Podcasts about McDonough

We were joined by golf writer Gabby Herzig and sports broadcasting great Sean McDonough on today's show. Herzig talked about her story on Tommy Fleetwood and what has made him so endearing as well as her Ryder Cup expectations with the looming U.S. picks. McDonough talked about the differences in broadcasting golf, his celebrity golf event, the value of the game of golf to friendships and more. Host Gary Williams unveiled the final Club 5 standings won by Scottie Scheffler and as always on a Wednesday, the show closed with the golf dogs of the week.

Emily Bailey, nurse navigator, Jimmy Fund Clinic, Dana-Farber Cancer Institute, and Amelia “Mia” McDonough, nurse, Jimmy Fund Clinic, Dana-Farber Cancer Institute ● Emily graduated from University of North Carolina Wilmington in 2018. She has been a nurse for eight years transitioning from the population of adult solid tumor oncology to pediatric oncology. ● At the Jimmy Fund Clinic, she is solid tumor nurse navigator. As a nurse navigator, she assists with guiding young patients and their families through the complex cancer diagnosis and treatment. They coordinate care and provide continuous education and support. ● In her free time, Emily enjoys running and will be running the Boston Half presented by Dana-Farber and Jimmy Fund in November. About Mia McDonough ● Amelia grew up in Dedham and graduated from Villanova University in Pennsylvania. She's had multiple family members treated at Dana-Farber as adult patients and always knew Dana-Farber was a special place. ● Amelia joined the Jimmy Fund Clinic as a nurse in 2024. In the infusion room, she has anywhere from four to six patients per day - they maybe getting chemotherapy, blood products, or coming in for sick visits. She is responsible for coordinating with their providers to make sure they get all they need while they're in the infusion chair.

Patrick McDonough joins Dr. Sandie Morgan to discuss his groundbreaking $40 million jury verdict against a hotel for enabling child sex trafficking and how this landmark case is changing accountability standards across the hospitality industry. Patrick McDonough Patrick J. McDonough is a nationally recognized attorney and advocate who leads the Sex Trafficking Division at Andersen, Tate & Carr. With a legal career marked by justice-driven leadership and deep community engagement, Pat has dedicated his life to representing survivors of sex trafficking and fighting systemic injustice. Before joining Andersen, Tate & Carr, Pat made history as the youngest District Attorney in the state of Georgia, where he pioneered the development of child advocacy centers, providing trauma-informed care and legal support to child victims of sexual abuse. In his legal practice, Pat has built a comprehensive, survivor-centered approach to litigation, assembling a national network of professionals to support clients from first contact through final judgment. His efforts have earned widespread recognition, being featured in The New York Times, The Washington Post, Sports Illustrated, Forbes, and the Atlanta Journal-Constitution. Outside the courtroom, Pat has raised over $1 million to support unhoused individuals and founded HomeFirst Gwinnett and the Gwinnett Reentry Intervention Program (GRIP). Key Points McDonough won a historic $40 million jury verdict in July 2025 against United Inn & Suites in Decatur, Georgia, marking one of the first TVPRA cases against a hotel to reach trial and verdict. The case involved a 16-year-old victim who was trafficked over 200 times in just 40 days, with hotel staff selling her condoms and ignoring obvious signs of trafficking. The verdict included $10 million in compensatory damages to make the victim whole and $30 million in punitive damages designed to send a message to the entire hospitality industry. Hotels cannot claim ignorance when red flags are obvious—if staff see what appears to be prostitution, they should call law enforcement regardless of whether they can definitively identify it as trafficking. Clear warning signs include high foot traffic with men going in and out of rooms every 20-30 minutes, scantily clad young women, large numbers of used condoms found during cleaning, and luxury cars visiting budget hotels. Hotel staff empowerment comes from the top—management must train employees and create a culture where staff are encouraged to report suspicious activity rather than just "rent rooms and make money." Simple staff training on recognizing red flags and proper reporting procedures can prevent hotels from becoming trafficking hotspots and protect them from legal liability. McDonough has settled over 80 similar cases, but this verdict was particularly significant because the hotel refused reasonable settlement offers and chose to go to trial. Community members play a vital role in prevention by reporting unusual traffic patterns and suspicious activity to law enforcement, as it truly "takes a village" to combat trafficking. Resources Patrick McDonough at Andersen, Tate & Carr EHT187 – Why Is Labor Trafficking So Hard To Find? Transcript [00:00:00] Sandie Morgan: Welcome to the Ending Human Trafficking Podcast here at Vanguard University's Global Center for Women and Justice in Orange County, California. I'm Dr. Sandy Morgan, and this is the show where we empower you to study the issues, be a voice, and make a difference in ending human trafficking. Today I'm joined by attorney Patrick McDonough, partner at Anderson, Tate and Carr, and he leads their sex trafficking division. [00:00:35] Pat just won a $40 million jury verdict that sending shockwaves through the hotel industry. His 16-year-old client had been trafficked over 200 times in just 40 days while staff sold her condoms and ignored obvious signs.

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.

LISTEN: On the Friday, Aug. 8 edition of Georgia Today: Georgia students are still scoring below pre-pandemic levels; a shop for gamers in Albany prepares to close, citing high rent; and UGA researchers study a meteorite that crashed through the roof of a home in Henry County.

