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Hvordan slår man markedet gennem 20 år? Det ved dagens gæst i Millionærklubben en hel del om, for i mere end to årtier har han i snit leveret tæt på 19% årligt i afkast, altså langt mere end de ca. 9%, som verdensindekset har præsteret i samme periode. Heldigvis deler han gerne opskriften, så lyt med, når investor og indehaver af Jackson FamilieInvest, Thorleif Jackson, beskriver vejen til høj vækst i porteføljen. I studiet tager teknisk analytiker Lars Persson fra Aktierådet lytterne en tur ud på dagens marked, hvor bl.a. Novo Nordisk endnu engang er i fokus. Og sidst i udsendelsen kan du møde Søren Bentzen, der er kommet særdeles godt fra start i Millionærklubbens aktiespil. Vært: Bodil Johanne GantzelSee omnystudio.com/listener for privacy information.
I denne uges episode af Aktieuniverset ser vi nærmere på Nvidias regnskab blandt andre flere spændende selskaber. Vi dykker ned i diverse markedsnyheder. Blandt andet er Indien i charmeoffensiv og planlægger møder med BRICS og Kina under konflikt med USA og Trump. Trump laver advarsel mod EU's digitale skatter. Ugens tema handler om investering i tech – hvor står vi, og hvilke muligheder er der fremadrettet, set ud fra den nye bog “Den lille guide til investering i teknologiaktier” af Mads Christian og Jesper Bæk fra NewDeal Invest. Derudover ser vi på ugens køb og meget mere! Denne episode er sponsoreret af investeringsfonden NewDeal Invest.Du kan finde fonden på din danske handelsplatform under PMINDI eller NewDeal Invest.På eToro findes porteføljen NDI-FutureTech.Er du virksomhed, kan du investere i hovedfonden via Virksomhedsskatteordningen (VSO).Læs mere på newdealinvest.dk. Denne episode er sponsoreret af Betterfeast. Den nemmeste måltidskasse. Hop ind på Betterfeast.dk/vare/familiekassen og brug rabatkoden: “AKTIEUNIVERSET51”, så får du 51% på din første levering. Denne episode er sponsoreret af Finobo. Få et gratis økonomitjek hos specialisterne i låneoptimering ved at bruge linket:finobo.dk/gratis-oekonomitjek-aktieuniverset/Prøv den nye omlægningsberegner på Finobo.dk/beregner-omlaegningsberegner/?utm_source=aktieuniverset Tjek os ud på:FB gruppe: facebook.com/groups/1023197861808843X: x.com/aktieuniversetIG: instagram.com/aktieuniversetpodcast DISCLAIMER:Aktieuniverset indeholder markedsføring af investeringsforeningen Portfoliomanager NewDeal Invest, kl n (PMINDI), som Mads Christiansen er investeringsrådgiver for. Podcasten kan ligeledes referere til andre fonde.Indholdet i podcasten udtrykker alene værternes og gæsters egne holdninger, refleksioner og analyser, og skal ikke opfattes som en personlig anbefaling af bestemte værdipapirer eller strategier. Podcasten skal ikke anses som investeringsrådgivning, da den enkelte lytters finansielle situation, nuværende aktiver eller passiver, investeringskendskab og -erfaring, investeringsformål, investeringshorisont, risikoprofil eller præferencer ikke kan inddrages. Det afhænger af den enkelte investors personlige forhold og målsætning, om en bestemt investering eller investeringsstrategi er hensigtsmæssig, og vi anbefaler, at man rådfører sig med sin investeringsrådgiver, inden en eventuel beslutning om investering tages.PMINDI kan findes via Nordnet (https://www.nordnet.dk/markedet/investeringsforeninger-liste/18148998-portfolio-manager-new-deal-invest), Saxo Bank (https://www.saxoinvestor.dk/investor/page/product/Fund/38109485) eller ved at søge på ”DK0062499810” i din egen netbank.PMINDI er kun egnet for investorer med høj risikovillighed og en investeringshorisont på mindst 5 år. Alt investering medfører risiko, herunder potentielt tab af kapital. Historisk afkast er ikke en indikator for fremtidigt afkast, der kan afvige meget eller være negativt.Læs PRIIP KID for PMINDI for fulde risikoscenarier: https://fundmarket.dk/newdeal-invest-kl-n/. Overvej risici og fordele nøje før investering.Læs mere om risici her: https://newdealinvest.dk/risici/ og generelt om investeringsforeningen på www.newdealinvest.dk.Vil du have en månedlig oversigt over alle positionerne i PMINDI? Så skriv dig op til nyhedsbrevet her:https://newdealinvest.dk/nyhedsbrev/.”
