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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.

Rob has a special suprise tonight! Also in this episode: - Do teachers deserve more money? - Booze bigotry - Footy coach under fire - but Rob is going to defend him - The man behind the AI report released today defends his decisions in an interview with Rob Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

Midland Care Connection, a nonprofit in Topeka, KS, offers the spectrum of senior care to people over 55 in 40 counties in Kansas and Missouri. Its services include home health, hospice, palliative care and the Program of All-Inclusive Care for the Elderly (PACE). It also is the owner of an Accountable Care Organization. Dual eligibles make up about 85-90% of Midland Care's PACE clients. PACE, which provides a range of services to keep people in their homes and out of nursing homes, helps to improve the quality of life and lower healthcare costs of dual eligibles within the first 90 days, Wiltz said. Preventive care, he emphasized, is the key to treating this group. One of the biggest changes that has taken place since the organization started PACE in 2007 has been Kansas' growing understanding and acceptance of PACE. This bodes well with the recent passage of the One Big Beautiful Bill Act, which contained federal Medicaid reductions. Midland Care's diversified revenue streams also help to shoulder the organization from Medicare home health and Medicaid reimbursement cuts. With the continuing reductions to home health payment, Wiltz believes home health is reaching a crisis point. Agencies are going to have to pivot away from Medicare fee-for-service and move to models such as Medicare Advantage's Dual Eligible Special Needs Plans (D-SNPs).Follow us on social media:X: @McKHomeCareFacebook: McKnight's Home CareLinkedIn: McKnight's Home CareInstagram: mcknights_homecareFollow Midland Care Connection on social media:X:  @MidlandCaresFacebook: Midland Care Connection, Inc.Show contributors:McKnight's Home Care Editor Liza Berger; Jeremy Wiltz, Vice President of Strategic Initiatives, Midland Care Connection

The way Robin Hillier sees it, there is not a single process that is going to make or break a skilled nursing facility more than the MDS resident assessment. She should know. A 40-year long-term care veteran, who serves on major association national advisory panels and boards, in addition to once owning her own facility and now running her own consultancy, Hillier is a long-term care guru of rare caliber. Her insights into the power of the Minimum Data Set and related coding procedures are just the tip of the iceberg. She tells McKnight's Long-Term Care News Executive Editor James M. Berklan in this McKnight's Newsmaker podcast that this is “certainly one of the most complicated eras that we've been in.” She cautions about situations where high-quality, yet unsuspecting providers may be most prone to new audits and scrutiny from the Centers for Medicare & Medicaid Services. She also counsels about coping with provisions of BBBA, which, she emphasizes, will affect each state differently. “A group of people have their head in the sand and think there's nothing in here that could possibly be bad,” she says. “And then the other opposite is ‘the sky is falling.'” Hillier also confides about her “geeky” side and how she looks eagerly ahead at this time each year, and why. Download this podcast to hear her full remarks, which include best practices advice in numerous subject areas.

Tonight on Media McKnight... - Christian O'Connell to take his radio show national - will it work? - Are the Logies still relevant? - CHATGPT decides Australia's best TV presenters. - Hugh Marks accused of changing his views now that he runs the ABC - The best news opener I've ever seen in Australia. McKnight Tonight streams every Tuesday at 9pm AEST. Members of our YouTube page get early access as soon as the show is ready. Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonightSupport this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

It's a new month and a new week but it's the same old ranty Rob lol! IN THIS EPISODE: - Calls for softer gun laws in Australia - Can black people be racist? - Steve Molk talks the 2025 Logies - A special birthday surprise. Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

I had an enlightening conversation with Brian and Mary McKnight, the driving forces behind Turf Tamers Landscaping in Fort Collins. Brian shared how he acquired Turf Tamers, initially a tiny business, and grew it from the ground up starting with a few clients in 2001.  Brian shared his background, and the drama in moving from “trendy” California to “cowtown” Fort Collins in high school - but how he soon fit right in and found summer work in landscaping.  Mary, on the other hand, came to CSU from Indiana and studied global tourism. They met at the Rio, and their shared passion for adventure and travel led to a quick connection, and soon jobs and business opportunities in Chile.They bought property in Chilean Patagonia in 2008, and over the years developed both the property and deep relationships with the neighboring families.  Despite travel challenges and lack of infrastructure - their valley finally got electric power in 2016! - they've developed an amazing fishing and recreation property in one of the most unique glacial valleys in Patagonia, and we spend a fair bit of time exploring their valley and the local culture.   Brian and Mary also shared extensively about their business evolution, particularly how incorporating systems and focusing on quality customer service has been their key to success. Brian appreciated how Mary's involvement sped their evolution, and how his membership in LoCo Think Tank has broadened his and their perspectives.  For young  people, they emphasized the importance of travel and entrepreneurship, and shared how their focus on values informs their business and family decisions. Our time together was an exploration of building a business and a life with intention and an adventurous spirit, so please tune in and enjoy my conversation with Brian and Mary McKnight.  The LoCo Experience Podcast is sponsored by: Purpose Driven Wealth Thrivent: Learn more