Veteran crime reporter Beth McDonough built a career on relentless pursuit—until life hit hard. After her mother's sudden passing, a breakup, and her father's emergency heart surgery, alcohol became her coping mechanism. Two DUIs and a lost dream job later, Beth faced a choice: go home or go to treatment. She chose recovery.Now 16 years sober and the author of Standby, Beth shares a raw, unflinching conversation about losing everything—and rebuilding with honesty, humility, and hope. If you or someone you love is struggling with alcohol, this story offers practical insight and proof that long-term recovery is possible.In this interview, Beth discusses:How high-achiever “grit” can hide a growing alcohol problemThe breaking point that led her to treatmentEarly sobriety: shame, repair, and rebuilding trustTools that sustain long-term recovery (community, routine, service)Writing Standby and turning pain into purposeAbout Beth:Beth McDonough is a former crime reporter and the author of Standby, a memoir about addiction, loss, and the everyday work of recovery. Addiction Talk is brought to you by American Addiction Centers, a leading provider of addiction and mental health services. Addiction Talk is brought to you by American Addiction Centers, if you or someone know needs help, call 866-244-1070 or visit our website at americanaddictioncenters.org

本期节目，我们以斯坦福跨性别生物学教授琼·拉夫加登的著作《进化的彩虹》为起点，一起探索生物世界里那些“非模板”的性别角色和广泛存在的同性性行为。为什么在进化中看似“不利于”繁殖的同性性行为没有被淘汰？它仅仅是“意外”还是隐藏着不为人知的进化优势？我们还会将目光投向人类本身，回顾从备受争议的“同性恋基因”Xq28研究，到近年来大规模的全基因组关联分析（GWAS），科学是如何一步步揭示性取向的复杂性的。当我们试图用简单的模板去框定复杂的生命时，这个模板本身才是问题所在。⏰ 时间轴00:26 《进化的彩虹》，开启一场关于生物多样性、性别与性的科学探讨。06:48 打破性别模板：从雄性可变雌性的小丑鱼，到“爸爸怀孕”的海马，再到拥有“假阴茎”的雌性鬣狗，见识自然界中颠覆想象的性别角色。16:21 人类的性别光谱：Facebook上的56种性别选项是什么？聊聊间性人群体在“二元论”社会中所面临的困境。21:05 动物界的同性性行为：以倭黑猩猩和日本猕猴为例，看同性间的亲密行为如何成为化解矛盾、巩固联盟，甚至只是为了“Have Fun”的社交方式。30:04 同性恋的进化优势？黑天鹅的雄性配对会共同“偷蛋”育雏，其后代存活率竟远高于异性家庭。33:24 “同性恋基因”为何存在：探讨适应性假说、基因多效性以及“叔叔假说”，揭示同性恋可能带来的隐性繁殖优势。40:12 科学如何研究同性恋：回顾从1993年备受争议的X染色体“同性恋基因”研究，到2019年近50万人的大型GWAS分析，科学认知发生了怎样的变化？46:59 最终的思考：我们总是试图寻找某个“致病基因”，这是否源于一种想把“非模板”病理化的倾向？也许，多样性本身就是答案。故事征集正在听节目的你是否有过性别认同的艰难时刻呢？你与同性朋友是否有超越友谊的联结呢？如果你愿意与我们分享你的故事，欢迎在shownotes中填写问卷给我们投稿。

Watch on YouTube: https://youtu.be/ReRMaMgkcmw Ed McDonough is a seasoned direct response copywriter and marketing strategist who helps businesses craft persuasive messaging that drives results. As the founder of ECE Marketing Services, he has worked with entrepreneurs and companies to refine their offers and increase conversions.  Ed is the author of the new book, Leveraging Buyer Psychology for Copywriters, which reveals the underlying forces that shape purchasing behavior and shows you exactly how to harness them in your copywriting. Known for his clarity, empathy, and results-driven approach, Ed teaches business owners how to create copy that not only sells but builds trust. When he's not writing or coaching, he enjoys sharing practical marketing tips through workshops, podcasts, and his social media content. Connect with Ed McDonough: https://www.linkedin.com/in/edmcdonough/  Buy your copy of Leveraging Buyer Psychology: https://www.amazon.com/Leveraging-Buyer-Psychology-Copywriters-McDonough/dp/B0DQDC82PB/ref=sr_1_1?crid=VIP97FA46LEI&dib=eyJ2IjoiMSJ9.KcOFeL4ZXa2Euga49XfRCNlKL7nxWwcwzvlo2SRwMvcUxKonq3jHN_3B_6WtfQF25xb06FSbRV1rAAvWE28qUQ.VeoXfEHIL-oydaM1_ENUB-I1X5qAZA0kj58nOK2WztI&dib_tag=se&keywords=leveraging+buyer+psychology+for+copywriters&qid=1752526647&s=books&sprefix=leveraging+buyer+psychology+for+copywriters%2Cstripbooks%2C122&sr=1-1  

Pat and Wayne discuss local recruitment for nursing, walk-in school physicals, health screenings, and more on the WRAM Morning Show.

Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Kimberly Kelly. A real estate broker and entrepreneur who overcame a challenging upbringing in foster care, teen motherhood, and systemic adversity to become a successful businesswoman. Kimberly shares her journey of resilience, faith, and determination, offering inspiration to anyone facing difficult circumstances. Her story is a testament to perseverance, adaptability, and the power of believing in oneself.

Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Kimberly Kelly. A real estate broker and entrepreneur who overcame a challenging upbringing in foster care, teen motherhood, and systemic adversity to become a successful businesswoman. Kimberly shares her journey of resilience, faith, and determination, offering inspiration to anyone facing difficult circumstances. Her story is a testament to perseverance, adaptability, and the power of believing in oneself.

This week's episode is a can't-miss deep dive into the wild weekend across the Georgia indy wrestling scene, as we look back at everything that went down and look ahead to the massive SummerStage event this Friday in Atlanta!