Don tells the tale of four Bad Boys who shot and de-tailed eight alligators while frogging.
Finanslovsforhandlingerne nærmer sig hastigt, og overraskende nok spytter midterregeringen den ene afgiftslettelse ud efter den anden. Chokolade, kaffe, bøger og el vil alt sammen blive billigere.Noget tyder dog på, at nogle af disse afgiftslettelser ikkeer så lykkelig en historie, som de umiddelbart lader det at være. Det kommer vi nærmere i denne uges episode af Bag OmNyhederne.I denne episode vil vi også se nærmere på regeringens initiativer på daginstitutionsområdet. Er flere penge nødvendigvis lig med bedre børnepasning,eller skal der noget helt andet til for at forbedre forholdene for børnene?Regeringen vil også gøre det nemmere at få sit barn i enprivat daginstitution. Det ser vi også nærmere på.Dertil har vi selvfølgelig ikke glemt ugens skævert og-lyspunkt, hvor vi kårer to personer, der har gjort sig henholdsvis negativt- og positivt bemærket i ugens løb.Dagens emner: · Et levn fra fortiden: afgifter på kaffe ogchokolade· Moderaterne fjerner ”bogmomsen”?· Elafgiftens greenwash· Flere penge til børnene eller pædagogerne?· Mere konkurrence mellem private- og offentlige daginstitutioner· Ugens lyspunkt og skævert
Udenrigsminister og formand for Moderaterne Lars Løkke Rasmussen kaster sig nu ind i debatten om danskernes pension. Mere specifikt ønsker han og Moderaterne, at lave en stor pensionsreform, der afskaffer efterlønnen, Arne-pensionen og seniorpensionen. Til gengæld vil man give danskerne en ny mulighed for "deltidspension" og visitation til tidlig pension, hvis man er nedslidt. I P1 Debat spørger vi: Har Danmark brug for et nyt pensionssystem? Skal det hele skrælles væk, som Løkke siger? Skal vi vinke farvel til Arne og sige goddag til visitation, hvis man er nedslidt? Og skal danskerne have svar på, hvad politikerne vil, FØR et folketingsvalg? Du kan blande dig i debatten ved at ringe ind fra 12:15-13:30 på 7021 1919 eller send en sms til 1212. Vært: Cecilie Lange. Producer og tilrettelægger: Oliver Breum. Gæster: Mohammad Rona, politisk ordfører, Moderaterne Frederik Vad, pensionsordfører, Socialdemokratiet Troels Blicher, adm. direktør i arbejdsgiver- og erhvervsorganisation Tekniq Paw Karslund, byrådsmedlem for DF, Taarnby Kommune Dina Raabjerg, beskæftigelsesordfører, Konservative Rasmus Bredde, næstformand i 3F BJMF
Udenrigsminister og formand for Moderaterne Lars Løkke Rasmussen kaster sig nu ind i debatten om danskernes pension. Mere specifikt ønsker han og Moderaterne, at lave en stor pensionsreform, der afskaffer efterlønnen, Arne-pensionen og seniorpensionen. Til gengæld vil man give danskerne en ny mulighed for "deltidspension" og visitation til tidlig pension, hvis man er nedslidt. I P1 Debat spørger vi: Har Danmark brug for et nyt pensionssystem? Skal det hele skrælles væk, som Løkke siger? Skal vi vinke farvel til Arne og sige goddag til visitation, hvis man er nedslidt? Og skal danskerne have svar på, hvad politikerne vil, FØR et folketingsvalg? Du kan blande dig i debatten ved at ringe ind fra 12:15-13:30 på 7021 1919 eller send en sms til 1212. Vært: Cecilie Lange. Producer og tilrettelægger: Oliver Breum. Gæster: Mohammad Rona, politisk ordfører, Moderaterne Frederik Vad, pensionsordfører, Socialdemokratiet Troels Blicher, adm. direktør i arbejdsgiver- og erhvervsorganisation Tekniq Paw Karslund, byrådsmedlem for DF, Taarnby Kommune Dina Raabjerg, beskæftigelsesordfører, Konservative Rasmus Bredde, næstformand i 3F BJMF