It's tipsy Thursday! In this episode: - Why company loyalty is (and should be) a thing of the past - Pets on planes - no thanks! - Is 'fireman' a sexist term? - Farmers lose control of their property - It's tipsy Thursday, so have a drink with us! Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

Tonight on Media McKnight... - The Best & Worst TV presenters in Australia - Why THAT South Park episode reveals the truth about Colbert - 10 gets lucky - Is Brisbane radio station 4BC REALLY a basket case? McKnight Tonight streams every Tuesday at 9pm AEST. Members of our YouTube page get early access as soon as the show is ready. Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonightSupport this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

It's going to be another big week! Topics include: - WTF - The plan to get victims to befriend their bully - How will age verification affect Australian users on the net? - NRL v LGBTQIA+ - When you catch companies lying to you. Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

It's tipsy Thursday! In this episode: - Babies in Parliament is not a good thing - President Obama controversy (but not the one you think) - Ita Buttrose - Scott Cam Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

There are serious ramifications for the continued payment reductions in the Medicare home health regulations, Steven Landers, MD, MPH, CEO of the National Alliance for Care at Home, said. Beyond the lack of access to home health services, the whole payment structure has been decimated, he said. This year, the home health payment program will total just over $15 billion, down from $17.8 billion in 2019. The cuts are making it harder for agencies to have the purchasing power to staff agencies. Another negative development for home care is the passage of the “Big Beautiful” bill, which will place pressure on states to reduce home- and community-based services. The Medicaid work requirements in the law may hurt personal care workers who use Medicaid as their health insurance, he noted. While home care is not the most powerful lobbying contingent in Washington, “sometimes right beats might,” Landers said. Landers' past positions, which included his role as director of home care at the Cleveland Clinic, helped him see the value of home care and how policy making in Washington affected the care regular people receive. As part of his tenure, he would like to see home care providers be able to deploy new care models such as the Medicare Care Choices Model. Landers sees the Alliance being a partner with the Centers for Medicare & Medicaid Services to combat rampant hospice fraud.Follow us on social media:X: @McKHomeCareFacebook: McKnight's Home CareLinkedIn: McKnight's Home CareInstagram: mcknights_homecareFollow the National Alliance for Care at Home on social media:X: @TheAllianceHomeFacebook: National Alliance for Care at HomeLinkedIn: National Alliance for Care at HomeInstagram: thealliancehomeShow contributors:McKnight's Home Care Editor Liza Berger; Steven Landers, MD, MPH, CEO, National Alliance for Care at Home 

In the second edition of our media show, some of the topics covered include: - 9NEWS claims the ratings year, but do their numbers stack up? - Alex Cullen returns to TV - Radio ratings - Was Stephen Colbert fired for political or financial reasons? - Why is News Corp serving up old news Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show! Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

"Looking Back to Look Forward" karya Cormac Russell, yang menampilkan wawancara dengan John McKnight, menyelami asal-usul dan filosofi Pengembangan Masyarakat Berbasis Aset (ABCD). Buku ini menekankan bahwa ABCD bukanlah model baru melainkan deskripsi abadi tentang bagaimana masyarakat secara alami menguat dan mengatasi tantangan dengan memanfaatkan aset internal mereka. Berbeda dengan pendekatan yang berfokus pada kekurangan, ABCD menyoroti pentingnya menemukan dan memanfaatkan enam aset utama: karunia individu warga, kekuatan asosiasi lokal, sumber daya institusi, lingkungan fisik dan ekonomi tempat tersebut, serta kisah-kisah bersama dan warisan budaya. Intinya, ABCD mengajak kita untuk melihat melampaui masalah dan mengenali kekayaan yang sudah ada di dalam komunitas, mendorong pendekatan akar rumput yang didorong oleh warga untuk perubahan. Wawancara John McKnight dengan Cormac Russell menguraikan pengaruh utama dalam pemikirannya tentang ABCD, termasuk tokoh-tokoh seperti Saul Alinsky, Ivan Illich, Robert Mendelsohn, dan Judith Snow. McKnight menjelaskan bagaimana Alinsky menginspirasi gagasan tentang kekuatan berbasis orang untuk menghadapi institusi, sementara Illich menyoroti kontraproduktivitas institusi besar dan bahaya profesionalisme yang berlebihan. Robert Mendelsohn, seorang dokter, memperkuat pandangan bahwa pengetahuan kesehatan sejati berada di dalam komunitas dan keluarga, bukan di sistem medis. Judith Snow, seorang individu yang "diberi label", menunjukkan bahwa orang-orang yang terpinggirkan seringkali memiliki karunia tak ternilai yang diabaikan oleh layanan yang berfokus pada kekurangan. Bersama Jody Kretzmann dan Stan Hallett, McKnight mengembangkan kerangka kerja ABCD, yang menekankan bahwa aset lokal, ketika dihubungkan secara produktif, dapat menciptakan lebih banyak daripada yang bisa dicapai oleh bantuan eksternal. Pada akhirnya, "Looking Back to Look Forward" adalah seruan untuk kembali ke "budaya komunitas," di mana warga adalah produsen utama kesejahteraan. Buku ini menguraikan lima prinsip inti ABCD: berbasis tempat, dipimpin warga, berorientasi hubungan, berbasis aset, dan berfokus pada inklusi. Prinsip-prinsip ini memandu upaya pembangunan komunitas yang memberdayakan individu dan asosiasi untuk mengatasi tantangan dan menciptakan masa depan yang berkelanjutan. Dengan merayakan apa yang "kuat" dan melibatkan semua orang, terutama mereka yang terpinggirkan, ABCD menawarkan jalan menuju demokrasi yang lebih dalam dan kehidupan yang lebih berkelimpahan, dengan menyoroti bahwa solusi terbaik seringkali terletak di "halaman belakang kita sendiri" — di dalam karunia, hubungan, dan kapasitas yang tak terlihat yang sudah ada di dalam komunitas kita.

Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show! Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

Leitura Bíblica Do Dia: ATOS 1:1-8 Plano De Leitura Anual: SALMOS 31–32; ATOS 23:16-35  Já fez seu devocional hoje? Aproveite e marque um amigo para fazer junto com você! Confira:  O escritor Scot McKnight conta que em sua adolescência teve uma “experiência de plenitude do Espírito”. Certa ocasião, um orador o desafiou a permitir que Cristo reinasse na vida dele e que se entregasse ao Espírito. McKnight então orou: “Pai, perdoa os meus pecados; Espírito Santo, habita em mim.” Algo poderoso aconteceu, disse ele: “A partir daquele momento, minha vida tornou-se completamente diferente. Não perfeita, mas diferente”. De repente, ele teve o desejo de ler a Bíblia, orar, encontrar-se com outros cristãos e servir a Deus. Antes de ascender ao Céu, Jesus disse aos Seus apóstolos: “Não saiam de Jerusalém até o Pai enviar a promessa, conforme eu lhes disse antes” (ATOS 1:4). Eles receberiam “poder” para se tornar Suas “testemunhas em toda parte: em Jerusalém, em toda a Judeia, em Samaria e nos lugares mais distantes da terra” (v.8). Deus concede o Espírito Santo para habitar naquele que crê em Jesus. Isso aconteceu pela primeira vez no Pentecostes (ATOS 2); e acontece hoje sempre que alguém confia em Cristo. O Espírito de Deus continua a habitar naqueles que creem em Jesus. Nós também, com a ajuda do Espírito, produzimos o fruto da mudança de caráter e desejos (GÁLATAS 5:22-23). Louvemos e agradeçamos a Deus por nos dar conforto, convicção, comunhão e amor.  Por: AMY BOUCHER PYE 

2025 - 07 - 18 Lia McKnight by CurtinFM 100.1 in Perth, Western Australia

A 19 year old welder recently bought his first home - in part crediting his purchase to driving a cheap car. We all know you've got to make sacrifices to get into the market, so how are people making their way onto the ladder? LISTEN ABOVESee omnystudio.com/listener for privacy information.

Big Show + with GVP is on demand! In this hour the author of Voices of Hockey: Reflecting on the Fastest Game on Earth, Kirk McKnight joins GVP to talk about the experiences he's gained in the process of writing his book. Kirk and GVP chat about some stories from other legendary broadcasters, the differences between pro sports, the beauty of hockey and what his book holds for Flames fans.The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Media Inc. or any affiliate.

It's tipsy Thursday so get your drinks ready! In this episode: - Cancer labels on food.. but not in Australia - Auto-renewal scams - NDIS funding cuts - The Aussie teen sensation selling products around the world Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

Welcome to the first episode of Media McKnight, where Rob brings you exclusive insights into the world of media. In our show that looks at the media: - Why is the TODAY show allowing political advertising on for free? - Sunrise gets a story wrong and social media goes into a panic - That royal prank scandal from 2012 is back in the headlines - Dave Cameron leaves SCA... what's all that about? - Tony Jones thrown under the bus by Nine - And there's still more to cover! Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonightSupport this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

During Hour 1 author of "The Voices of Hockey: Broadcasters Reflect on the Fastest Game on Earth" Kirk McKnight joined the show discussing the new audiobook and sharing some stories from putting the project together. Hosted on Acast. See acast.com/privacy for more information.