First Baptist Church Broken Arrow is located at 100 W. Albany in Broken Arrow, Oklahoma. We would love to connect with you online and in-person! We would love to connect with you on Facebook: https://www.facebook.com/fbcbrokenarrow​ You can also check out our website: https://www.fbcba.org​

Harvard physics Professor Eric Mazur developed Peer Instruction in the early 90s, after noticing that many of his students weren't deeply understanding concepts despite performing well on traditional exams. He wanted to explore the nuts and bolts of that discrepancy.  In this episode, I talk about my dealings with Peer Instruction to date, what the research says, and some potential pitfalls. Literature etc. I consulted for this episode includes: Mazur, E. (1997). Peer instruction: A user's manual. Prentice Hall. Crouch, C. H., & Mazur, E. (2001). Peer instruction: Ten years of experience and results. American Journal of Physics, 69(9), 970–977. https://doi.org/10.1119/1.1374249 Fagen, A. P., Crouch, C. H., & Mazur, E. (2002). The effects of Peer Instruction on student learning gains: Evidence from a range of classrooms. The Physics Teacher, 40(4), 206–209. https://doi.org/10.1119/1.1474140 Lasry, N., Mazur, E., & Watkins, J. (2008). Peer instruction: From Harvard to the two-year college. American Journal of Physics, 76(11), 1066–1069. https://doi.org/10.1119/1.2978182 Smith, M. K., Wood, W. B., Adams, W. K., Wieman, C., Knight, J. K., Guild, N., & Su, T. T. (2009). Why peer discussion improves student performance on in-class concept questions. Science, 323(5910), 122–124. https://doi.org/10.1126/science.1165919 Crouch, C. H., Watkins, J., Fagen, A. P., & Mazur, E. (2007). Peer instruction: Engaging students one-on-one, all at once. Research-Based Reform of University Physics, 1(1), 40–95. https://per.colorado.edu/articles/Crouch-2007-PRSTPER.pdf Freeman, S., Eddy, S. L., McDonough, M., Smith, M. K., Okoroafor, N., Jordt, H., & Wenderoth, M. P. (2014). Active learning increases student performance in science, engineering, and mathematics. Proceedings of the National Academy of Sciences, 111(23), 8410–8415. https://doi.org/10.1073/pnas.1319030111 Zhang, P., Ding, L., & Mazur, E. (2017). Peer instruction in introductory physics: A method to bring about positive changes in students' attitudes and beliefs. Physical Review Physics Education Research, 13(1), 010104. https://doi.org/10.1103/PhysRevPhysEducRes.13.010104 If you have a topic you would like covered, write to me: hello@spongeeducation.com. Visit the website: https://www.spongeeducation.com.

Beth Chatterton, McDonough County 4-H Program Coordinator with the University of Illinois Extension, gives a look into the 2025 McDonough County Fair.

07/01/25: Joel Heitkamp is taking some time off ahead of Independence Day, and has Jim Shaw taking his place. Jim Shaw in an Inforum Columnist, former WDAY TV reporter and former KVRR TV news director. Jim is joined by former North Dakota Public Health Officer Dr. Stephen McDonough to talk about the measles outbreak in the state, vaccines, and Robert F. Kennedy Jr. (Joel Heitkamp is a talk show host on the Mighty 790 KFGO in Fargo-Moorhead. His award-winning program, “News & Views,” can be heard weekdays from 8 – 11 a.m. Follow Joel on X/Twitter @JoelKFGO.)See omnystudio.com/listener for privacy information.

First Baptist Church Broken Arrow is located at 100 W. Albany in Broken Arrow, Oklahoma. We would love to connect with you online and in-person! We would love to connect with you on Facebook: https://www.facebook.com/fbcbrokenarrow​ You can also check out our website: https://www.fbcba.org​

Hello and welcome to The Relatable Voice podcast! Today, we're heading to Utah to speak with Beth McDonough, a former TV crime reporter turned author and speaker. She's the author of STANDBY, a powerful and unfiltered memoir about addiction, recovery, and rebuilding after public downfall. From reporting the news to becoming it, Beth's journey is raw, real, and inspiring.

Beth McDonough had a 30-year career in investigative journalism. She was on the front lines of 9/11, Prince's death, and the George Floyd riots. Then her second DUI ended it all. She became the story. She watched her mugshot air on the evening news while sitting in a jail cell.Beth shares the truth that most people would never say out loud. We talk about addiction, public shame, jail, sobriety, and the brutal reality of starting over when everyone has already decided who you are.Beth walked dogs through the snow to survive. She built a business from nothing and found community in AA.Then… she got invited back into the newsroom. Now she's telling the whole story in her new memoir, Standby.If you've ever felt like your life exploded and you didn't know where to begin again, this one is for you.Connect with BETH here and grab her new book COMING SOON!https://www.bethmcdmedia.com/https://www.instagram.com/bemcdnhttps://www.tiktok.com/@bethmcdonough6Step into Your Sober Era! Are you ready to embrace a life of clarity and empowerment? Let's embark on this transformative journey together! [Subscribe Now ➔] Sam's Sober Stack | Samantha Parker | Substack Want to Work with The Samantha Parker for Content Management CLICK HERE Grab my Sober Travel Tips Guide HERE Check out My Sober Storefront HERE Follow me on TikTok https://www.tiktok.com/@samanthaparkershow YouTube https://www.youtube.com/@thesamanthaparker Instagram https://www.instagram.com/thesamanthaparker/ Grab $10 off Curious Elixirs https://oken.do/ho7cxduy Shop Ryze Coffee - Grab 15% Off HERE

Hello and welcome to The Relatable Voice podcast! Today, we're heading to Utah to speak with Beth McDonough, a former TV crime reporter turned author and speaker. She's the author of STANDBY, a powerful and unfiltered memoir about addiction, recovery, and rebuilding after public downfall. From reporting the news to becoming it, Beth's journey is raw, real, and inspiring.

On this episode: New York City voters head to the polls for the Democratic mayoral primary on Tuesday, June 24 – with early voting totals already exceeding what the city saw in 2021. Former Governor Andrew Cuomo is attempting a political comeback, while Assemblymember Zohran Mamdani has gained traction with a progressive message and growing grassroots support. Annie McDonough, City Hall reporter for City & State NY, joins us to break down the key dynamics shaping the race. We discuss the role of ranked-choice voting, early turnout patterns, and how incumbent Mayor Eric Adams—no longer seeking the Democratic nomination—plans to stay on the ballot in November.Learn more about the Democratic Primary: https://ballotpedia.org/Mayoral_election_in_New_York,_New_York,_2025_(June_24_Democratic_primary) Follow along with the general election: https://ballotpedia.org/Mayoral_election_in_New_York,_New_York_(2025) Read some of McDonough's reporting: https://www.cityandstateny.com/voices/annie-mcdonough/17228/?oref=csny-post-author?oref=rf-post-author --------------Complete a brief 5 minute survey to review the show and share some feedback: https://forms.gle/zPxYSog5civyvEKX6 Sign up for our Newsletters: https://ballotpedia.org/Ballotpedia_Email_Updates Stream "On the Ballot" on Spotify or wherever you listen to podcasts. If you have questions, comments, or love for BP, feel free to reach out at ontheballot@ballotpedia.org or on X (formerly Twitter) @Ballotpedia.*On The Ballot is a conversational podcast featuring interviews with guests across the political spectrum. The views and opinions expressed by them are solely their own and are not representative of the views of the host or Ballotpedia as a whole.