Udenrigsminister og formand for Moderaterne Lars Løkke Rasmussen kaster sig nu ind i debatten om danskernes pension. Mere specifikt ønsker han og Moderaterne, at lave en stor pensionsreform, der afskaffer efterlønnen, Arne-pensionen og seniorpensionen. Til gengæld vil man give danskerne en ny mulighed for "deltidspension" og visitation til tidlig pension, hvis man er nedslidt. I P1 Debat spørger vi: Har Danmark brug for et nyt pensionssystem? Skal det hele skrælles væk, som Løkke siger? Skal vi vinke farvel til Arne og sige goddag til visitation, hvis man er nedslidt? Og skal danskerne have svar på, hvad politikerne vil, FØR et folketingsvalg? Du kan blande dig i debatten ved at ringe ind fra 12:15-13:30 på 7021 1919 eller send en sms til 1212. Vært: Cecilie Lange. Producer og tilrettelægger: Oliver Breum. Gæster: Mohammad Rona, politisk ordfører, Moderaterne Frederik Vad, pensionsordfører, Socialdemokratiet Troels Blicher, adm. direktør i arbejdsgiver- og erhvervsorganisation Tekniq Paw Karslund, byrådsmedlem for DF, Taarnby Kommune Dina Raabjerg, beskæftigelsesordfører, Konservative Rasmus Bredde, næstformand i 3F BJMF
Mere Spirituality by Joshua Spatha Mperspective.org https://www.amazon.com/Mere-Spirituality-Joshua-Spatha/dp/1636986331 With new insights into ancient wisdom, Mere Spirituality will challenge people to embark on their own spiritual journey with practical and tangible results in mind. Western society is in cognitive dissonance, paying lip service to scientific materialism while simultaneously searching for meaning in life, believing in spiritual realities, and experimenting with different religious practices. Being fed an anemic diet of the shallow and superficial, society is starving for depth and searching for purpose. Mere Spirituality offers a concise commentary on the state of Western civilization, highlighting the successes and failures of its modern worldview and philosophy while reintroducing essential elements that formed its foundation. By diagnosing the current spirit of the age, it then prescribes a healthier alternative without sacrificing rationality, explaining the concept, reason, and practice of spiritual disciplines. Bridging the gap between the left and right brain, Mere Spirituality speaks the language of reason to establish the deeper purpose and meaning of life and the logical arrival at spiritual conclusions. The result is a fascinating and insightful study of humanity, society, and reality, with a greater understanding of the “what” and “why” of spiritual disciplines that don't just preach to the choir. This inspirational guide will encourage people—whether they're mystics or skeptics—to step out of their spiritual comfort zone.About the author Joshua Spatha majored in anthropology with a minor in Old Testament studies before he began serving in full-time missions in 2006, traveling primarily in the Middle East and Asia. An ordained minister, and a student of history and missiology, Joshua has led collegiate-level discipleship and missions training programs with Youth With A Mission (YWAM), has served on the leadership of several ministries, and is currently preparing to move long-term to Central Asia. He is married to a Singaporean and is the proud father of three multicultural boys. With a passion for discipleship, training, and equipping, he speaks, teaches, and writes frequently.
Today on Travelling Tunes, Rosetta and Milly chat with Dr Kirsten Zemke about all things New Jack Swing! Whakarongo mai nei! Song selections: Bell Biv DeVoe - Poison (1990) Jade - Don't Walk Away (1992) Another Bad Creation - Playground (1991)
Featuring some good punk and a touch of electroclash on Rāmere Drive. Punk quartet The Sour are in for Friday Live, brought to you by NZ on Air Music and our mates at McLeod's Brewery. Whakarongo mai nei to catch a heavy set and get some insight into the band's origins as a Hole covergroup. Thanks to The Beer Spot!