Special guest Dimity Clancey from 60 MinutesSupport this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

Leaders at River Spring Living in New York are on the verge of flipping the “on” switch for a “rehab model for the future” that aims to revolutionize the way therapy is delivered. Featuring robotic elements, its goal is to shrink the length-of-stay for short-term patients and employ numerous kinds of newer technology. THe Hauser Rehab Center of Excellence has been built with the input of not only clinicians but also the housekeeping, food service and activities departments, says RiverSpring COO Deborah Messina in this McKnight's Newsmakers podcast. Hear how this innovative life plan community has converted parts of three existing buildings to bring the vision to reality. An October start date is racing up, but comfortably so, Messina tells McKnight's Executive Editor James M. Berklan.

Rob is back after a week off and he's ready to rant! Hot Topics will be updated on the day of the stream. Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

Scott brought Dan McKnight back on the show to discuss the ongoing effort to pass Defend The Guard bills in state legislatures across the country. McKnight explains what the legislation is, gives an update on where progress is being made in different states and details the increasingly desperate moves the Defense Department has been making to stop it. Discussed on the show: DefendTheGuard.us BringOurTroopsHome.us Dan McKnight is the founder and Chairman of Idahoans to Bring Our Troops Home. He served in the U.S. Marine Corps Reserves, three years active duty with the U.S. Army and ten years with the Idaho Army National Guard, including a one-year deployment to Afghanistan in 2006. This episode of the Scott Horton Show is sponsored by: Roberts and Roberts Brokerage Incorporated; Moon Does Artisan Coffee; Tom Woods' Liberty Classroom; Libertas Bella; ExpandDesigns.com/Scott. Get Scott's interviews before anyone else! Subscribe to the Substack. Shop Libertarian Institute merch or donate to the show through Patreon, PayPal or Bitcoin: 1DZBZNJrxUhQhEzgDh7k8JXHXRjY Learn more about your ad choices. Visit megaphone.fm/adchoices

 Download Episode. Scott brought Dan McKnight back on the show to discuss the ongoing effort to pass Defend The Guard bills in state legislatures across the country. McKnight explains what the legislation is, gives an update on where progress is being made in different states and details the increasingly desperate moves the Defense Department […]

Hailing from Covington, GA, Xavier is a proud graduate of Savannah State University (Class of Fall 2018). He currently serves as the Sports Director at WWSB-ABC7 in sunny Sarasota, Florida. Join us as we dive into his journey from the Peach State to the broadcast spotlight, covering the highs, the hustle, and everything in between. Also In this episode, we dive into the state of Atlanta sports—from whether the Braves should keep building around Acuña to the Falcons' delay in moving on from Cousins and the Hawks' offseason decisions. We break down key turning points, future leadership, and which young stars need to step up across all three franchises. #SportsBroadcasting #SSUAlumni #WWSBABC7 #SportsDirector #CovingtonGA #SavannahState

Americans plan their vacations in more painstaking detail than they plan for aging, even though the aging stage of life lasts much longer, said Peter Ross, CEO of Senior Helpers. After meeting Richard Wexler, host of the podcast Caring in America about a year and a half ago, they decided to launch a nonprofit foundation to help Americans plan their aging journeys and be proactive. The result is APlan2Age.org. Unlike other sites that provide resources, APlan2Age is noncommercial and does not seek to profit off the site, Ross said, noting that Senior Helpers is an advisory council member. He encourages other home care firms to reach out and help support the site. One of the site's signature aspects is a care plan that visitors can fill out and modify over time. Ross noted that the purpose of APlan2Age is to try to prepare for the aging process as a way to head off a catastrophic life event. Families, for example, might talk about installing grab bars in loved ones' showers to help prevent falls. Wexler learned about the importance of planning the hard way — when he and his wife were thrust into caregiving roles for their parents in their 80s. One of the big reasons to prepare for aging is to take pressure off family caregivers who shoulder most of the burden of caring for aging family members, Ross said. The next big development for APlan2Age will be Tuesday, July 29, at 1 pm ET, when Ross and Wexler hold a webinar entitled “The National Conversation on Aging.”Follow us on social media:X: @McKHomeCareFacebook: McKnight's Home CareLinkedIn: McKnight's Home CareInstagram: mcknights_homecareFollow APlan2Age on social media:Facebook: APlan2AgeInstagram: aplan2ageShow contributors:McKnight's Home Care Editor Liza Berger; Peter Ross, CEO of Senior Helpers and Co-founder of APlan2Age;  Richard Wexler, CEO and Co-founder of APlan2Age

The need and opportunity for senior living providers to serve middle-income older adults have been in the spotlight especially since 2019. In this Newsmaker's podcast, Melissa Andrews, president and CEO of LeadingAge Virginia, joins McKnight's Senior Living Editor Lois Bowers to discuss what has changed from 2019 to now, as well as important considerations — and new resources on the way — for those who wish to serve the middle market.