WGN Radio Account Executive Kevin McDonough joins Lisa Dent to share about the 70-mile bike ride he will embark on next Friday, June 20th, to help raise awareness for brain tumor research. That's in honor of Pat McNamara, who died after an 11-year on-and-off battle with brain cancer at age 13.

First Baptist Church Broken Arrow is located at 100 W. Albany in Broken Arrow, Oklahoma. We would love to connect with you online and in-person! We would love to connect with you on Facebook: https://www.facebook.com/fbcbrokenarrow​ You can also check out our website: https://www.fbcba.org​

Bill talks about his basketball path from Villanova to aau and everything in between of his hall of fame career.

Episode 527 - Colin McDonough, Oakflower Brewing Happy Memorial Day 2025, Thieves! We'll keep this short and simple this week. We're talking to our fellow New Jerseyites this week, Colin McDonough of Oakflower Brewing. Augie and Colin reminisce about a recent late-night visit to the brewery while sipping on one intriguing and one not-so-intriguing beer in the black glass. Tune in and let us know what you think!***As always, you can email your questions, complaints, whimpers, or whines to us at stealthisbeerpodcast@gmail.com. We read everything we get and we'll try to respond as quickly as we can. If not online, then on air. And THANKS! You can subscribe to STB on iTunes and PLEASE LEAVE US A REVIEW!!! Co-hosts: Augie Carton & John Holl Producer: Justin Kennedy Engineer: Brian Casse Music: "Abstract Concepts - What Up in the Streets" by Black Ant.

We stop in Texas today and we visit with longtime College Volleyball Coach Ashley McDonough. Ashley shares her journey so far and also shares her new platform - Called to Coach - and her new Book (Saved to Serve) on this episode of The Educational AD Podcast!

Mark McDonough speaks about his role as an Instructional Technology Specialist at Lincoln Public Schools in Lincoln, Massachusetts. We discuss AI in the classroom, student privacy policies, and what the future might hold for educators incorporating technology into their curriculum.This episode is Part 2 of 5 in my capstone project as a Fellow at the Harvard Law School Youth Advocacy & Policy Lab (Y-Lab). This podcast is not affiliated with Harvard University or Harvard Law School.This podcast isn't financial, legal, or medical advice, but we do discuss how we might invest our resources in systems and policies for a healthier society. If you'd like to learn more about today's topic and other public policy issues, check out the website: ⁠TheJusticePodcast.com⁠

Horrific Murder in Washington, D.C.: A tragic double homicide near the Israeli embassy involving two Jewish victims, Sarah Milgram and Jerone Leshinsky, allegedly targeted due to antisemitic hatred. The suspect, Elias Rodriguez, is described as a radical leftist who shouted pro-Palestinian slogans during the attack. The discussion expands into the rise of antisemitism on college campuses and the broader societal implications. No Tax on Tips Legislation: Senator Cruz celebrates the unanimous Senate passage (100–0) of his bill to eliminate federal taxes on tips. The bill, inspired by a conversation Donald Trump had with a waitress, is framed as a win for blue-collar workers and a bipartisan success. Take It Down Act Signed into Law: President Trump signs into law the Take It Down Act, co-authored by Cruz and Senator Amy Klobuchar. The law criminalizes the distribution of non-consensual explicit images, including AI-generated deepfakes, and mandates tech platforms to remove such content upon request. The story of Elliston Barry, a teenage victim of deepfake abuse, is highlighted as a catalyst for the legislation. The Last Rodeo Movie Preview: Actor Neil McDonough joins to promote his new faith-based, family-friendly film The Last Rodeo. The film tells the story of a retired bull rider who returns to the sport to save his grandson. McDonough discusses the film’s themes of faith, family, and perseverance, and shares behind-the-scenes stories, including casting his real-life wife and sustaining injuries during filming. Please Hit Subscribe to this podcast Right Now. Also Please Subscribe to the 47 Morning Update with Ben Ferguson and the Ben Ferguson Show Podcast Wherever You get You're Podcasts. Thanks for Listening #seanhannity #hannity #marklevin #levin #charliekirk #megynkelly #tucker #tuckercarlson #glennbeck #benshapiro #shapiro #trump #sexton #bucksexton#rushlimbaugh #limbaugh #whitehouse #senate #congress #thehouse #democrats #republicans #conservative #senator #congressman #congressmen #congresswoman #capitol #president #vicepresident #POTUS #presidentoftheunitedstatesofamerica #SCOTUS #Supremecourt #DonaldTrump #PresidentDonaldTrump #DT #TedCruz #Benferguson #Verdict #justicecorrupted #UnwokeHowtoDefeatCulturalMarxisminAmericaYouTube: https://www.youtube.com/@VerdictwithTedCruzSee omnystudio.com/listener for privacy information.

