Christ as the Purpose of Creation Another approach is to take ἐν αὐτῷ (in him) in a telic sense. Martha King, a linguist with SIL, said the phrase can mean “in association with Christ everything was created” or “in connection with Christ all things were created.”[48] Lexicographer, Joseph Thayer, sharpened the sense with the translation, “[I]n him resides the cause why all things were originally created.”[49] William MacDonald's translation brought this out even more with the phrase, “because for him everything … was created.”[50] The idea is that God's act of creation in the beginning was with Christ in view. As Eric Chang noted, “Christ is the reason God created all things.”[51] G. B. Caird said, “He is the embodiment of that purpose of God which underlies the whole creation.”[52] The idea is one of predestination not agency.[53] Christ was the goal for which God created all things. A weakness of this view is that purpose is better expressed using εἰς or δία with an accusative than ἐν. Secondly, the parallel line in the second strophe (v. 19) employs “ἐν αὐτῷ” in a clearly locative sense: “in him all the fullness was pleased to dwell.” So even though “ἐν αὐτῷ” could imply purpose, in this context it much more likely refers to location. Lastly, Paul mentioned the sense of purpose at the end of v. 16 with “εἰς αὐτὸν ἔκτισται” (for him has been created), so it would be repetitive to take “ἐν αὐτῷ” that way as well. To sum up, the three positions that see Col 1.16 as a reference to old creation all have significant problems. With these in mind, let us turn our attention to consider a fourth possibility: that Paul has in mind new creation. Reasons for a New Creation Reading I've already provided four reasons why Col 1.15-20 refers to new creation: (1) calling Christ the image of God points to the new humanity begun in Christ as the last Adam;[54] (2) since the firstborn of the old creation was Adam (or, perhaps, Seth), Jesus must be the firstborn of the new creation; (3) saying Jesus is the head of the church, limits the focus for the first strophe to the time following the Christ event; (4) the context of the poem, both before (vv. 13-14) and after (vv. 21-22) is soteriological, making an old creation paradigm awkward, while a new creation view fits perfectly. The Catholic priest and professor, Franz Zeilinger, summarized the situation nicely: “Christ is (through his resurrection from the realm of death) Lord over the possession granted to him, of which he is the ἀρχή (beginning) and archetype, … and head and beginning of the eschatological new creation!”[55] Additionally, a new creation paradigm fits best with Paul's elaboration of what visible and invisible things in heaven and on earth he has in mind. Once again, here's our text. 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him By specifying thrones, dominions, rulers, and authorities, we discern Paul's train of thought. Form critics are quick to point out that v. 16d is Paul's addition to the poem. Without it, the reader may have thought of sky, land, and animals—old creation. However, with v. 16d present, we direct our attention to political realities not God's creative power or engineering genius. Martha King noted the two possible meanings for εἴτε: (1) specifying the “invisible things” or (2) giving examples of “all things.” Taking the second view, we read “in him were created all things, including thrones, dominions, rulers, and authorities.”[56] Randy Leedy also presented this position in his sentence diagrams, identifying v. 16d as equivalent to v. 16c and v. 16b, all of which modify τὰ πάντα (all things) at the end of v. 16a. (See Appendix for Leedy's diagram.) Perriman pressed home the point when he wrote: The fact is that any interpretation that takes verse 16 to be a reference to the original creation has to account for the narrow range of created things explicitly listed. … The Colossians verse mentions only the creation of political entities—thrones, lordships, rulers and authorities, visible and invisible—either in the already existing heaven or on the already existing and, presumably, populated earth. What this speaks of is a new governmental order consisting of both invisible-heavenly and visibly-earthly entities.”[57] Understanding v. 16d as equivalent to “all things” in v. 16a nicely coheres with a new-creation paradigm. However, taken the other way—as an elaboration of only the invisible created realities—v. 16d introduces an asymmetrical and clumsy appendix. A New Creation Reading of Col 1.16 Now that we've considered some problems with old creation views and some reasons to read Col 1.16 from a new creation perspective, let's consider how a new creation reading works. New creation is all about the new breaking into the old, the future into the present. G. F. Wessels said, “Paul made clear that there is a present realized aspect of salvation, as well as a future, still outstanding aspect, which will only be realized at the eschaton.”[58] New creation, likewise, has future and present realities. Exiting Old Creation Before becoming part of the new creation, one must exit the old creation. “Our old humanity was co-crucified“ (Rom 6.6). “With Christ you died to the elemental principles of the world” (Col 2.20). “As many as were baptized into Christ Jesus, were baptized into his death” (Rom 6.3). We were “co-buried with him through baptism into the death … having been united with the likeness of his death” (Rom 6.4-5). Our death with him through baptism kills our allegiance and submission to the old powers and the old way of life “in which you formerly walked according to the zeitgeist of this world, according to the rule of the authority of the air, the spirit which now works in the children of disobedience” (Eph 2.2). Entering New Creation As death is the only way out of the old creation, so resurrection is the only way into the new creation. “You have been co-raised with Christ” (Col 3.1). God “co-made-alive us together with him” (Col 2.13).[59] By virtue of our union with Christ, we ourselves are already “co-raised and co-seated us in the heavenlies in Christ Jesus” (Eph 2.6). The result of this is that “we also may walk in newness of life” (Rom 6.4). For those who are “in Christ, (there is) a new creation; the old has passed away, behold (the) new has come into existence” (2 Cor 5.17). “They have been ‘transported,'” wrote Schillebeeckx, “they already dwell above in Christ's heavenly sphere of influence (Col 1.13)—the soma Christou … that is the church!”[60] Community For the people of God, “neither circumcision is anything nor uncircumcision but a new creation” is what matters (Gal 6.15). Those who “are clothed with the new” are “being renewed in knowledge according to the image of him who created, where there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, (or) free, but Christ (is) all and in all” (Col 3.10-11). Through Christ God has nullified the law “in order that he might create the two into one new humanity in him” (Eph 2.14-15). Thus, within new creation, ethnic identity still exists, but it is relativized, our identity in Christ taking priority ahead of other affiliations and duties. Lifestyle When the lost become saved through faith, they become his creation (ποίημα), “created in Christ Jesus for good works” (Eph 2.10). This means we are to “lay aside the former way of life, the old humanity corrupted according to deceitful desires” and instead be clothed with “the new humanity created according to God in righteousness and holiness of the truth” (Eph 4.22-24). Rather than lying to one another, we must “strip off the old humanity with its way of acting” and “be clothed with the new (humanity), renewed in knowledge according to the image of the one who created it” (Col 3.9-10). “The ones who are Christ's have crucified the flesh with the passions and the lusts” and instead “walk by the spirit” (Gal 5.24-25). Ultimately, All Creation Although new creation is currently limited to those who voluntarily recognize Jesus as Lord, all “creation is waiting with eager expectation for the unveiling of the children of God” (Rom 8.19). Because of the Christ event, the created order eagerly awaits the day when it will escape “the enslavement of corruption” and gain “the freedom of the glory of the children of God” (v. 21). Like a bone out of joint, creation does not function properly. Once Christ sets it right, it will return to its proper order and operation under humanity's wise and capable rulership in the eschaton. Eschatology God predetermined that those who believe will be “conformed to the image of his son, that he be firstborn among many brothers and sisters” (Rom 8.29). Thus, the resurrected Christ is the prototype, “the first fruits of those who have fallen asleep” (1 Cor 15.20). Whereas “in Adam all die, so also in Christ all will be made alive” (v. 22). We await Christ's return to “transform the body of our humble station (that it be) shaped to his glorious body according to the energy which makes him able to also to subject all things to himself.” (Phil 3.21). This is the end goal of new creation: resurrected subjects of God's kingdom joyfully living in a renewed world without mourning, crying, and pain forevermore (Isa 65.17-25; Rev 21-22). The Powers Taking Col 1.16 as a new creation text adds key information about the present governing powers to this richly textured picture. In Christ God created thrones, dominions, rulers, and authorities. He made these through Christ and for Christ with the result that Christ himself is before all things, and in Christ all things hold together (Col 1.17). He is the head of the body, the Church (Col 1.18). We find very similar language repeated in Ephesians in the context of Christ's exaltation.[61] Ephesians 1.20-23 20 Which [power] he energized in Christ having raised him from the dead and seated (him) on his right (hand) in the heavenlies 21 far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come; 22 and he subjected all things under his feet and gave him (as) head over all things in the Church, 23 which is his body, the fullness of the one who fills all things in all. The parallels are striking. Both speak of Christ's resurrection, Christ's exalted position of authority over all the powers, Christ's role as head of the church, and both mention the fullness. It's easy to miss the connection between these two passages since most think of Eph 1.20-22 as ascension theology and Col 1.15-20 as creation theology. But, if we adjust our thinking to regard Col 1.16 as new creation, we see how the two fit together. In Ephesians we see Christ's ascension to God's right hand as the reason for a cosmic reordering of authorities with the result that all rule, authority, power, and dominion are subjected to him. (Though we may be accustomed to reading these powers in Eph 1.21 as only malevolent owing to Eph 2.2 and 6.12, the list here must be mixed, since only benevolent powers will survive the final judgement and continue into the age to come.) Instead of exaltation, in Colossians Paul employed the language of creation to describe Christ's relation to the powers. Perhaps lesser terms like reassign, reorder, or establish were just too small to adequately express the magnitude of how the Christ event has changed the world—both in heaven and on earth. The only term big enough to convey the new situation was “creation”—the very same word he routinely used elsewhere with the meaning of new creation.[62] We can gain more insight by considering what the powers of Eph 1.21 and Col 1.16 mean. McKnight saw them “as earthly, systemic manifestations of (perhaps fallen) angelic powers—hence, the systemic worldly, sociopolitical manifestations of cosmic/angelic rebellion against God.”[63] I partially agree with McKnight here. He's right to see the powers as both heavenly and earthly, or better, as the heavenly component of the earthly sociopolitical realities, but he has not made room for the new authority structures created in Christ. John Schoenheit helpfully explained it this way: Not only did Jesus create his Church out of Jew and Gentile, he had to create the structure and positions that would allow it to function, both in the spiritual world (positions for the angels that would minister to the Church—see Rev. 1:1, “his angel”) and in the physical world (positions and ministries here on earth—see Rom. 12:4-8; Eph. 4:7-11).[64] We must never forget that Paul has an apocalyptic worldview—a perspective that seeks to unveil the heavenly reality behind the earthly. He believed in powers of darkness and powers of light. In Christ were created thrones, dominions, rulers, and authorities (Col 1.16). He is “the head of all rule and authority” (Col 2.10). These new creation realities make progress against the old powers that still hold sway in the world outside the Church. Although the old powers are still at work, those who are in Christ enjoy his protection. With respect to the Church, he has already “disarmed the rulers and authorities” (Col 2.15). We can don “the armor of God that we be able to stand against the methods of the devil” (Eph 6.11) and “subduing everything, to stand” (v. 13). We find glimpses of this heavenly reality scattered in other places in the Bible. Peter mentioned how Christ “is on the right hand of God, having gone into heaven, angels and authorities and power having been subjected to him” (1 Pet 3.22). In John's Revelation, he addressed each of the seven letters to the angels of their respective churches.[65] Although it's hard for us to get details on precisely what happened at Christ's ascension, something major occurred, not just on earth, but also in the spiritual realm. Jesus's last recorded words in Matthew are: “all authority in heaven and upon earth was given to me” (Mat 28.18-20). Presumably such a statement implies that prior to his resurrection Jesus did not have all authority in heaven and earth. It didn't exist until it was created. Similarly, because of his death, resurrection, and ascension, Christ has “become so much better than the angels as the name he has inherited is superior to them” (Heb 1.4). Once again, the text implies that Christ was not already superior to the angels, but “after making purification of the sins, he sat on the right hand of the majesty on high” at which time he became preeminent (Heb 1.3). Perhaps this also explains something about why Christ “proclaimed to the spirits in prison” (1 Pet 3.19). Another possibility is that Christ's ascension (Rev 12.5) triggered a war in heaven (v. 7) with the result that the dragon and his angels suffered defeat (v. 8) and were thrown out of heaven down to the earth (v. 9). Sadly, for most of the history of the church we have missed this Jewish apocalyptic approach that was obvious to Paul, limiting salvation to individual sins and improved morality.[66] Only in the twentieth century did interpreters begin to see the cosmic aspect of new creation. Margaret Thrall wrote the following. The Christ-event is the turning-point of the whole world … This Christ ‘in whom' the believer lives is the last Adam, the inaugurator of the new eschatological humanity. … Paul is saying that if anyone exists ‘in Christ', that person is a newly-created being. … In principle, through the Christ-event and in the person of Christ, the new world and the new age are already objective realities.[67] New creation is, in the words of J. Louis Martyn “categorically cosmic and emphatically apocalyptic.”[68] In fact, “The advent of the Son and of his Spirit is thus the cosmic apocalyptic event.”[69] In Christ is the beginning of a whole new creation, an intersecting community of angelic and human beings spanning heaven and earth. The interlocking of earthly (visible) and heavenly (invisible) authority structures points to Paul's apocalyptic holism. The Church was not on her own to face the ravages of Rome's mad love affair with violence and power. In Christ, people were no longer susceptible to the whims of the gods that have wreaked so much havoc from time immemorial.[70] No, the Church is Christ's body under his direct supervision and protection. As a result, the Church is the eschatological cosmic community. It is not merely a social club; it has prophetic and cosmic dimensions. Prophetically, the Church points to the eschaton when all of humanity will behave then how the Church already strives to live now—by the spirit instead of the flesh (Gal 5.16-25). Cosmically, the Church is not confined to the earth. There is a heavenly dimension with authority structures instantiated under Christ to partner with the earthly assemblies. God's “plan for the fulness of the times” is “to head up all thing in the Christ, the things upon the heavens and the things upon the earth in him” (Eph 1.10). Although this is his eschatological vision, Zeilinger pointed out that it is already happening. [T]he eschatological world given in Christ is realized within the still-existing earthly creation through the inclusion of the human being in Christ, the exalted one, by means of the proclamation of salvation and baptism. The eschaton spreads throughout the world in the kerygma and becomes reality, in that the human being, through baptism, becomes part of Christ—that is, in unity with him, dies to the claim of the στοιχεῖα τοῦ κόσμου (2.20) and is raised with him to receive his eschatological life. The people thus incorporated into the exalted Christ thereby form, in him and with him, the new creation of the eschaton within the old! The body of Christ is thus recognizable as the expanding Church. In it, heavenly and earthly space form, in a certain sense, a unity.[71] The Church is a counter society, and embassy of the future kingdom shining the light of the age to come into the present in the power of the spirit with the protection of Christ and his heavenly powers over against the powers of darkness, who/which are still quite active—especially in the political realities of our present evil age (Gal 1.4). We bend the knee to the cosmic Christ now in anticipation of the day when “every knee may bend: heavenly and earthly and subterranean” (Phil 2.10) and “every tongue may confess that Jesus Christ (is) Lord” (v. 11). Christ's destiny is to fulfil the original Adamic mandate to multiply, fill, and have dominion over the earth (Gen 1.28). He has already received all authority in heaven and earth (Mat 28.18). God has given him “dominion over the works of your hands and put all things under his feet” as the quintessential man (Ps 8.6). Even so, “Now we do not yet see all things subjected to him” (Heb 2.8), but when he comes “he will reign into the ages of the ages” (Rev 11.15). Until then, he calls the Church to recognize his preeminence and give him total allegiance both in word and deed. Conclusion We began by establishing that the structure of the poetic unit in Col 1.15-20 breaks into two strophes (15-18a and 18b-20). We noted that Paul likely incorporated pre-existing material into Colossians, editing it as he saw fit. Then we considered the problems with the three old creation readings: (A) Christ as the agent of creation, (B) Wisdom as the agent of creation, and (C) Christ as the purpose of creation. In the course of critiquing (A), which is by far most popular, we observed several reasons to think Col 1.16 pertained to new creation, including (1) the image of God language in v. 15a, (2) the firstborn of all creation language in v. 15b, (3) the head of the Church language in v. 18a, and (4) the soteriological context (frame) of the poem (vv. 13-14, 21-22). To this I added a fifth syntactical reason that 16d as an elaboration of “τἀ πάντα” (all things) of 16a. Next, we explored the idea of new creation, especially within Paul's epistles, to find a deep and richly textured paradigm for interpreting God's redemptive and expanding sphere of influence (in Christ) breaking into the hostile world. We saw that new Christians die and rise with Christ, ending their association with the old and beginning again as a part of the new—a community where old racial, legal, and status divisions no longer matter, where members put off the old way of living and instead become clothed with the new humanity, where people look forward to and live in light of the ultimate transformation to be brought about at the coming of Christ. Rather than limiting new creation to the salvation of individuals, or even the sanctifying experience of the community, we saw that it also includes spiritual powers both “in the heavens and upon the earth, the visible and the invisible, whether thrones or dominions or rulers or authorities” (Col 1.16). Reading Col 1.15-20 along with Eph 1.20-23 we connected God's creation of the powers in Christ with his exaltation of Christ to his right hand “far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come” (Eph 1.21). The point from both texts is clear: as “the head of the body, the Church” (Col 1.18; Eph 1.22), Christ is “before all things” (Col 1.17), “first in all things” (Col 1.18), and “far above all” (Eph 1.21), since God has “subjected all things under his feet” (Eph 1.22). Christ is preeminent as the firstborn of all new creation, “the new Adam … the starting point where new creation took place.”