Tonight on The Panel, Wallace Chapman is joined by panellists Andie McCombs and Heather Roy. They discuss evidence given to the Royal Commission on the Government's response to Covid-19 and they hear from the country's biggest provider of support to unenrolled children.

This half hour the panel hear about a 72-thousand dollar quote for a job that was done for a box of beers and they hear how Auckland Council pulled rank on the legendary berm guy Mark van Kaathoven.

Preaching through Luke 5, Pastor Collin explains the biblical metaphor of being fishers of men. While some of Christ's disciples were actual fishermen by trade, Jesus told them to follow Him and He would make them fishers of men. Collin reminds us why we should not allow our fear of our sin to inhibit us from obeying Jesus. We've been invited to join Christ in the Great Commission to preach the gospel and save souls. Collin preaches that our mission is to find, disciple, and set free those who are lost. The message finishes with a simple, 3-step method for sharing the gospel: introduce with Jesus' story, illustrate with your own story, and invite with their story.

Investing isn't always easy, and while you may think you can afford to buy a new house or investment property, can you really? Ed McKnight recommends that before you take on those payments, try living with the decreased income before taking on that debt. He joined Jack Tame to delve deeper into the ‘Can I Invest' Test. LISTEN ABOVE See omnystudio.com/listener for privacy information.

At times we have the opportunity to deviate a little from the tried-and-true conversations this podcast has become known for as opportunities occur for us to sit down with a very special person, perhaps not known as a sewist or quilter, but as someone who has made an indelible mark in the world of creativity. Our guest today is a woman whose life and work have helped shape some of the most iconic spaces and moments in American design history – and whose personal story is just as remarkable as her professional one.Tania McKnight Norris was born in Scotland and lived in London and Zimbabwe (then Southern Rhodesia) before relocating to Los Angeles in 1963. With a refined eye for detail, a love of elegance, and an independent spirit, she made her way to the United States and found herself working at the highest levels of interior design—at a time when few women were given a seat at the table.She joined the design team at Walt Disney Productions in the 1960s, becoming the only woman on the original five-person team responsible for creating the interiors of Disneyland's New Orleans Square and the elegant Club 33—an exclusive private club hidden behind an unmarked door that has since become the stuff of legend. Tania designed the club's original logo, handpicked furnishings, and helped shape its iconic look and feel, combining European sophistication with imaginative flair.Norris left Disney in the 70s, working as a project designer for the RMS Queen Mary before relocating to central California and opening an antique shop. She also anchored a weekly radio show about antiques and participated in antique shows throughout the United States while running her shop.Her interests include gardening, photography travel, cooking, needlepoint and botanical art – she is a member of the American Society of Botanical Artists.Today, Tania joins us to reflect on a life lived with imagination, strength, and purpose. From her early days as a curious girl in Scotland to becoming a design icon in her own right, she has so much to share—and we are honored to have her here to share it with us.(3:42) Tania shares stories of her youth…being born before WWII. She lived in a castle Culzean in Scotland which had a special floor that was given by the people of Scotland to President Eisenhower. Did you know that Scotland has palm trees along the coast. And that at the age of 8, Tania decided she wanted to decorate homes?! She even met Lady Churchill, Margo Fountain and the royal family. She arrived in America in November 1963, 2 weeks prior to the assassination of President Kennedy. She marveled at the resilience of this country. Then…there was THE call about the job at Disney. What follows is a rich recount of her early days at Disney.(13:30)Tania talks about Walt Disney and the gracious way he treated her. He “never said no” to her about her ideas. Learn what Disney would do if he didn't like someone's work…or wanted something more. And…how the ladies room got to be bigger than originally planned.(19:05) What's Tania's favorite attraction at Disney World! Find out here and why she chose this particular one. Learn about some of the behind-the-scenes things done at Disney World…things you probably never knew!(21:50) And now…the purple wallpaper. Tania tells of its creation.(24:46) Tania's hands have been reproduced many times at Disney. Hear this story and how much she was paid. Any why Mitzie Chandler got paid more.(26:22) What's it like for Tania to walk into a haunted mansion and see her work? What happened when she saw it on a maiden voyage of a Disney cruise ship?(27:33) Tania is a sewist. How did she learn to sew and what are her favorite things to make. How did WWII influence her sewing? And what's she up to with Joe Vecchiarelli?(33:10) Tania has visited +130 countries. Her some of her wonderful tales of adventures. Let's start with Antarctica. Then there's Mongolia where she saw the eclipse, Siberia for a wedding and Albania to interview students with whom she travelled to Macedonia. Oh, and what about 1000 miles down the Amazon.(35:02) Where has she not traveled to…but wants to go to…? West Africa and several places in Europe. Have toothbrush will travel!(35:37) She talks about her endowment for botanical art at the Huntington in San Marino. She explains why botanical art is so meaningful to her. She tells of the Virginia Robinson Gardens. She also explains botanical art.(38:30) Who is someone she's met in her life that really left an impression. Well…JoeVechiarelli…and Charles the King of England! Michael Jackson, Madonna.(40:12) What inspires her? Inquisitiveness! She tells of a dinner one night at the Getty Museum and…!(41:22) What's next for her? Retirement…most likely not!(41:53) What didn't I ask? Well, hear about her radio show The World of Books(43:14) How can you reach out to Tania? HMpurplewallpaper@gmail.com. Be sure to follow, rate and review this podcast on your favorite platform. Be sure to subscribe to, review and rate this podcast on your favorite platform…and visit our website sewandsopodcast.com for more information about today's and all of our Guests.