Today's poem is I Imagine the Butches' Stripper Bar by Jill McDonough.The Slowdown is currently taking a break. We'll be back soon with new episodes from a new host. This week, we're going back into the archive to revisit Ada Limón's time as host. Today's episode was originally released on January 31, 2022. In this episode, former host Ada Limón writes… “One of my favorite mysteries of the universe is what turns us on and why? When I talk with anyone about crushes and sensual pleasures and desires, what always impresses me is that everyone is different. We desire different things. Different attributes turn us on and make us ready to rip our clothes off and run through the streets. It makes sense that that's the case. Everyone is so unique. Every crush is so unique. In today's irreverent poem, we see an exploration of what the speaker finds sexy. It blooms into a whole new imaginary world, all in the service of desire.” Celebrate the power of poems with a gift to The Slowdown today. Every donation makes a difference: https://tinyurl.com/rjm4synp

In this episode of Karma School of Business, Sean Mooney speaks with Don McDonough, Managing Director at GTCR, about his career in private equity and his role in building GTCR's business development function. Episode Highlights: 1:24 - Path to Private Equity: Don's journey from investment banking to private equity and his early career experiences. 4:56 - Leadership Lessons: How sports and teamwork shaped Don's approach to leadership and problem-solving. 10:09 - Building a New Role: Challenges and strategies in developing GTCR's business development function. 27:04 - Value Creation Themes: GTCR's focus on technology, AI, and proactive risk management strategies to drive portfolio growth. 33:02 - Advice to Younger Self: Don's insights on identifying strengths, following passions, and seeking mentorship. For more information on GTCR, go to https://www.gtcr.com/ For more information on Don McDonough, go to https://www.linkedin.com/in/don-mcdonough-a6a3611 For more information on BluWave and this podcast, go to https://www.bluwave.net/podcasts/

Neal McDonough sits down with me to talk about his fatherhood journey. He shares the values he looks to instill into their kids. He shares how he and his wife, Ruvé, try to lead by example to their kids. After that we talk about his new movie, The Last Rodeo. Neal shares why this film is so important to him and what messages he hopes people will take from the movie. Lastly, we finish the interview with the Fatherhood Quick Five.  About Neal McDonough Multi talented and award winning actor Neal McDonough has been blessed to have an incredible career in the film industry. He is now producing films alongside his wife Ruvé for the McDonough company. Films such as The Warrant. Breakers Law, Band of Brothers, Minority Report and now The Last Rodeo. He also recently played Daddy Warbucks in Annie and numerous other stage productions as well. His voice over career is what really started him. The voice of many cartoons, including Bruce Banner in the Incredible Hulk and in many video games such as Call of Duty. But he's most proud of his relationship with God, his wife, Ruvé, and their five children. Make sure you go check out The Last Rodeo in theaters. In addition follow Neal on Instagram at @neal_mcdonough. https://www.youtube.com/watch?v=ADuANCCW1iw About The Art of Fatherhood Podcast  The Art of Fatherhood Podcast follows the journey of fatherhood. Your host, Art Eddy talks with fantastic dads from all around the world where they share their thoughts on fatherhood. You get a unique perspective on fatherhood from guests like Bob Odenkirk, Hank Azaria, Joe Montana, Kevin Smith, Danny Trejo, Jerry Rice, Jeff Foxworthy, Patrick Warburton, Jeff Kinney, Paul Sun-Hyung Lee, Kyle Busch, Dennis Quaid, Dwight Freeney and many more.

In this episode of Personally Speaking Msgr. Jim Lisante is joined by the award winning actor and producer Neal McDonough. Neal is well known for performances in productions such as, “Band of Brothers”, “Minority Report”, “Walking Tall” and “Star Trek First Contact”. He's now producing faith based films alongside his wife and he stars in the new movie “The Last Rodeo”, which he's also written, about a retired rodeo legend who risks it all to save his grandson. Neal talks about his new film, his family and the faith that matters most to him.Support the show

There's more information than ever for investors, so how does the public use it? Reena Aggarwal, Robert E. McDonough professor of finance and director at the McDonough's Psaros Center for Financial Markets and Policy at Georgetown University, examines this. Professor Aggarwal is a globally renowned expert in the field of finance. She specializes in financial […]

On this episode of Inside the Play Call, Shawn is joined by Tommy — a runner, golfer, hunter, and recent Orange Arrow intern — who takes us through his unique journey on and off the track. A Pittsburgh native, Tommy shares how the pandemic disrupted his senior year of high school and shaped his path forward. From picking up golf during COVID to navigating college decisions after a lost application, Tommy's story is not one to miss. He opens up about starting at community college, making the leap to Pitt, and the grind of life as a student-athlete — early flights, long days, little sleep, and everything in-between. He also reflects on his time as an OA intern and what he's carrying forward from his experience.

The Larry McDonough Quartet Played Monthly at the Aster Café in Minneapolis. Each show celebrated the music of a major jazz figure, and each of those shows was recorded, and now, the highlights are being released on a Larry McDonough Quartet CD called “Best of the Aster Classic Jazz Series.” The CD release event takes place at the Aster in Minneapolis, 8pm Friday April 25. When Larry talked to Phil Nusbaum about the project, Larry first addressed how an artist benefits from close study of the work of others.

In this episode of Wrestling Soup, Anthony Thomas and Joseph E. Numbers dive into their predictions for WrestleMania 41. They discuss each match, the potential outcomes, and the storytelling behind the events. The conversation includes a detailed analysis of the main event match between Cody Rhodes and John Cena, the Women's Championship triple threat, and other key storylines. The episode also covers Stephanie McMahon's new podcast, Triple H's recent comments on wrestling critics, and the state of current wrestling. Join them for an in-depth discussion on wrestling's biggest event of the year.00:00 Technical Difficulties and Weird Moments03:29 Discord Issues and Audio Troubleshooting05:42 AEW's Controversial Segment06:49 Venue Praise and AEW Critique12:43 Wrestling Ratings and Criticism29:35 WrestleMania Predictions and Roman Reigns' Future40:43 AI Penis and Wrestling Territory Days41:35 Down Syndrome Filter on TikTok43:18 Roman Reigns: The Biggest Needle Mover44:30 Roman Reigns' Political Views46:29 Seth Rollins vs. CM Punk47:40 Edge's Legacy in Wrestling50:59 Charlotte Flair vs. Tiffany Stratton01:01:35 Gunther vs. Jey Uso01:09:38 LA Knight vs. Jacob Fatu01:16:12 Jade Cargill vs. Naomi01:23:06 Rey Mysterio vs. El Grande Medico01:24:40 Mysterio and Gable's Epic Feud01:25:17 Dominic and Liv on Hot Ones01:27:02 Dominic's Rise in WWE01:32:27 The New Day vs. War Raiders01:34:35 Cody Rhodes vs. John Cena01:45:52 Women's World Championship Triple Threat02:01:33 Intercontinental Championship Fatal Four-Way02:05:35 Penta's Future and Tag Team Dynamics02:06:23 Intercontinental Championship Fallout02:06:47 Multi-Person Match Dynamics02:07:39 Dominic's Potential Win and Finn's Role02:09:49 McDonough's Return and Character Analysis02:11:22 Sin City Street Fight Predictions02:15:35 AJ Styles vs. Logan Paul Speculations02:17:06 WWE Women's Tag Team Championships02:20:45 Randy Orton's WrestleMania Match02:26:07 Stephanie McMahon's New Podcast02:34:58 Triple H on Criticism and Kayfabe02:46:36 Wrapping Up and Final ThoughtsBecome a supporter of this podcast: https://www.spreaker.com/podcast/wrestling-soup--1425249/support.