Bleach came into the stu today and played a wicked set for Fancy New Band ! Thanks to The Tuning Fork ! Thanks to Nz On Air Music
PollyHill, Samara Alofa, and HALFQUEEN are up in the studio for a kōrero with Rosetta and Milly about their brand new release, AQUARIES: AGE OF URANUS - an epic re-release of the 2023 record with remixes from some of Aotearoa's finest DJs and Producers! Whakarongo mai nei!
Bleach came in to play a wicked set for Fancy new band, brought to you by Nz On Air Music
Happy Rāmere! TGIF! Today on Friday Brekkie with Milly and Rosetta: Kirsten chats New Jack Swing for Travelling Tunes, PollyHill, Samara Alofa and HALFQUEEN are up to chat about AQUARIES: AGE OF URANUS, and From The Crate with Troy from Southbound! Whakarongo mai nei!
Les 100 premiers jours d'une prise de poste ne sont pas un sprint à courir dans la douleur, mais le début d'un marathon, à piloter stratégiquement et avec vos règles. Dans cet épisode, je vous propose un guide pour réussir votre prise de poste : structurer votre agenda afin de garder du temps pour l'essentiel, créer des liens solides avec votre équipe et vos homologues, et définir des actions concrètes qui prouvent votre valeur sans sacrifier votre équilibre, poser vos limites dès le départ.Un épisode pour celles qui veulent transformer ce moment parfois inconfortable en levier de réussite pour ce poste… et tous les autres à venir.****Rejoignez la newsletter Sensées : elle vous donne accès à un concentré de coaching, d'inspiration et à un workshop offert chaque mois. Inscrivez-vous gratuitement en cliquant ici.***Sensées, c'est aussi un programme de coaching pour les femmes dirigeantes, top managers et entrepreneures. Au sein du programme Sensées, vous êtes accompagnée en petit groupe ET en individuel dans votre croissance professionnelle. Vous êtes aussi formée et mentorée pour incarner pleinement votre leadership, avec les maîtres mots sérénité, plaisir, hauteur et impact. Intéressée ? Cliquez ici pour en savoir plus.**Notre guide "10 leviers essentiels pour les décideuses" est un véritable concentré d'outils de coaching et de mentoring, les mêmes que nous utilisons dans le programme Sensées. Il est conçu pour toutes les directrices, dirigeantes et entrepreneures qui sont fatiguées de porter seules les responsabilités. Si vous avez l'impression que votre quotidien vous échappe petit à petit, ce guide est fait pour vous. Cliquez ici pour obtenir votre exemplaire offert !*Vous représentez une entreprise et souhaitez développer le leadership de vos talents féminins ? : cliquez ici.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
Savner du også at slappe af i weekenden? For nogle måneder siden gik det op for mig, at jeg gerne ville have mere tid i weekenden og færre praktiske gøremål. Og det gik bl.a. op for mig, at min tilgang til rengøring ikke er fulgt med mit liv.Det førte til opdagelsen af rengøringsplanen, som har gjort en stor forskel i vores familie, og ikke mindst har den givet os mere ro i weekenden. I denne episode deler jeg, hvad den rengøringsplan går ud på, og jeg deler desuden 5 andre ting, der har hjulpet mig (som du kan se på listen via linket).Denne episode bliver desuden begyndelsen på en lille serie af podcastepisoder om langsomhed og slow living, som kommer de næste par uger. Håber I vil tage godt i mod dem! >>> Klik her for noter, links og billeder nævnt i episoden af rengøringsplanen, haven, træningstrampolinen og andet
The Super Excellent Not Too Serious Bike That Goes Nowhere Podcast
Frank and Mere had the extreme pleasure of meeting longtime Echelon Community Member, Chelsea Norris, in Las Vegas this summer. After seeing "Ridin Horses Ridin Bikes" on the leaderboard for years, it was great to learn more about her world. This episode has something for everyone: horsin' around, jewelry making, Backstreet Boys, travel, Harry Potter birthday parties, and of course working out with Echelon! We could have chatted all night with Chelsea it was so much fun!If you are in the market for some new bling, check out her award winning store at www.kimberlysdiamondcorner.com