[72] Although the old powers still hold sway in the world, those in the interlocked heaven-and-earth new creation domain where Christ is the head, enjoy his protection if they remain “in the faith established and steadfast and not shifting away from the hope of the gospel” (Col 1.23). This interpretation has several significant advantages. It fits into Paul's apocalyptic way of thinking about Christ's advent and exaltation. It also holds together the first strophe of the poem as a unit. Additionally, it makes better sense of the context. (The ecclesiology of Col 1.15-18a follows logically from the soteriological context of vv. 13-14.) Lastly, it is compatible with a wide range of Christological options. Appendix Here is Col 1.16 from Leedy's sentence diagrams.[73] Of note is how he equates the τὰ πάντα of 16a with 16c and 16d rather than seeing 16d as an elaboration of τά ὁρατά. Bibliography Bauer, Walter, Frederick William  Danker, William F. Arndt, F. Gingrich, Kurt Aland, Barbara Aland, and Viktor Reichmann. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: The University of Chicago Press, 2000. Bird, Michael F. Colossians and Philemon. A New Covenant Commentary. Cambridge, England: The Lutterworth Press, 2009. Brown, Anna Shoffner. “Nothing ‘Mere’ About a Man in the Image of God.” Paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022. Bruce, E. K. Simpson and F. F. The Epistles to the Ephesians and the Colossians. The New International Commentary on the New Testament, edited by Ned B. Stonehouse. Grand Rapids, MI: Eerdmans, 1957. Buzzard, Anthony F. Jesus Was Not a Trinitarian. Morrow, GA: Restoration Fellowship, 2007. Caird, G. B. New Testament Theology. Edited by L. D. Hurst. Oxford, England: Clarendon Press, 2002. Caird, G. B. Paul’s Letters from Prison. New Clarendon Bible, edited by H. F. D. Sparks. Oxford, England: Oxford University Press, 1976. Carden, Robert. One God: The Unfinished Reformation. Revised ed. Naperville, IL: Grace Christian Press, 2016. Chang, Eric H. H. The Only Perfect Man. Edited by Bentley C. F. Chang. 2nd ed. Montreal, QC: Christian Disciples Church Publishers, 2017. Deuble, Jeff. Christ before Creeds. Latham, NY: Living Hope International Ministries, 2021. Dunn, James D. G. Christology in the Making. 2nd ed. Grand Rapids, MI: Eerdmans, 1996. Dunn, James D. G. The Epistles to the Colossians and to Philemon. New International Greek Testament Commentary, edited by Gasque Marshall, Hagner. Grand Rapids, MI: Eerdmans, 1996. Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2019. King, Martha. An Exegetical Summary of Colossians. Dallas, TX: SIL International, 1992. Kuschel, Karl-Joseph. Born before All Time? Translated by John Bowden. New York, NY: Crossroad, 1992. Originally published as Beforen vor aller Zeit? Lane, William L. The New Testament Page by Page. Open Your Bible Commentary, edited by Martin Manser. Bath, UK: Creative 4 International, 2013. Leedy, Randy A. The Greek New Testament Sentence Diagrams. Norfolk, VA: Bible Works, 2006. Lohse, Edward. Colossians and Philemon. Hermeneia. Minneapolis, MN: Fortress Press, 1971. MacDonald, William Graham. The Idiomatic Translation of the New Testament. Norfolk, VA: Bibleworks, 2012. Mark H. Graeser, John A. Lynn, John W. Schoenheit. One God & One Lord. 4th ed. Martinsville, IN: Spirit & Truth Fellowship International, 2010. Martin, Ralph. “An Early Christian Hymn (Col. 1:15-20).” The Evangelical Quarterly 36, no. 4 (1964): 195–205. Martyn, J. Louis. Theological Issues in the Letters of Paul. Nashville, TN: Abingdon Press, 1997. McGrath, James F. The Only True God: Early Christian Monotheism in Its Jewish Context. Urbana, IL: University of Illinois Press, 2009. McKnight, Scot. The Letter to the Colossians. New International Commentary on the New Testament, edited by Joel B. Green. Grand Rapids, MI: Eerdmans, 2018. Norden, Eduard. Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede. 4th ed. Stuttgart, Germany: B. G. Teubner, 1956. Originally published as 1913. Pao, David. Colossians and Philemon. Zondervan Exegetical Commentary of the New Testament, edited by Clinton E. Arnold. Grand Rapid, MI: Zondervan, 2012. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philo. The Works of Philo. The Norwegian Philo Concordance Project. Edited by Kåre Fuglseth Peder Borgen, Roald Skarsten. Piscataway, NJ: Gorgias Press, 2005. Robinson, James M. “A Formal Analysis of Colossians 1:15-20.” Journal of Biblical Literature 76, no. 4 (1957): 270–87. Schillebeeckx, Eduard. Christ: The Experience of Jesus as Lord. Translated by John Bowden. New York, NY: The Seabury Press, 1977. Schoberg, Gerry. Perspectives of Jesus in the Writings of Paul. Eugene, OR: Pickwick Publications, 2013. Schweizer, Eduard. The Letter to the Colossians. Translated by Andrew Chester. Minneapolis, MN: Augsburg Publishing House, 1982. Smith, Dustin R. Wisdom Christology in the Gospel of John. Eugene, OR: Wipf & Stock, 2024. Snedeker, Donald R. Our Heavenly Father Has No Equals. Bethesda, MD: International Scholars Publications, 1998. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Thrall, Margaret. The Second Epistle to the Corinthians. Vol. 1. The International Critical Commentary, edited by C. E. B. Cranfield J. A. Emerton, G. N. Stanton. Edinburgh, Scotland: T&T Clark, 1994. Wachtel, William M. “Colossians 1:15-20–Preexistence or Preeminence?” Paper presented at the 14th Theological Conference, McDonough, GA, 2005. Wessels, G. F. “The Eschatology of Colossians and Ephesians.” Neotestamentica 21, no. 2 (1987): 183–202. Witherington III, Ben The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles. Grand Rapids, MI: Eerdmans, 2007. Yates, Roy. The Epistle to the Colossians. London: Epworth Press, 1993. Zeilinger, Franz. Der Erstgeborene Der Schöpfung. Wien, Österreich: Herder, 1974. Footnotes [1] Since the nineteenth century biblical scholars have been divided over whether Paul wrote Colossians. One of the major reasons for thinking Paul didn't write Colossians is his exalted Christology—the very conclusion this paper seeks to undermine. A second major factor to argue against Pauline authorship is the difference in vocabulary, but this is explainable if Paul used a different amanuensis. The theologically more cosmic emphasis (also evident in Ephesians) is likely due to Paul's time in prison to reflect and expand his understanding of the Christ event. Lastly, the proto-Gnostic hints in Colossians do not require dating the epistle outside of Paul's time. Although Gnosticism flourished at the beginning of the second century, it was likely already beginning to incubate in Paul's time. [2] Eduard Schillebeeckx, Christ: The Experience of Jesus as Lord, trans. John Bowden (New York, NY: The Seabury Press, 1977), 185. [3] Schillebeeckx, 185. [4] G. B. Caird, Paul’s Letters from Prison, New Clarendon Bible, ed. H. F. D. Sparks (Oxford, England: Oxford University Press, 1976), 177. [5] Caird, 181. [6] James D. G. Dunn, The Epistles to the Colossians and to Philemon, New International Greek Testament Commentary, ed. Gasque Marshall, Hagner (Grand Rapids, MI: Eerdmans, 1996), 91. “[W]hat at first reads as a straightforward assertion of Christ's pre-existenct activity in creation becomes on closer analysis an assertion which is rather more profound—not of Christ as such present with God in the beginning, nor of Christ as identified with a pre-existent hypostasis or divine being (Wisdom) beside God, but of Christ as embodying and expressing (and defining) that power of God which is the manifestation of God in and to his creation.” (Italics in original.) James D. G. Dunn, Christology in the Making, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996), 194. [7] James F. McGrath, The Only True God: Early Christian Monotheism in Its Jewish Context (Urbana, IL: University of Illinois Press, 2009), 46. [8] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 200. [9] In addition, biblical unitarians routinely interpret Col 1.16 as new creation. See Anthony F. Buzzard, Jesus Was Not a Trinitarian (Morrow, GA: Restoration Fellowship, 2007), 189–90, Robert Carden, One God: The Unfinished Reformation, Revised ed. (Naperville, IL: Grace Christian Press, 2016), 197–200, Eric H. H. Chang, The Only Perfect Man, ed. Bentley C. F. Chang, 2nd ed. (Montreal, QC: Christian Disciples Church Publishers, 2017), 151–52, Jeff Deuble, Christ before Creeds (Latham, NY: Living Hope International Ministries, 2021), 163–66, John A. Lynn Mark H. Graeser, John W. Schoenheit, One God & One Lord, 4th ed. (Martinsville, IN: Spirit & Truth Fellowship International, 2010), 493–94, Donald R. Snedeker, Our Heavenly Father Has No Equals (Bethesda, MD: International Scholars Publications, 1998), 291–92, William M. Wachtel, “Colossians 1:15-20–Preexistence or Preeminence?” (paper presented at the 14th Theological Conference, McDonough, GA, 2005), 4. [10] All translations are my own. [11] Stophes are structural divisions drawn from Greek odes akin to stanzas in poetry or verses in music. [12] Throughout I will capitalize Church since that reflects the idea of all Christians collectively not just those in a particular local assembly. [13] Eduard Norden, Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede, 4th ed. (Stuttgart, Germany: B. G. Teubner, 1956), 250–54. [14] James M. Robinson, “A Formal Analysis of Colossians 1:15-20,” Journal of Biblical Literature 76, no. 4 (1957): 272–73. [15] Edward Lohse, Colossians and Philemon, Hermeneia (Minneapolis, MN: Fortress Press, 1971), 44. [16] Eduard Schweizer, The Letter to the Colossians, trans. Andrew Chester (Minneapolis, MN: Augsburg Publishing House, 1982), 57. [17] Dunn, The Epistles to the Colossians and to Philemon, 84. [18] Ben  Witherington III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles (Grand Rapids, MI: Eerdmans, 2007), 129. [19] William L. Lane, The New Testament Page by Page, Open Your Bible Commentary, ed. Martin Manser (Bath, UK: Creative 4 International, 2013), 765. [20] E. K. Simpson and F. F. Bruce, The Epistles to the Ephesians and the Colossians, The New International Commentary on the New Testament, ed. Ned B. Stonehouse (Grand Rapids, MI: Eerdmans, 1957), 65. [21] Michael F. Bird, Colossians and Philemon, A New Covenant Commentary (Cambridge, England: The Lutterworth Press, 2009), 50. [22] David Pao, Colossians and Philemon, Zondervan Exegetical Commentary of the New Testament, ed. Clinton E. Arnold (Grand Rapid, MI: Zondervan, 2012), 87. [23] Lohse, 42. [24] Lohse, 43–44. [25] Scot McKnight, The Letter to the Colossians, New International Commentary on the New Testament, ed. Joel B. Green (Grand Rapids, MI: Eerdmans, 2018), 144. [26] Col 1.13-14: “who rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son in whom we have the redemption, the forgiveness of the sins.” Col 1.21-22: “And you being formerly alienated and hostile in thought in the evil deeds, but now he reconciled (you) in his body of the flesh through the death to present you holy and blameless and irreproachable before him.” [27] In fact, we can easily skip from vv. 13-14 to vv. 21-22. [28] Dunn, Christology in the Making, 187–88. [29] Sadly, most translations erroneously insert a paragraph between vv. 14 and 15. This produces the visual effect that v. 15 is a new thought unit. [30] Bruce, 193. [31] Moses 2.65: “τὴν ἡγεμονίαν τῶν περιγείων” in Philo, The Works of Philo, The Norwegian Philo Concordance Project (Piscataway, NJ: Gorgias Press, 2005). See also Sirach 17.3. [32] Schweizer, 64. [33] For a helpful treatment of how the image of God relates to Christology, see Anna Shoffner Brown, “Nothing ‘Mere’ About a Man in the Image of God” (paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022). [34] Walter Bauer et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), s.v. “πρωτότοκος,” 2.a. [35] Franz Zeilnger wrote, “Christ is temporally the first of a series that essentially proceeds from him, and at the same time its lord and head.” Franz Zeilinger, Der Erstgeborene Der Schöpfung (Wien, Österreich: Herder, 1974), 182. Original: “als “Wurzel” ist Christus zeitlich der erste einer Reihe, die wesentlich aus ihm hervorgeht, und zugleich ihr Herr und Haupt.” [36] McKnight, 85–86. [37] The closest parallels are 1 Cor 8.6; Heb 1.2; and John 1.3, which employ the preposition δια (through). Upon close examination these three don't teach Christ created the universe either. [38] ESV, CSB, NASB, etc. Notably the NET diverges from the other evangelical translations. Roman Catholic, mainline, and unitarian translations all tend to straightforwardly render “ἐν αὐτῷ” as “in him” in Col 1.16; cf. NABRE, NRSVUE, OGFOMMT, etc. [39] Chang, 150. [40] Ralph Martin, “An Early Christian Hymn (Col. 1:15-20),” The Evangelical Quarterly 36, no. 4 (1964): 198. [41] Schillebeeckx, 186. [42] Dunn, Christology in the Making, 191. [43] Karl-Joseph Kuschel, Born before All Time?, trans. John Bowden (New York, NY: Crossroad, 1992), 336. [44] Dustin R. Smith, Wisdom Christology in the Gospel of John (Eugene, OR: Wipf & Stock, 2024), 5–6. For more on wisdom Christology in Col 1.16 see Dunn, The Epistles to the Colossians and to Philemon, 89, Roy Yates, The Epistle to the Colossians (London: Epworth Press, 1993), 18–19, 23, G. B. Caird, New Testament Theology, ed. L. D. Hurst (Oxford, England: Clarendon Press, 2002), 46, McGrath, 44, 46. [45] See Dunn, The Epistles to the Colossians and to Philemon, 89. See also Yates, 18–19, 23. [46] Dunn, Christology in the Making, 190. [47] Perriman, 199. [48] Martha King, An Exegetical Summary of Colossians (Dallas, TX: SIL International, 1992), 53. [49] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1996), s.v. “ἐν,” 1722. He recognized the cause was both instrumental and final. [50] William Graham MacDonald, The Idiomatic Translation of the New Testament (Norfolk, VA: Bibleworks, 2012). [51] Chang, 147. Similarly James McGrath wrote, “[I]f all things were intended by God to find their fulfillment in Christ, then they must have been created “in him” in the very beginning in some undefined sense, since it was axiomatic that the eschatological climax of history would be a restoration of its perfect, original state.” McGrath, 46. [52] Caird, Paul’s Letters from Prison, 172. [53] “God so designed the universe that it was to achieve its proper meaning and unity only under the authority of man (Gen. 128; Ps. 86). But this purpose was not to be implemented at once; it was ‘to be put into effect when the time was ripe' (Eph. 110), when Christ had lived a human life as God intended it, and had become God's image in a measure which was never true of Adam. Only in unity with ‘the proper man' could the universe be brought to its destined coherence. For one who believes in predestination it is but a small step from this to saying that the universe was created in him.” Caird, Paul’s Letters from Prison, 178. [54] See also Paul's Adam Christology in Rom 5.12-21; 1 Cor 15.21-22, 45-49. [55] “Christus ist (durch seine Auferstehung aus dem Todesbereich) Herr über den ihm verliehenen Besitz, dessen ἀρχή und Urbild er ist, … und Haupt und Anfang der eschatologischen Neuschöpfung!” Zeilinger, 188. [56] King, 54. [57] Perriman, 200. [58] G. F. Wessels, “The Eschatology of Colossians and Ephesians,” Neotestamentica 21, no. 2 (1987): 187. [59] I realize my translation is awkward, but I prioritized closely mirroring the Greek over presenting smooth English. The original reads, “συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ.” [60] Schillebeeckx, 187. [61] Scholars who make this connection include Caird, New Testament Theology, 216, Caird, Paul’s Letters from Prison, 177, McGrath, 44, Perriman, 201. [62] In fact, only two of the texts I cited above explicitly say “new creation” (2 Cor 5.17 and Gal 6.15). In all the others, Paul blithely employed creation language, expecting his readers to understand that he was not talking about the creation of the universe, but the creation of the new humanity in Christ—the Church. [63] McKnight, 152. [64] Mark H. Graeser, 493. [65] Rev 2.1, 8, 12, 18; 3.1, 7, 14. [66] See Gerry Schoberg, Perspectives of Jesus in the Writings of Paul (Eugene, OR: Pickwick Publications, 2013), 280–81, 83. [67] Margaret Thrall, The Second Epistle to the Corinthians, vol. 1, The International Critical Commentary, ed. C. E. B. Cranfield J. A. Emerton, G. N. Stanton (Edinburgh, Scotland: T&T Clark, 1994), 423, 26–28. [68] J. Louis Martyn, Theological Issues in the Letters of Paul (Nashville, TN: Abingdon Press, 1997), 122. [69] Martyn, 121. [70] Whether the old gods actually existed or not is a topic beyond the scope of this paper. Interested readers should consult Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham, WA: Lexham Press, 2019). [71] “[D]ie in Christus gegebene echatologische Welt verwirkliche sich innerhalb der weiterhin existenten irdischen Schöpfung durch die Einbeziehung des Menschen in Christus, den Erhöhten, mittles Heilsverkündigung und Taufe. Das Eschaton setzt sic him Kerygma wetweit durch und wird Wirklichkeit, indem der Mensch durch die Taufe Christi Teil wird, d. h. in Einheit mit ihm dem Anspruch der στοιχεῖα τοῦ κόσμου stirbt (2, 20) und mit ihm auferweckt sein eschatologisches Leben erhält. Die so dem erhöhten Christus eingegliederten Menschen bilden somit in ihm und mit ihm die neue Schöpfung der Eschata innerhalb der alten! Der Christusleib ist somit als sich weitende Kirche erkennbar. In ihr bildet himmlischer und irdischer Raum gewissermaßen eine Einheit.” Zeilinger, 179. [72] “Der neue Adam … Ausgangsort, in dem sich Neuschöpfung ereignete,” Zeilinger, 199. [73] Randy A. Leedy, The Greek New Testament Sentence Diagrams (Norfolk, VA: Bible Works, 2006). This is now available in Logos Bible Software.