Fifth Wellness is a fitness, lifestyle, & wellness brand + full-service marketing and management agency based in Boston and is leveling up the way brands strategically activate with their communities, their consumers, & their influencer relationships.   On this episode, I sit down with CEO Kaitlyn McDonough to talk about her background including moving around quite a bit with her military family. She decided not to go to college and jumped right into work, ending up at Reebok where she quickly showed her value and became a leader and true expert within her field.  Listen as she chats about how she ended up starting her own company with Reebok actually being one of the first to work with her! Home | FIFTH Wellness        

In this episode, Joseph McDonough, founder and CEO of Innovive Health, shares insights into how his organization is transforming home health by serving one of the most complex and underserved populations—adults with serious mental illness and multiple comorbidities. He discusses Innovive's unique care model, national expansion plans, and the power of data in improving outcomes and reducing hospitalizations.

In this episode of The Ride to the Rink, we're joined by mental performance coach and former professional hockey player Danielle McDonough to help young athletes develop a winning mindset before they even step onto the ice.Feeling nervous about a big game? Stressed about a mistake from last time? Danielle shares simple but powerful tools—like breathing techniques, visualization, and superpower statements—to help you stay calm, confident, and focused. She explains how practicing mental skills is just like practicing stickhandling or skating—the more you do it, the better you'll be when it matters most!Plus, we tackle how to reset after a mistake, overcome peer pressure, and get back to having fun on the ice. This short but powerful episode is packed with real-life strategies that can help you in hockey, school, and beyond.So sit back, relax, and get ready to breathe in confidence and skate out stronger on your next Ride to the Rink!Click To Text The Our Kids Play Hockey Team!

How do young athletes build confidence, resilience, and a strong mindset both on and off the ice? This week on Our Kids Play Hockey, we welcome Danielle McDonough, former professional hockey player, mindset coach, and author of The Empowered Athlete.Danielle shares her incredible journey from playing boys' hockey in Southern California to earning a full scholarship at Providence College, playing professionally in the NWHL and Switzerland, and ultimately transitioning into mental performance coaching. She discusses the mental challenges young athletes face, including anxiety, pressure, and self-doubt, and provides actionable strategies to help players, parents, and coaches develop mental toughness and confidence.In this episode, we cover:

Film, television and theater actor Neil McDonough sits down with host Frank Mackay on this episode of The Frank Mackay Show!

Audrey's Children is a movie that will be released in theatres this Friday, March 28th. It is the story of Dr. Audrey Evans, who is very likely the most significant Pediatric Cancer Oncologist of all time. Joe McDonough, who is the Founder of the Andrew McDonough B Positive Foundation , Michael Helfant who has been in the film business long enough to be involved in 150 films, and Julia Fisher Farbman, who is the Screenwriter and Producer of this film will talk about this remarkable woman who did so much for so many children before passing away at the age of 97 in 2022.