Topics in this episode include: - The plan to give Police easy access to your home security cameras - The actors of the new Harry Potter TV series facing a big backlash - Defending Sarah Harris from the critics - A big week in media Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show! Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

Tonight on The Panel, Wallace Chapman is joined by panellists Jennie Moreton and Mike Williams. This half hour the panel hears about a group of journalism students at the University of Canterbury who have started up a new publication for prisons in the region. They also hear from Bernie Brown owner of McKnight and Brown menswear, 70 years serving the good people of Invercargill.

Topics in this episode include: - Was Anthony Albanese really snubbed by President Trump, or is this just petty politics? - Should David Walliams be cancelled for doing the Nazi salute? - Tracy Vo from 9NEWS shares her experiences of being a news reporter Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show! Support this show by buying Rob a coffee: https://buymeacoffee.com/mcknighttonight Leave a comment so that we can feature it on the show!Support this show http://supporter.acast.com/tv-blackbox. Hosted on Acast. See acast.com/privacy for more information.

The Coffee People Podcast traveled to the Specialty Coffee Association Expo in Houston, TX to interview coffee pros at the Roastar, Inc booth on the convention floor. While wandering we ran into Phil McKnight, the President of Global Specialty Coffee at Breville Group. He was excited to share the new Baratza Encore Pro grinder.The stepless machine is an upgraded version of their popular Encore grinder and features single does and timed grinding with an intuitive user experience.Find Online: https://www.baratza.com/en-us/product...Coffee People is not sponsored by Baratza and does not receive compensation if you click the baratza.com link above.Our Presenting sponsor is Roastar, Inc., the premier coffee packaging company utilizing digital printing. Roastar enables small-to-gigantic coffee businesses tell a big story. Learn more at https://bit.ly/4gIsHff.Follow @roastar on Instagram Brands We've Partnered With:*Shop for Yeah, No...Yeah, our collaboration roast with Relative Coffee celebrating a Midwest turn of phrase. Buy Now: https://relativecoffeeco.com/products... Shop for the Simply Good Brewer. We've used ours nearly 1000 times: https://partners.simplygoodcoffee.com...Buy us a cup of coffee! https://roastwestcoast.substack.com/s...Coffee People is one of the premier coffee and entrepreneurship podcasts, featuring interviews with professionals in the coffee industry and coffee education. Host Ryan Woldt interviews roastery founders, head roasters, coffee shop owners, scientists, artists, baristas, farmers, green coffee brokers, and more. This show is also supported by Marea Coffee , Cape Horn Green Coffee Importers, Sivitz Roasting Machines, and Hacea Coffee Source. Head to www.roastwestcoast.com for show recaps, coffee education, guest list and coffee news.Register to become an organ donor at: https://registerme.org/.*Clicking these links to purchase will also support Roast! West Coast through their affiliate marketing programs.

On today's episode, I had the absolute pleasure of chatting with Lois Bowers, the powerhouse editor behind McKnight's Senior Living.We went deep into the McKnight's Excellence in Technology Awards – the history, the growth, and all the behind-the-scenes action that makes it such a meaningful event in our industry. Lois shared how the awards have evolved over 15 years (yep, 15!), from just a handful of categories to a fully loaded, inclusive program recognizing the best and brightest across senior living, skilled nursing, home care, and beyond.We talked about what it really takes to stand out – not just flashy tech, but real-world impact, smart collaboration between vendors and providers, and how these stories are changing the game for residents and staff alike.If you're passionate about innovation in senior care or just want a closer look at what makes these awards so special, this one's for you. And bonus – Lois gives us some insight into how McKnight's continues to lead conversations around the future of care.Let's get into it.McKnight's Tech Awards: https://www.mcknightstechawards.com/