Ever tried an AF comedy night?  Janey chats to MartynDavies, from Sober is Fun, promoter of the first alcohol free comedy club, he shares his powerful story and chats all things sobriety and humour.Connection is key Incredibly, The Sober Club is 6 years old in September, and to celebrate we're having a gathering and podcast recording at Club Soda in Covent Garden on Monday 8 Sept 7.30 Because the club is so focused on the 'holistic' approach to sobriety I thought we'd make it a Wellbeing in sobriety event, and so I am jacking up some specialguests and hopefully goody bags, and I would love to hear your top tips for wellbeing too.https://www.tickettailor.com/events/clubsoda/1798978https://www.thesoberclub.com/events/Mind, Body, Freedom: Celebrating 6 years of The Sober ClubAn inspiring evening of connection, conversation, and clarity. One confirmed guest is Sarah Holland who is an EFT expert, she will share a really effective tapping technique that really works for reducing anxiety.I know its a long way for some, I know its a school night, but come if you can, its amazing to be in a room with like minded people.  You will leave with some inspiring ideas for what REALLY works when it comes to regulating your nervous system.Ditched the booze and want to inspire others?Join for a free non salesy webinar on Thursday August 21st at 7.30pm Its a great way of exploring what you want for the future, often quitting alcohol gives us a newsense of purpose.  There are so many different ways of using the skill sets offered in this comprehensive training,and we will talk through them and answer any questions.  Lots of people do the training because they want to lay the foundations for their own wellbeing, and while it is a biginvestment, several packages of coaching and wellbeing trainings would amount to far more, and you get biz skills included.Feel free to share with colleagues and friends, its free but you do need to registerRegister HEREI'm going to be speaking at the Wellness Way festival with the amazing Barbara O Neill I'll be talking on Saturday 9th August 1-2 pm on the Deep Dive stage – about how tolive an amazing and liberated Alcohol Free Life!Tickets available athttps://www.thewellnesswayfestival.com/ticketsUse my code JANEYLEEGRACE15 for 15% off tickets!https://www.thesoberclub.com/events/New to Sobriety? Sober Curious?Check out The Sober Club, for low cost support, accountability, inspiration, connection and a whole host of content on holistic living. Membership includes and online course Get the Buzz without the Booze, our private non judgemental community online and regularzoommeetings, plus a whole library of exclusive wellbeing contentIf you want to support the work go to www.buymeacoffee.com/janeyleegraceThank you for listening! Please share, rate and reviewIf you're struggling, always reach out, tell someone you're doing this! @janeyleegrace Ditchedthe Booze and want to inspire others?Janey offers holistic sober coachtraining, ournext course starts October 18-19, email Janey for a chat to see if its right for you – janey at janeyleegrace.com Supplements for recoveryThe BEST Magnesium blend ever is the blend from Clive – if you use this my link for everything you buy, a bitgoes into our Sober Club giveback fund If you can afford it,also get Vit D3, Amino Acids and Iodine (if you're menopausal)https://clivedecarle.ositracker.com/315625/11489 Check out my new Substack, you can be a free subscriber or paid for some juicy extras Sobriety Rocks…& TheWooWorksFollow Janey on socialmedia@janeyleegrace 