"His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.'” — Matthew 25:21Those are the words every believer longs to hear. That's why it's important to regularly reflect on how we're stewarding the resources God has entrusted to us. Today, Rachel McDonough joins us to share three key Scriptures and prayers to help guide us in faithful stewardship.Rachel McDonough is a Certified Financial Planner (CFP®), a Certified Kingdom Advisor (CKA®), and a regular Faith & Finance contributor.These passages reveal that what seems wise from a financial standpoint may sometimes be wasteful in God's eyes, and what appears to be wasteful may, in fact, be an act of deep wisdom. True stewardship isn't just about following formulas—it's about surrendering our hearts to God.1. The Woman Who Anointed Jesus: Extravagant WorshipOur first passage comes from a well-known story found in all four Gospels—the woman who anointed Jesus.Jesus was at a dinner party when a woman entered and broke a bottle of expensive perfume, pouring it over Him in an act of extravagant worship. The disciples were outraged, arguing that the perfume should have been sold and the money given to the poor. Yet, Jesus saw it differently. He recognized her act as a prophetic preparation for His burial, honoring her sacrifice.From a financial perspective, this act seemed irresponsible—her life savings were gone instantly. But in God's economy, radical, sold-out worship is never wasted. When Jesus becomes our ultimate treasure, we position ourselves to live in step with His divine purposes.A Prayer for Worshipful Stewardship"God, give us eyes to see that the true treasure is You, not wealth. Help us to pour out extravagant worship at the feet of Jesus, holding nothing back. Teach us to move beyond routine generosity and embrace radical worship. Align our hearts with the rhythms of heaven so that we are available for Your purposes in every kairos moment. Amen."2. The Prodigal Son's Father: A Heart for People, Not Just MoneyWe often focus on the prodigal son in Jesus' parable, but what if we shift our attention to the father?When the younger son demanded his inheritance and squandered it, the father allowed him to make a major financial mistake. From a worldly perspective, this decision was both unwise and unfair—especially to the older, responsible son. But the father's actions reflected God's heart, showing that relationships matter more than wealth.As stewards, we often want to control how money is used, especially when passing wealth to the next generation. Yet, God's example shows that our trust should be in Him, not in financial security. Just as Jesus entrusted the moneybag to Judas despite knowing his character, we, too, must release control and trust God to work in our children's lives.A Prayer for Generational Stewardship"Father God, help us see that real value is found in people, not money. Teach us to cherish and train up the next generation, knowing that they can do far more for Your Kingdom than our wealth ever could. Free us from the fear that leads to control, and fill us with faith that You are the true provider. May Your blessing extend for a thousand generations, shaping hearts that desire to serve You. Amen."3. The Rich Fool: Avoiding Self-Reliance in WealthJesus' parable of the rich fool (Luke 12) warns against the dangers of hoarding wealth without consulting God. When a farmer received an abundant harvest, he decided to build bigger barns to store it all rather than seek God's guidance. He assumed financial security equated to a long, worry-free life. But God called him a fool because his soul would be required of him that very night.When we experience financial blessings, our first instinct is often to protect and preserve. But stewardship isn't about accumulation or self-reliance—it's about trusting God and using our resources for His Kingdom. Wealth must never replace God as our source of security.A Prayer for Humble Stewardship"God, help us to see that the purpose of stewardship is not self-preservation or accumulation. You alone are our provider. Protect our hearts from the deceitfulness of wealth, which falsely promises security and significance. When money tempts us to rely on ourselves—teach us to unclench our fists and give freely. May our generosity reflect our trust in You, and may we cherish what You cherish—loving relationships and eternal Kingdom impact. Amen."True Stewardship Reflects God's HeartStewardship is not just about wise money management—it's about reflecting God's character in the way we handle wealth. When our abundance is found in Christ, generosity flows naturally from a grateful heart.As Proverbs 21:5 reminds us:"The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty."Let us be diligent in our stewardship but also faithful in seeking God's purpose. May our financial decisions flow from a heart that treasures God above all else.For more insights on biblical stewardship from Rachel McDonough, visit WealthSq.com.On Today's Program, Rob Answers Listener Questions:I received $17,000 unexpectedly and wanted to put it in CDs, but my bank no longer offers those high rates. I saw someone on TV suggest looking for high-interest savings accounts, but I'm unsure about using online banks. What would you advise?I'm 65 and taking $2,100 per month from a Jackson fund. I'm putting $900 back into a growth fund, but I'm using the extra $1,100 to help my family. Should I put all $2,100 back into the growth fund instead of enjoying it now, or would that take away from my kids' inheritance later?Resources Mentioned:Faithful Steward: FaithFi's New Quarterly MagazineChristian Community Credit Union (CCCU)WealthSq.comBankrate.comWisdom Over Wealth: 12 Lessons from Ecclesiastes on Money (Pre-Order)Look At The Sparrows: A 21-Day Devotional on Financial Fear and AnxietyRich Toward God: A Study on the Parable of the Rich FoolFind a Certified Kingdom Advisor (CKA) or Certified Christian Financial Counselor (CertCFC)FaithFi App Remember, you can call in to ask your questions most days at (800) 525-7000. Faith & Finance is also available on the Moody Radio Network and American Family Radio. Visit our website at FaithFi.com where you can join the FaithFi Community and give as we expand our outreach.

When Mark McDonough was a teen, a catastrophic fire claimed the lives of his mother and younger brother. It also left Mark with burns on over 65 percent of his body. During a long and painful recovery, his faltering faith in God was strengthened by a remarkable near-death experience. Inspired to pursue a career as a plastic surgeon to help those who suffer as he has, McDonough has overcome numerous other adversities on his journey, including addiction and a stroke. Join us as he shares his incredible true story of survival and perseverance to bring hope and healing to those dealing with great physical and emotional pain. Anyone who has suffered or watched a loved one suffer from a personal trauma, disease, or loss that has tested or stolen their faith and exhausted their emotional resources will find real hope in this redemptive story.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

Joining Iain Dale on Cross Question this evening are Plaid Cymru leader Rhun ap Iorwerth, jeweller and businesswoman Kiki McDonough, Conservative MP Rebecca Smith and former Corbyn adviser Andrew Fisher.

Episode 479 of the Sports Media Podcast features Sean McDonough, ESPN's lead play by play voice for hockey, and one of ESPN's top play-by-play commentator for ESPN college football and basketball games. In this podcast McDonough discussed calling the 4 Nations Face-Off final between the U.S. and Canada; why it was one of the greatest events he's ever been part of as a broadcaster; what the pregame and postgame was like for him; how he wanted to approach the nexus of geopolitics and sports; whether there will be an interest carryover to NHL games; expectations for the 2026 Winter Olympics; and more. You can subscribe to this podcast on Apple Podcasts, Spotify, and more. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

The primary focus of this podcast episode is the continuous journey of learning and adaptation within the real estate industry, as articulated by Richard McDonough. He emphasizes the necessity of embracing change and fostering relationships amidst the evolving landscape of real estate, highlighting his belief that agents must remain proactive and engaged. Richard shares insights from his unique career trajectory, which includes an extensive background in luxury yachts and competitive skiing, ultimately leading him to real estate. He reflects on the importance of leveraging technology and social media while maintaining authentic connections with clients. This conversation offers a profound exploration of the intersection between personal growth and professional success in the real estate sector.From Freestyle Skiing to Real Estate Success: Richard McDonough's JourneyThe dialogue unfolds as Richard McDonough, a seasoned real estate professional, shares his profound insights into the intricate dynamics of the real estate market, particularly in the picturesque setting of Stillwater, Minnesota. As a fourth-generation resident, Richard articulates the deep-rooted connections he has with the community, emphasizing the significance of relationships in real estate. He recounts his experiences, which range from competitive skiing to navigating the luxury yacht industry, illustrating how these diverse backgrounds have enriched his understanding of client relationships and market nuances. Richard's trajectory from luxury yachts to real estate exemplifies a journey underscored by adaptability and a commitment to continuous learning, vital traits in today's ever-evolving market landscape. He reflects on the importance of embracing technology, particularly social media and AI tools, as essential allies in enhancing client interactions and business efficiency. Richard's philosophy of being proactive rather than reactive in the real estate business resonates throughout the conversation, offering listeners not just a glimpse into his professional life but also practical advice for navigating their own paths in real estate.Takeaways: Continuous learning is paramount in real estate; one must constantly absorb new information and experiences. The essence of community engagement is vital in real estate, fostering lasting relationships is key to success. Real estate agents often overlook the significance of following up with clients after a sale, which can impact future business. Adapting to technological advancements, such as AI, can significantly enhance productivity and efficiency in real estate practices. Effective real estate practices should transcend mere transactions; they require a strategic business mindset and consistent effort. Balancing traditional relationships with modern technology is essential for navigating today's competitive real estate landscape. Links referenced in this episode:richard.mcdonough@lakesmn.comrichardmcdonough.comratethispodcast.com/recessions