      Slam the Gavel welcomes Jonathan, a U.S. Navy veteran who served 8 years aboard submarines and Samantha, a South African immigrant.      Together, they're raising three wonderful children and building their creative business, SilverCo Design, where they specialize in brand identity.     In September 2024, their family faced an unexpected and life-changing event: their 5-year-old daughter was removed from their care without a warrant, without emergency circumstances, and without the due process every family is entitled to. The removal was based on coercion and a rushed and questionable medical report involving coordination between DSS, hospital staff, and local law enforcement.    Almost 2 months later, they had been arrested, without ever being questioned, on charges that stemmed from incomplete information and procedural mis-steps. The arrest was an act of retaliation for filing an appeal to challenge the DSS Level-1 finding of "Abuse and Neglect."  Since then, Jonathan and Samantha have been navigating a legal system that has made reunification unnecessarily difficult, despite their cooperation with DSS, and a home where two of their children, ages 10 and 1, continue to thrive.    Throughout this journey, they both have chosen to advocate - not just for their family, but for others going through similar experiences. Now working with other parents and professionals to create a supportive network for families seeking reunification, as well as clarity in a system that often feels overwhelming to the both of them.To Reach Jonathan and Samantha McKnight: storiesforchangepodcast@gmail.comSupportshow(https://www.buymeacoffee.com/maryannpetri)Maryann Petri: dismantlingfamilycourtcorruption.comhttps://www.tiktok.com/@maryannpetriFacebook:  https://www.youtube.com/@slamthegavelpodcasthostmar5536Instagram: https://www.instagram.com/guitarpeace/Pinterest: Slam The Gavel Podcast/@guitarpeaceLinkedIn: https://www.linkedin.com/in/maryann-petri-62a46b1ab/  YouTube:  https://www.youtube.com/@slamthegavelpodcasthostmar5536  Twitter https://x.com/PetriMaryannEzlegalsuit.com   https://ko-fi.com/maryannpetri*DISCLAIMER* The use of this information is at the viewer/user's own risk. Not financial, medical nor legal advice as the content on this podcast does not constitute legal, financial, medical or any other professional advice. Viewer/user's should consult with the relevant professionals. Reproduction, distribution, performing, publicly displaying and making a derivative of the work is explicitly prohibited without permission from content creator. Podcast is protected by owner. The content creator maintains the exclusive right and any unauthorized copyright infringement is subject to legal prosecution. Support the showSupportshow(https://www.buymeacoffee.com/maryannpetri)http://www.dismantlingfamilycourtcorruption.com/

Alan McKnight, chief investment officer at Regions Asset Management, says that there is opportunity for investors to "eek out a mid-single-digit type of return this year," provided that they can stomach high levels of volatility along the way. Specifically, McKnight says that he expects domestic stock markets to be the leader in the second half of the year, most notably in comparison to international developed markets, which have been a bright spot thus far in 2025. McKnight expects the performance of foreign stocks to fade, while mid-cap domestic stocks pick up sharply. McKnight also expects the Federal Reserve to cut rates two or three times late in the year, noting that "there's really not a need to initiate more cuts right now," which will make the move more effective as the economy slows while it digests trade policies and more. Kathy Kristof, founder and editor at SideHusl.com, discusses how people can get the most from side jobs, noting that they can be a gateway to second careers, semi-retirement life changes or a means to achieving a specific financial goal, but how the best way to achieve those ends involves some detailed advance planning and thought on how to make the most of your skills and assets. Plus, the Weird Financial News returns, and digs into some of the financial issues behind a few recent news stories where the money angle was largely ignored by the mainstream media.

This week's episode is a soulful one, friends. I'm joined by the amazing Jessica McKnight — an award-winning luxury photographer in St Petersburg, FLA, for over 25 years, mindfulness coach, and founder of Brilliance Key. She has a big heart for helping others to create their success using the power of their thoughts as well as a photographer with a ton of business wisdom.  Jessica and I have a beautiful conversation about how mindset and mindfulness aren't just buzzwords — they're powerful tools that shape how we show up in our photography businesses and our lives. Jessica shares how her own journey, from a tough childhood to building a thriving photography brand, has been guided by a commitment to inner clarity, intention, and self-love.Together, we explore: How to shift your attitude to support your dreams What mindfulness looks like in real life (hint: it's about presence, not perfection) Her 8 simple practices to start your day grounded and focused — including gratitude, visualization, and creating space for joy The power of community, creativity, and trusting in something bigger (yes, the Universe has your back!) And how chasing success without balance can leave us burnt out — and what to do insteadJessica also gives us a peek into her Beyond Brilliant Photography Retreats that include daily yoga, mindset talks, and the kind of connection that fills your soul, plus a chance to apply for a free retreat seat on her website!This episode is like a soft exhale and a spark of inspiration rolled into one. Whether you're feeling stuck or just craving a deeper connection to your work and purpose, I know you will be glad you tuned in.Links and Goodies: Apply for a FREE seat at one of Jessica's retreats by subscribing to her newsletter at BrillianceKey.comAnd feel free to book a 20-minute chat with me if you need a little support.Connect with Photography Business Coach Luci Dumas: Website Email: luci@lucidumas.comInstagram FacebookYouTubeNew episodes drop every week — make sure to subscribe so you never miss an inspiring guest or a powerful solo episode designed to help you grow your photography business.