The main show is still on holiday so here are some more questions from our excellent Patrons. Mike and Rob join Martyn for this one in February this year and the questions include: How was football consumed between 1988 and 1995? Which of Fergie's Cup Winners' Cup triumphs was the most unlikely? What were the great nearly matches in footballing history? Where did 'crack' Eastern European side come from? And a lot more! If you want weekly exclusive bonus shows, want your episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Death by acorns or starvation? Mark and Martyn continue exploring the Shamutanti Hills whilst Tim does all the heavy lifting, but will teamwork make the dream work, or will indecision cause division?   May our stamina never fail!  IF YOU LIKE WHAT WE DO AND WANT TO HELP US CONTINUE; SUPPORT US ON PATREON TO BE PART OF FUTURE LIVE EPISODES: patreon.com/spreadthewhimsy   SUPPORT US ON KO-FI: ko-fi.com/spreadthewhimsy SUPPORT US WITH MERCHANDISE: whenwagonwheelswerebigger.com/w4bshop SUPPORT US FOR FREE: spread the word, spread the whimsy!   BLUESKY: @w4bpodcast THREADS/INSTAGRAM: w4b_podcast FACEBOOK: facebook.com/whenwagonwheelswerebigger TIKTOK: @w4b_podcast WEBSITE: whenwagonwheelswerebigger.com Campaign on Dice is not affiliated with Fighting Fantasy.  Theme Music: Battle of Pogs - Komiku