“The purpose in a man's heart is like deep water, but a man of understanding will draw it out.” - Proverbs 20:5Man's ultimate purpose is to glorify God, but deciding how to do that can be challenging. Sometimes, we need help from a trusted advisor. I'll discuss that today with Rachel McDonough. Rachel McDonough is a Certified Financial Planner (CFP®), a Certified Kingdom Advisor (CKA®), and a regular Faith & Finance contributor.The Cultural Challenge: Are We Asking the Right Financial Questions?Money is more than just a tool—it's a reflection of our values, priorities, and ultimately, our faith. But how do we ensure that our financial decisions align with God's purpose for our lives?As believers, we all want to honor God with the resources He has entrusted to us. However, navigating financial decisions can be overwhelming—especially when culture pushes us in the opposite direction.Traditional financial planning often starts with one simple question: “What are your financial goals?”At first glance, that sounds logical. But the problem? It starts with us—our dreams, our desires—rather than seeking God's plan first.Many people feel pressure to already have their financial goals figured out. If they don't, they may experience anxiety, uncertainty, or even guilt. Instead of feeling liberated, they feel like they're failing.So, how do we shift from “What do I want?” to “What does God want for me?”The Heart of Financial Planning: Start with Your ValuesTake a step back before setting financial goals. Instead of ready, aim, fire—we should first seek to understand:Our values – What matters most in this season of life? Our priorities – How should we allocate resources to reflect these values? God's purpose – What is He calling us to pursue financially?As Paul David Tripp once said:“The thing that is your treasure will control your heart, and what controls your heart will control your words, your behaviors, your choices, and your decisions.”If we start with financial goals before examining our hearts, we risk aiming at the wrong target.A Real-Life Example: Aligning Values with Financial DecisionsRachel shared a story about a couple who initially sought financial advice because they wanted to:Build a cabin on a parcel of land they owned. Renovate part of their house to improve their living space.Sounds reasonable, right? But as they went through a values discovery exercise, something surprising happened.The wife valued respect and security, yet she was deeply stressed in her job, to the point of tears during their financial planning session. The husband valued loyalty and family, which made watching his wife suffer painful for him.After reflecting on their true priorities, they realized now was not the right season for a cabin. Instead, they needed a financial plan that allowed the wife to:Move into a less stressful job (even if it meant earning less) Find financial stability while navigating a large inheritance Postpone the cabin to a future season once their immediate needs were metThe outcome? A plan that prioritized peace, purpose, and financial security—without regret.The Role of a Certified Kingdom Advisor (CKA®)Many financial advisors focus solely on wealth accumulation and goal-setting. But a Certified Kingdom Advisor (CKA®) brings a biblical perspective, asking questions like:“What do you think God is calling you to pursue in this season?” “Do you need more income or more impact?” “What does surrender look like in your financial life?”This kind of financial planning frees people from guilt and regret. Instead of chasing worldly success, they begin pursuing God's best for their lives.Aligning values with financial goals isn't just a nice idea—it requires practical steps. In the case of Rachel's story from earlier, their financial strategy included:The wife transitioning to a lower-stress, lower-income job. The husband re-entering the workforce to ease financial pressure. Using their inheritance wisely to cover healthcare costs before Medicare kicks in. Delaying the cabin goal until it was a better fit for their priorities.Their financial decisions became intentional—not just reactionary.The Fruit of Biblical Financial PlanningWhen people approach financial decisions with a heart of surrender, the results are transformational. The fruit we see in people who adopt this mindset is:Freedom from regret Peace and joy in their financial journey Stronger relationships as they align finances with God's planYou're not alone if you've ever felt uncertain about your financial goals. Instead of feeling pressured to have it all figured out, take a step back and ask:What are my core values? What is God's purpose for my finances? Am I making financial decisions out of trust or fear?And most importantly:How can my money reflect what's most important to me as a Christ-follower?If you're looking for a biblical approach to financial planning, consider working with a Certified Kingdom Advisor (CKA®)—a professional trained to help you navigate money through the lens of faith and stewardship. Find a CKA near you at FaithFi.com and click “Find a Professional.”Because when your finances align with God's purpose, everything changes.On Today's Program, Rob Answers Listener Questions:I would like to know how to invest $5,000 in my 12-year-old daughter's future, specifically how to do so to ensure that the investments align with my biblical values and that the money can grow over time.Resources Mentioned:Faithful Steward: FaithFi's New Quarterly PublicationSavingForCollege.comTimothy Plan | Eventide | OneAscentLook At The Sparrows: A 21-Day Devotional on Financial Fear and AnxietyRich Toward God: A Study on the Parable of the Rich FoolFind a Certified Kingdom Advisor (CKA) or Certified Christian Financial Counselor (CertCFC)FaithFi App Remember, you can call in to ask your questions most days at (800) 525-7000. Faith & Finance is also available on the Moody Radio Network and American Family Radio. Visit our website at FaithFi.com where you can join the FaithFi Community and give as we expand our outreach.

Let's talk Monday Night Raw the aired January 27th, 2025. One that saw the return of Logan Paul, Seth and Gunther go face-to-face, CM Punk target Cody Rhodes, Sami Zayn vs Drew McIntyre, JD McDonough suffer an injury and much more!Become a supporter of this podcast: https://www.spreaker.com/podcast/the-wwe-podcast--2187791/support.