Your podcast doesn't have to drain your time to deliver ROI, here's how to turn it into a self-sustaining business asset.   Nikki McKnight is an operations and systems strategist who helps creatives simplify complex processes into streamlined systems. With over 15 years of experience in operations, Nikki specializes in designing client experiences that scale, and she's bringing that same mindset to podcasting.   In this episode, Nikki breaks down how podcasters can stop treating their show like a side hustle and start using it as a strategic asset to support sales, client delivery, and marketing.   In this episode, you'll learn: -Why identifying your podcast's true purpose is the first step to building a sustainable workflow -How to avoid the common trap of optimizing for speed instead of strategy -What it looks like to turn your podcast into a nurturing tool for leads and clients -How Nikki's clients are using old episodes in smart ways, from email sequences to onboarding -The difference between vanity metrics and meaningful data, and which podcast numbers are worth your time -Nikki's favorite tools for managing the podcast process, from editorial calendars to automated editing ⭐⭐⭐⭐⭐ Love the show? We'd love a review! Leave us a review on Apple Podcasts or Spotify—it helps more creators find us!   ✅ Want to grow your visibility through podcast guesting? Check out how PodWritten can help: https://podwritten.com/services/ https://podwritten.com/  

Pastor Collin preaches about idolatry. Idolatry is making anything but God the ultimate thing. Collin explains how addressing sin is less about treating symptoms and more about determining the root cause, and this cause is often idolatry. One pernicious form of idolatry is the seduction of success. Collin tells the story of Naaman being healed in the Jordan River, and explains how this story illustrates the simplicity of following Christ. The simplicity of following Christ challenges our idolatry of achievement and success.

Season 2 of The Reaching Gen Z Podcast launches with a true patriot! I have nothing but high praise to give for his books on Gen Z. When I began my PhD research they were crucial to my project (you can access my dissertation for free here): https://digitalcommons.liberty.edu/doctoral/4514/If you're a youth pastor, ministry worker, volunteer, I recommend you pick up this book ASAP. Seriously, I highlighted his books and took a copious amount of notes. It is groundbreaking, theologically sound, and full of practical wisdom on how to engage Gen Z effectively with the gospel. Resources to check out: https://drtimmcknight.com/resources/Thanks again for tuning in to the podcast! We greatly appreciate all of your 5-Star reviews. If this show is helpful to you, share it with a friend. This helps other people find our content more easily and is a great encouragement as we continue to produce free content for the purpose of reaching Gen Z more effectively.Dr. Tim McKnight Bio: Tim is the founder and president of McKnight Ministries. He resides in Anderson, SC where he has served as the Director of the Great Commission Center for Youth Ministry at Anderson University. A Church planter of Mosaic church and now Lead Pastor of Holston Creek Baptist Church. He has authored Engaging Generation Z: Raising the Bar for Youth Ministry, and is the editor of Navigating Youth Ministry. A distinguished US Army Chaplain who has been commended for his service with Operation Noble Eagle & Operation Enduring Freedom; he's also an armed an unarmed self-defense instructor, but above all - A Christ follower. He is married to Angela, and proud father of Micah, Noah, Carissa, & Mary Anna.

Guest Bios Show Transcript What happens when people start questioning what they were taught about Jesus—and discover the church might be the problem, not their faith? In his talk from the Restore Conference, author and New Testament scholar Scot McKnight reframes the controversial topic of “deconstruction” as a faithful pursuit of Christ rather than a departure from belief. McKnight challenges common misconceptions about deconstruction, often mislabeled as rebellion or “exvangelical angst.” Drawing on his recent book Invisible Jesus, co-authored with musician and pastor Tommy Preson Phillips, McKnight shares insights from those rethinking their faith—not to abandon Jesus, but to more firmly grasp authentic faith in Him.

All Home Care Matters and our host, Lance A. Slatton were honored to welcome filmmaker and long-term care advocate Peter Murphy Lewis as guest to the show.   About Peter Murphy Lewis:   Peter Murphy Lewis is a documentary filmmaker, CNA, and long-term care advocate & founder of Strategic Pete who uses storytelling to spotlight the unsung heroes of caregiving. He is the creator of the docuseries People Worth Caring About, which reveals the real human stories behind the caregiving crisis in America.     With a background in marketing and content strategy, Peter brings a unique blend of empathy and clarity to both film and business. He's also the founder of Strategic Pete, a boutique consultancy helping mission-driven organizations grow through storytelling and scalable marketing systems.     His work has been featured in Care.com, Provider Magazine, Becker's Healthcare, McKnight's, and more. Peter lives next to a zoo in Kansas, sleeps in a hammock under the stars, and spends his mornings teaching his 8-year-old son to golf.