Martyn Parson Aka The Spin Doctor,30th July 2025On www.bootboyradio.net   Please Play, Like, Comment, Follow, Download & Share

The lads head down the 401 to Waterloo, On. for Battle4Breath.Martyn travels to Quebec City for Bastion games day.The lads have a chat about the latest BB FAQ.Music from this episode:Get with You - The Damn TruthMy Pal - GodAgainst It - CornersContact us: Join us on our Eye of Nuffle DiscordFind us on FacebookEmail - eyeofnuffle@gmail.com    

This week, Martyn takes ten to determine the correct length of time to wait before repopulating an infected apocalyptic wasteland, which may or may not be 28 Weeks Later. IF YOU LIKE WHAT WE DO AND WANT TO HELP US CONTINUE; SUPPORT US ON PATREON: patreon.com/spreadthewhimsy   SUPPORT US ON KO-FI: ko-fi.com/spreadthewhimsy SUPPORT US WITH MERCHANDISE: whenwagonwheelswerebigger.com/w4bshop SUPPORT US FOR FREE: spread the word, spread the whimsy!   THREADS/INSTAGRAM: w4b_podcast BLUESKY: @w4bpodcast FACEBOOK: facebook.com/whenwagonwheelswerebigger TIKTOK: @w4b_podcast WEBSITE: whenwagonwheelswerebigger.com Format devised by Deborah Palmer

For a change of pace, someone who can actually read leads Mark and Martyn through the first of Steve Jackson's Sorcery! series. Tim Byrne faces the challenge of wrangling two players who are so bad he needed to be on the other side of the planet to deal with them.  May our stamina never fail!  IF YOU LIKE WHAT WE DO AND WANT TO HELP US CONTINUE; SUPPORT US ON PATREON TO BE PART OF FUTURE LIVE EPISODES: patreon.com/spreadthewhimsy   SUPPORT US ON KO-FI: ko-fi.com/spreadthewhimsy SUPPORT US WITH MERCHANDISE: whenwagonwheelswerebigger.com/w4bshop SUPPORT US FOR FREE: spread the word, spread the whimsy!   BLUESKY: @w4bpodcast THREADS/INSTAGRAM: w4b_podcast FACEBOOK: facebook.com/whenwagonwheelswerebigger TIKTOK: @w4b_podcast WEBSITE: whenwagonwheelswerebigger.com Campaign on Dice is not affiliated with Fighting Fantasy.  Theme Music: Battle of Pogs - Komiku

On this week's Chat TPK, we're cracking open the creative toybox and building our very own D&D one-shot adventure from the ground up. From brainstorming wild ideas to structuring scenes, encounters, and twists—we're showing you how to craft a killer session in a single sitting through the power of improv!Mike, Martyn, and Rick are joined by special guest Judah from One Shot D&D, who brings his storytelling expertise (and a few chaotic ideas) to the table. Whether you're a first-time DM or a seasoned world-builder, this episode is packed with tips, laughs, and plenty of inspiration for your next one-shot.One Shot D&D - https://www.instagram.com/oneshotdnd/

Martyn Parson Aka The Spin Doctor,23rd July 2025On www.bootboyradio.net   Please Play, Like, Comment, Follow, Download & Share

When Neil and Tracy arrive at Number 6 they are unimpressed by the mess. Neil goes to fetch Jazzer, while Susan is shocked to discover Martyn under a blanket. As Martyn goes to get dressed, happy memories of last night start coming back. At Berrow, hungover Jazzer tests Neil's patience, but Martyn is in a forgiving mood, hinting heavily at what he and Marlene did last night. Meanwhile, having helped clear up, Susan chastises Tracy for the state of the place, before Jazzer rings, mentioning what Martyn and Marlene got up to. Tracy moans, they'll have to sterilise the house all over again now, but Susan reckons Tracy's on her own with that one. When Stella apologises to Pip for missing Tracy's party, Pip tells her she had a great time, until Toby mentioned the idea of giving Rosie a phone. Stella is just as appalled as Pip about the potential risks and having to monitor Rosie all the time. But when Pip defends Toby's intentions, she upsets Stella in the process. Later, Pip phones Stella to clear the air, then turns up at the eco-office, explaining she's told Toby that Rosie's not having a phone, but they will try to make him feel more connected. Stella then tells Pip she'd prefer Rosie not to call her ‘Mum', before adding how grateful she is for Pip's support, because it feels like something is going to blow at next week's Board meeting.

Martyn Parson Aka The Spin Doctor, 16th July 2025 On www.bootboyradio.net   Please Play, Like, Comment, Follow, Download & Share

Former detective Dennis Martyn was doing a routine check when he came face-to-face with Daniel Morcombe’s killer. Just weeks after the young boy disappeared, Dennis and his police partner met Brett Peter Cowan at his home. From catching Cowan out in a web of lies to the initial warning signs, Dennis walks Gary Jubelin through the case that shocked the country. Want to hear more from I Catch Killers? Visit news.com.au. Like the show? Get more at icatchkillers.com.au Advertising enquiries: newspodcastssold@news.com.au Questions for Gary: icatchkillers@news.com.au Get in touch with the show by joining our Facebook group, and visiting us on Instagram or Tiktok.See omnystudio.com/listener for privacy information.

GREENLANDEDR GHOSTS IN  AMERICA:  4/4: American Vikings: How the Norse Sailed into the Lands and Imaginations of America by  Martyn Whittock  (Author) 1931 GREENLAND                                                                                                                                                                                                         

GREENLANDEDR GHOSTS IN  AMERICA:  3/4: American Vikings: How the Norse Sailed into the Lands and Imaginations of America by  Martyn Whittock  (Author)

GREENLANDEDR GHOSTS IN  AMERICA:  2/4: American Vikings: How the Norse Sailed into the Lands and Imaginations of America by  Martyn Whittock  (Author) 1906 GREENLAND

GREENLANDEDR GHOSTS IN  AMERICA:  1/4: American Vikings: How the Norse Sailed into the Lands and Imaginations of America by  Martyn Whittock  (Author) 1883 GREENLAND https://www.amazon.com/American-Vikings-Sailed-Imaginations-America/dp/1639365354 The geographical reach of the Norse was extraordinary. For centuries medieval sagas, first recorded in Iceland, claimed that Vikings reached North America around the year 1000. This book explores that claim, separating fact from fiction and myth from mischief, to assess the enduring legacy of this claim in America. The search for “American Vikings” connects a vast range of different areas; from the latest archaeological evidence for their actual settlement in North America to the myth-making of nineteenth-century Scandinavian pioneers in the Midwest; and from ancient adventurers to the political ideologies in the twenty-first century. It is a journey from the high seas of a millennium ago to the swirling waters and dark undercurrents of the online world of today.

Former detective Dennis Martyn spent years working as an undercover cop. Running with criminal gangs, he’d bust drug dealers through top secret operations. It was a deadly world, and one that left him with a contract on his head. In this episode, he joins Gary Jubelin to talk about the undercover world and how he helped catch child sex offenders. If you want to hear more about Task Force Argos - listen to our interview with Jon Rouse here. Want to hear more from I Catch Killers? Visit news.com.au. Like the show? Get more at icatchkillers.com.au Advertising enquiries: newspodcastssold@news.com.au Questions for Gary: icatchkillers@news.com.au Get in touch with the show by joining our Facebook group, and visiting us on Instagram or Tiktok.See omnystudio.com/listener for privacy information.

England didn't have the best squad of the 1998 World Cup. Not even in the top four. And yet, it isn't always that simple. Martyn lays out his case to Rob that this was an underrated lost opportunity for England and it had nothing to do with the Argentina game. And we also missed out on one of the best World Cup semi-finals of all time. If you want weekly exclusive bonus shows, want your episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Continuing our summer series of favourite episodes, this week Carole chats to LA-based interior designer Martyn Lawrence Bullard whose client list reads like an Oscars party - Kylie Jenner, Cher, Tommy Hilfiger, Winnie Harlow and a host of others. As  Rupaul says, ‘Martyn carries the torch of the divine, the sublime, and the beautiful. I trust his eye implicitly'.  

Akram's enthusiasm for helping with the fete begins to backfire. Azra has little sympathy for his pressed schedule, and when he asks her to cover a meeting for him while he handles a plumbing emergency, she's unimpressed. Grudgingly she capitulates and attends the meeting, and despite her insistence she's there merely as a scribe, Lynda ropes her into contributing suggestions for a big idea. When Azra floats the idea of a traditional fete, Lynda seizes on it. Akram arrives just in time to be handed a growing list of tasks—including gauging public opinion and securing sponsorship. Tracy's astounded to hear Neil's invited Martyn Gibson to her birthday party, declaring it would be a disaster. Jazzer assures her Martyn declined, but reluctantly admits he himself left the door open in case Martyn found himself free. Tracy now doesn't know where things stand. She'll have to tidy the house, and they'll need to spill into the garden for more room. When Jazzer protests the garden's a tip, Tracy instructs him to do some weeding. She's initially impressed with his idea for live music, until she realises he means Dross. For Tracy this is a step too far. Kenton considers security options at the Bull. When his first choice of staffing is unavailable, Mick volunteers his services. He can start tonight. However his over-zealous approach almost scares Jazzer away, and Kenton suggests being unobtrusive and mingling with customers might be more effective than frisking them. Mick just needs to watch and listen.

Martyn Parson Aka The Spin Doctor, 9th July 2025 On www.bootboyradio.net   Please Play, Like, Comment, Follow, Download & Share

1/ Esse Delgado. Correa de zafiros. FEAT. Felinna Vallejo.2/ PODE. Remember. feat. Nado, DJ Flamb.3/ ESMOKER LOWKID. Dudley venom.4/ DJ MAOS & DAUNER. Nos da igual.5/ YOSH. Jamón jamón. feat. JUANILLO.6/ SHADE & GONPEGO. El rey de la puntualidad. 7/ LUIS FALL OUT & MUDDY SALSA. Ciudad podría.8/ NICO MISERIA. Alfafar.9/ LA ICE & ALES FABIANI. Treinta monedas.10/ ERGO PRO. La Bestia Prod Gese Da O.11/ PIEZAS & JAYDER. Una bala.12/ TITO SATIVO & ZENIT. Alza las palabras.13/ MARTYN. Sky is the limit. feat DJTheArk & Farko.14/ C. POLO & J. CURTO. Brandy.15/ COSTA. Talibán.16/ NARSIL. Una razón. feat marta mendez.17/ EZVIT 810. Buscando el solEscuchar audio

BURNT: The Sacred Center of Christ Leviticus 1 “All the offerings taken together give us a full view of Christ—as many mirrors arranged to reflect in various ways the figure of that true and perfect sacrifice.” —C.H.M. (C.H. Mackintosh)   A Story of Pure Devotion My mind recalls a young, dark-haired Canadian girl, whose beauty lay not so much in her features as in the quiet creativity of her words. She was a writer of poetry and prose, able to describe a moment with the grace of a Victorian novelist. My eyes would often drift to the tattered journal she carried—the weight of it owed not to its binding, but to the sheer volume of ink pressed upon its pages. She never parted with it. Its contents, I am certain, were treasures untold. One random Saturday turned quietly unforgettable when I asked why she had left her cherished treasury behind. “I burnt it,” she said. I gasped at the waste. “Why?” She looked directly into my eyes. “Some things,” she whispered, “are for Him alone.” The hours, thoughts, pains, sorrows, joys, and life lessons she penned rose to His eyes alone. Her ink became incense. Her intent was to give her most cherished work to Him—and this, she did.   What Is Burnt Is Gone When something is truly burnt, it passes beyond possession. It can no longer be handled, owned, or used. It is consumed. Surrendered to the flame, it becomes smoke ascending, curling upward— beyond the reach of man, beyond sight of man, beyond the control of man. It cannot be claimed by anyone but the heavens to which it ascends. This fully and finally.   The Burnt Offering Such is the burnt offering of old. It is an offering for God alone. Unlike the other sacrifices, it is laid upon the stones for one purpose only: to rise to God. It is the first of the offerings described in Leviticus. When the animal is burnt, it passes beyond possession. It can no longer be handled, owned, or used. It is consumed. Surrendered to the altar, it has become smoke—ascending, curling upward— beyond the reach of man, beyond the sight of man, beyond the control of man. It cannot be claimed by anyone but the God to whom it ascends—fully and finally.   Christ, the Sacred Burnt Offering This is a divine type and shadow, revealing to us the sacred center of Christ's heart— the sacred center of His manifold sacrifice. When Christ was laid on the altar of the cross, He could no longer be handled, owned, or used. He was, in a real sense, consumed by death. Surrendered to God, He became a sweet-smelling savor, curling upward— beyond the reach of man, beyond the sight of man, beyond the control of man. He could be claimed by none but His Father, to whom He ascended fully and finally. Christ, the final burnt offering—an obedience to God, just for God. Ephesians 5:2 — “…a sacrifice to God.”   Commentary from the Saints C.H. Mackintosh writes: “It was exclusively for God. God alone was the object of Christ in the burnt offering aspect of His death.” “Here is the deep-toned devotion of the heart of the Son presented to, and appreciated by, the heart of the Father.” In the burnt offering, Christ's charms shine bright through His unshakable devotion to His Father. Spurgeon notes: “The burnt offering was all for God. So was Christ. His death was above all things God-ward.” The Holy Spirit reveals to us in this shadow that Christ loved the Father before the church. What excellency! What beauty and perfection! Surely His love to the Father is sufficient to rouse love in our hearts. Mackintosh continues: “The true believer finds in the cross that which captivates every affection of his heart… There are heights and depths in the doctrine of the cross which man never could reach.”   Christ's Willing Offering The offering of Himself to His Father was voluntary. He was not forced or coerced. He revealed: “No one takes My life from Me. I lay it down of My own initiative.” (John 10:18) Matthew Henry writes: “Voluntary. What is done in religion, so as to please God, must be done by no other constraint than that of love.” His offering was not laborious duty but loving devotion.   The World Sees Waste—Heaven Sees Worship The natural mind calls this—not cooked but burnt—a waste. But Christ's loving devotion to His Father transforms what the natural man sees as waste into worship. John 14:31 — “So that the world will know that I love the Father.” The sacred center of His sacrifice was this public display of affectionate devotion to His Father. He didn't merely accept God's will—it was His intention, His motive, His reason. (See Hebrews 10:5–10; John 6:38–39; 10:17–18; Luke 22:42) John Owen describes it: “The free act of love to the Father.” Spurgeon echoes: “He came not with sigh but a song to do His Father's will.” Owen again: “The greatest demonstration of the love of Christ unto the Father is His giving Himself up to the death of the cross, to manifest what love and accomplish His will.”   The Burnt Sacrifice Was Innocent The burnt sacrifice, as the chapter foreshadows, had to be an innocent other. Christ was not only innocent—oh, much more—He was without defect. He fit the foreshadow perfectly. He alone is clean inside and out. Mackintosh: “No one had ever perfectly, invariably, from first to last, without hesitation, without divergence, done the will of God.” “It was no surface work with Him… The more the depths of His being were explored, the more clearly was it manifest that pure devotion to the will of the Father…”   Every Part of Him Aflame I mean to exalt Christ's burning love for God and His voluntary offering of Himself to God alone as the sacred center of our revelation of what Christ is actually like. Every part of Him aflame to God. Oh, how unlike us is Christ. By this, we know what love for God looks like: the surrender of our whole selves. Romans 12:1 — “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” Though our love is but the flicker of a faint flame, His sacred center quickens our hearts. For He exemplifies a love that stands apart from all others—ascending to God in fragrant flame. No portion eaten. No fragment withheld. No part left over. Every sinew of His sacred humanity—thoughts, deeds, motives, breath, blood— all offered up to God.   A Few Notes from Leviticus 1 The offering was made morning and evening. He is this both day and night. In the noonday sun and in the blackest night. No shade of life would alter His surrender. The offering could be an ox or a bird. He is this in the great and the small. No action was too small to be wholly surrendered to God. The bird was plucked and unsevered. Christ had His beard plucked in mockery—and yet His divinity was never severed from His humanity. He died as the God-Man. The sinner laid his hand upon the sacrifice, symbolizing imparted guilt and acknowledgment of deserved death. A foreshadow of the One upon whom the Lord laid the iniquity of us all (Isaiah 53). The Subtle Trap of Looking to Ourselves Henry Martyn, a missionary to India, once wrote that when he tried to find comfort by examining his life and searching for evidences of grace, he actually lost the brokenness of spirit he longed to keep. The more he looked to himself, the less he could rest simply at the foot of the cross. Many of us try to find peace by measuring our own faithfulness: Have I prayed enough? Have I served enough? Have I conquered this sin consistently? We think that if we can point to enough evidence of our devotion, we will feel secure. But here is the irony: the more we look to our own performance, the more we lose humility, dependence, and the sweetness of simple trust in Jesus. It is a subtle trap. Even good things—prayer, ministry, obedience—can become props we lean on to feel worthy, rather than gifts that flow from grace. Martyn only found peace when he stopped searching for comfort in himself and began to pray as a dying man—helpless and needy—resting on Christ alone. This is the lesson: Our comfort never comes from our own faithfulness, but from Christ's faithfulness for us. Brokenness of spirit and assurance of love thrive best when we lay aside self-scrutiny and fix our gaze on the cross.   Christ in the Burnt Offering As a burnt ox – He gave all His strength and labor to God. As a burnt sheep – He meekly followed God to death, patient and quiet in suffering. As a burnt goat – Though sinless, He was thought to be a sinner, sent in the likeness of sinful flesh. As a burnt dove – He was pure, single-eyed, plucked, unsevered, and holy.   The Preacher's Duty The priests were to arrange the wood and position the sacrifice. John Gill sees this as a type of the preacher's duty: “Evidence given of Him in the gospel, in which He is clearly set forth in His person, nature, and offices.” Trapp agrees: “The minister must rightly divide and dispose the Word of God, and evidently set forth Christ crucified.” Trapp also writes of the fire consuming the sacrifice: “Typifying the scorching wrath of God upon Christ—or the ardent love of Christ to God.”   The Sweet-Smelling Savor In all this, we see the “sweet-smelling savor unto God.” Christ as the burnt offering: the perfect Man, without defect, pure in and out, in action and thought, motive and deed, great and small—voluntarily offering Himself in love and devotion to His Father. To miss this is to reduce the gospel to a scheme for man's relief. If we fail to see this, we are but a step away from shaping the gospel into a man-centered escape plan, robbing God of His rightful glory in the work of His Son. Spurgeon wrote: “Christ did not die out of mere pity for man, but first of all out of love for the Father.” The salvation of man was the love song of the Son to the Father.   Three Effects on My Soul Adoration of such a lovely individual A desire to receive Him as my own A longing to surrender myself As Matthew Poole writes: “To serve the Lord with all singleness of heart, without self-ends, and to be ready to offer to God wherein we ourselves should have no benefit.” God has graciously met our need— and may He give us an enlarged capacity to enter into and enjoy His provision.

The 1990 World Cup is one that we know so well that we can almost say for sure where we were when we watched every game. But what if one moment was changed? What if Nery Pumpido had managed to smother François Omam-Biyik's header in the San Siro? Would we have had a better football tournament as a result? Rob and Martyn enjoy some counterfactual history by changing one goal and seeing what would happen as a result. If you want weekly exclusive bonus shows, want your episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Martyn Parson Aka The Spin Doctor,2nd July 2025On www.bootboyradio.net  Please Play, Like, Comment, Follow, Download & Share

Martyn Parson Aka The Spin Doctor,25th June 2025 On www.bootboyradio.net  Please Play, Like, Comment, Follow, Download & Share

In a break from band auditions Jazzer joins Tracy in the beer garden, where Tortoise the cat is happy to be fed a morsel of chicken as a treat. Tracy can't believe Jazzer thought Martyn was having an affair with Lilian. They agree Martyn needs cheering up; a new girlfriend might help. Ed and Fallon mull over the band members they've seen so far. None of them seem right and Ed comments they're making him feel old. He wonders ruefully if they're past the ‘band' stage. Later with their last prospect a no-show they admit defeat. They wish they could locate their original member, Ash. Jazzer produces an old publicity photo they reminisce. When he plays a cassette of their music as well, it proves too much and Fallon begs him to turn it off. She and Ed agree they were awful, but Jazzer insists they had raw talent. When their only half suitable auditionee turns them down due to ‘musical differences', they see the funny side and decide to have a jam for old times' sake. Eddie's still complaining about the Bull food. Jolene wonders if something's upset him, but Ed backs his dad up. The customer has to have what they want. Jolene grits her teeth and changes Eddie's meal. When he finds a chair too wobbly, Jolene's had enough, and Ed tells his dad to come clean. They admit Eddie's been testing the level of service – there's a pub award up for grabs and he's nominated the Bull! And they've passed all his tests with flying colours.

Dr Helen Geake and Martyn Williams are joined by Time Team archaeologist Jackie McKinley. She's been part of the team investigating a potential Viking boat burial in the most northern part of the UK. She gives us a sense of what it was like working in driving rain and high winds, as well as the clues which could point to a Viking boat being hidden beneath the soil. Archaeologists have discovered evidence of a Roman temporary camp in The Netherlands. It's been found north of the known frontier of the empire. What does it mean for our understanding of the Romans? Dr Saskia Stevens from Utrecht University will shed some light on her research. Martyn investigates the complexities of magnetometry and how they can help the archaeological process and Patreon supporters pose their questions to Helen. Join us on Patreon to get more from Time Team; including behind-the-scenes videos, extended interviews and a chance to volunteer at future digs. Plus, you can pose your question to Helen for a future episode. Head to patreon.com/timeteamofficial to find out more.

As a one-off summer treat we are making our weekly Patreon show open to all. This Week is available every Monday morning and has two Nessun Dorma regulars picking out seven stories from football history that coincide with the coming seven dates in the week. Rob and Martyn have plenty to work with this week and they reflect upon three World Cup Finals, three semi finals and two massive signings. 7 July 8 July 9 July 10 July 11 July 12 July 13 July If you want to hear this every Monday morning, want your regular episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

This week's podcast is presented by Jacqueline and Stephen. We hear from:· Katherine, who is worried about Clarrie;· Leigh from Cookham, who has a prediction about Amber; · Jonah, who wonders what Martyn's got;· Kathleen from London, who is enjoying hearing more about goings on among the Borchester Land Board;· and finally Alan from Ramsgate, who doesn't think Amber will stick around for long;We also have an email from Chris in Indiana.As usual we'll hear a roundup of the Dumteedum Facebook group, this week coming from Jacquieline, the Tweets of the Week from Theo, and the Week in Ambridge from Suey.Please call into the show using this link:www.speakpipe.com/dumteedum Or send us a voicenote via WhatsApp on: +44 7770 764 896 (07770 764 896 if in the UK) – Open the WhatsApp app, key in the number and click on the microphone icon.Or email us at dumteedum@mail.comHow to leave a review on Apple podcasts: https://support.apple.com/en-gb/guide/podcasts/pod5facd9d70/mac*****The new Patreon feed for Dumteedum is at www.patreon.com/DumteedumPodcast and the subscription rate is £5.00 per calendar month plus VAT. And don't forget to cancel your existing Patreon subscription if you have one, as we will continue to put the podcast out on that feed through February to give Patreons time to transfer over.*****Also Sprach Zarathustra licenceCreative Commons ► Attribution 3.0 Unported ► CC BY 3.0https://creativecommons.org/licenses/..."You are free to use, remix, transform, and build upon the materialfor any purpose, even commercially. You must give appropriate credit."Conducted byPhilip Milman ► https://pmmusic.pro/Funded ByLudwig ► / ludwigahgren Schlatt ► / jschlattlive COMPOSED BY / @officialphilman Hosted on Acast. See acast.com/privacy for more information.

And so it is time to bid adieu to Euro '84 as France and Spain meet in the final and so much of Europe craving a home victory for the good of the game. Martyn, Aidan and Jonathan look at a final ruined by nerves, assess the tournament's legacy, where Platini's individual performance sits among the greats and put together their best XI of the Championship. If you want weekly exclusive bonus shows, want your episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

1/ LA REINA MORA X MOLLY X WENDELSOUND. G's. 2/ COSTA. Talibán. 3/ KASTA MAD & ALES FABIANI. Trailer park boys.4/ La Ice & Ales Fabiani. MARINA ABRAMOVIĆ.5/ NARSIL. Una razón.6/ PUTO YANU. Funky Monkeys. feat. HERMANO L.7/ MARTYN. Sky is the limit. feat DJTheArk & Farko.8/ CUZITOO & DICOTOMÍA. Nubes negras.9/ ALL CARLITO. Paciencia. feat Othervn.10/ TITO SATIVO & ZENIT. Alza las palabras. 11/ JUANINACKA & CICLO. Valor. feat SHOLO TRUTH.12/ ERGO PRO. Legal Drug Chito.13/ PIEZAS & JAYDER. Anhedonia 20.14/ G. PARSI. Mundo al revés.15/ ZAMORANO BEATZ. Eterno/wilfred. feat CHICO NIÑO.16/ C. POLO & J. CURTO. Cangreburguer. 17/ EZVIT 810. Buscando el sol.Escuchar audio

Brought to you by UP Bank...the Financial revolution that’s got Aussies backs. Over a million corelords have already signed up. Get on it. Torren Martyn and Simon Jones join us to talk about the evolution of their shaping journey, Torren's travels aboard a trimaran canoe around Tasmania, film making, Indonesian and South Pacific surf travel, surfing Shipsterns on a twin-fin and the eternal artform of designing equipment to capture and ride energy.See omnystudio.com/listener for privacy information.

After the European football public had caught their breath following the first semi final, most assumed that the finale itself had the potential to be the best of all. Denmark were strong favourites to beat Spain - who were extremely fortunate to still be active in the competition - and set up a beautiful footballing conclusion to an enjoyable tournament. However, many Spanish players believed that luck was with them. Something that can take teams a long way in these things... Rob is with Martyn this week to explain Denmark's sudden rise to prominence, why so many neutrals took them to heart and how Spain broke those hearts in the end. 'Danish Dynamite', which Rob co-wrote with Mike Gibbons and Lars Eriksen is still available in the usual places. If you want weekly exclusive bonus shows, want your episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Today's unmissable final, final, final episode features Martyn and Chaz reading out listener emails highlights from a recently unearthed mailbox of over 1700 unread letters from you, dear readers - doh!…. And once again, thanks for all your support - we've loved bringing you these conversations, and thanks to all our amazing guests.  Finally, we will be uploading 5 new past episodes on youtube every week on Friday from now on, so you can catch up and also see the guests in all their glory – please like and subscribe here… Electronically Yours YouTube However, it's not goodbye - we're launching our new podcast SoundPower in a few weeks… SoundPower will be a brand new podcast discussing the power of sound in the past, present and future. Sound used as medicine, in rituals, for mental health, as art and entertainment - and most importantly as an essential building block of what makes us human… Keep tuned - don't touch that dial… Love Martyn and Chaz xx

My latest interview is with the Ultramarines movie director, Martyn Pick. Released in 2010, Ultramarines was the first feature length film set in the 40k universe. An animation featuring a stellar cast of British voice actors and a script by Dan Abnett the film was released on an exclusive DVD special edition, but quickly became one of the most pirated movies in the world! Martyn and I talk about his artistic background and commercial work, his cinematic influences and aims for the movies, and how the production progressed over time.Martyn Pick interview._____________________________ Support My Work: DOWNLOAD MY FANTASY BATTLE SCENARIO DEAD KING WENCESLAS:https://jordansorcery.itch.io/dead-king-wenceslasELEMENT GAMES AFFILIATE LINK:https://elementgames.co.uk/?d=11216PATREON:https://www.patreon.com/jordansorceryKO-FI:https://ko-fi.com/jordansorceryDISCORD:https://discord.gg/vtjKzTGevDINSTAGRAM:https://www.instagram.com/jordansorcery/ BLUESKY:https://bsky.app/profile/jordansorcery.bsky.social WEBSITE:https://jordansorcery.com/_____________________________ Art, Music, and Copyright: Images used belong to their respective copyright owners Jordan Sorcery Theme by Joylin Music Jordan Sorcery Heraldry by Becka Moor Jordan Sorcery Heraldry and Theme copyright @jordansorcerySupport the show

Martyn Parson Aka The Spin Doctor, 11th June 2025  On www.bootboyradio.net  Please Play, Like, Comment, Follow, Download & Share

Martyn Parson Aka The Spin Doctor, 4th June 2025  On www.bootboyradio.net  Please Play, Like, Comment, Follow, Download & Share.

Fallon feels bad to be leaving the busy Bull to spend time with Harrison. Jolene assures her they'll be fine. She hints at knowledge of the birthday surprise Harrison has in store for Fallon. Later Jolene's shocked to learn their new staff member can't work while Fallon's away. Kenton suggests asking Fallon to stay but Jolene won't hear of it. Fallon and Harrison need the time together; absence doesn't always make the heart grow fonder and she doesn't want their relationship to go the wrong way. Brian's enjoys a pub lunch date with Miranda. As they get their drinks Miranda's surprised to hear from Kenton that Brian was in the pub last night too. Brian hurriedly moves the conversation on. As he declares brightly that he'd love Miranda to join them on their family holiday, she wrongfoots him by announcing their relationship might have run its course. Brian's shocked – he thought things were going marvellously. Miranda counters that unlike Jennifer she won't put up with his shenanigans – he'd told her he was at home with a book last night and clearly he wasn't. And Jolene saw him with a woman. Cornered, Brian confesses he's been having secret bridge lessons with Martyn Gibson. When Miranda doesn't believe him, he suggests she call Martyn. She does so immediately and Brian's story checks out. Miranda apologises, but wants them to enter a bridge tournament. If they win, all will be well, but if there's no improvement in Brian's game, well… Brian quakes, and Miranda says he'd better hope Lady Luck's on his side.

"The German monster has survived too long" opined Le Soir on 21 June 1984. And that was one of the more sober conclusions. After the way France's World Cup had ended, schadenfreude was not in short supply when the reigning European Champions went home before the real action started. It was also one of the two games that was shown live in the UK. Jonathan O'Brien joins Martyn to make sense of Group 2 with a surprise Iberian challenge and a disappointingly restrictive Romania. If you want weekly exclusive bonus shows, want your episodes without ads and a couple of days earlier or just want to support the podcast, then head over to patreon.com/NessunDormaPodcast where you can subscribe for only $3.99 a month. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Martyn Cast is a distinguished musician and educator from Jenca Music School in Jersey. Martyn discusses the transformative power of music, particularly in educational contexts, where it serves as a medium for individuals—especially children—to express themselves and navigate their emotions. He recounts his personal journey, beginning with a childhood steeped in musical influence, which culminated in the founding of the Jenca Music School in Jersey. Through this institution, he aims to cultivate a nurturing environment where students can explore their musical passions, develop resilience, and ultimately achieve personal growth through music. Martyn Cast, owner/ guitar tutor at Jenca Music School, Jersey C.I.Author of children's guitar songbook Mr Martie's Marvellous MelodiesTakeaways: Music serves as an empowering force in people's lives, enabling them to express their creativity and emotions. The journey of learning an instrument is often more about personal enjoyment than achieving formal grades or accolades. Inspiration is crucial in teaching, as it helps to foster a genuine love for music among students. Resilience is vital in the learning process; students must persist through challenges to achieve their musical goals. The connection between teacher and student can profoundly influence a child's engagement and growth in music. Music education provides not only academic benefits but also enhances social skills and personal development in learners. Websitehttps://www.jenca.co.uk/Social Media InformationFacebook: MarvellousMrMartieInstagram: MarvellousMrMartieShow Sponsor – National Association for Primary Education (NAPE)https://nape.org.uk/Discover more about Education on Fire