Stories we're following this morning at Progress Texas:The Trump administration is planning to mobilize over 1,700 National Guard troops across 19 states, including Texas which will receive the largest number of troops: https://www.independent.co.uk/news/world/americas/us-politics/trump-national-guard-military-states-cities-b2812837.html...The only of those states with a Democratic governor is New Mexico, where Governor Michelle Lujan Grisham has expressed disdain for Trump's deployment plans: https://www.santafenewmexican.com/news/local_news/lujan-grisham-comes-out-against-using-national-guard-for-immigration-enforcement/article_9e51af6f-ad9a-4f34-8f1d-aa93898960a0.html...Perhaps Texas IS in need of intervention - California Governor Gavin Newsom points out that Dallas and Houston have wildly higher murder rates than Los Angeles and San Francisco lately: https://www.wfaa.com/article/news/politics/california-gavin-newsom-dallas-texas-murder-rate-trump-greg-abbott-los-angeles/287-9565f3e1-b080-4aa7-8a57-f94f1e878509...Trump is also threatening to occupy Baltimore, New York City and Chicago: https://www.cbsnews.com/texas/video/trump-building-case-to-deploy-national-guard-troops-to-more-u-s-cities/...All of which places even more importance on the mid-term elections, at a moment when the Texas Senate has sent that heavily gerrymandered map to Governor Greg Abbott to sign: https://www.texastribune.org/2025/08/22/texas-congressional-redistricting-map-senate-governor-desk/?_bhlid=2276038ea97d8d3a93bb0622be72c6cda7ee47d2...Mere hours after which the first lawsuit against the map was filed: https://www.texastribune.org/2025/08/23/texas-congressional-map-lawsuit/...At stake is a potential permanent Republican stranglehold on the U.S. House of Representatives: https://www.reuters.com/world/us/trumps-redistricting-push-could-bring-decades-republican-rule-us-house-2025-08-24/...Tejano star and possible future politician Bobby Pulido correctly calls the mid-decade redistricting of Texas "bullshit": https://tejanonation.net/2025/08/19/bobby-pulido-reflects-on-retirement-career-and-future-in-public-service/Austin friends: tickets are on sale now for our live podcast taping with legendary Austin FC goalkeeper Brad Stuver on September 15 at Hopsquad Brewing in Austin! Tickets are limited and are available here: https://act.progresstexas.org/a/allstaractivism_2025Progress Texas' financial reserves have dropped to about 3 months worth of funding. Help us avoid going on a permanent vacation this summer by becoming a sustaining member: https://progresstexas.org/join-pt-summer-vacation-membership-driveThanks for listening! Find our web store and other ways to support our important work at https://progresstexas.org
Pastor Lisle Drury preaches from Matthew 28:16-20.
I denne uges episode af Aktieuniverset har vi interview med Jordan Lambert fra Convequity om SaaS-virksomheder og hvorvidt det mon er et godt tidspunkt at købe. Vi kigger på ugens køb og de seneste markedsnyheder. Ugens tema tager udgangspunkt i Sam Altmans blog og de perspektiver, han bringer på fremtidens teknologi og investeringer. Derudover gennemgår vi aktuelle regnskaber og meget mere! Denne episode er sponsoreret af Ansnei. Sikre din virksomhed eller hjem med et højteknologisk alarmsystem. Klik ind på Ansnei.com/aktie og få et ekslusivt tilbud på en sikkerhedsløsning og alarmpakke. Denne episode er sponsoreret af Betterfeast. Den nemmeste måltidskasse. Hop ind på Betterfeast.dk/vare/familiekassen og brug rabatkoden: “AKTIEUNIVERSET51”, så får du 51% på din første levering. Denne episode er sponsoreret af bogen “Den lille guide til investering i teknologiaktier” af Mads Christian og Jesper Bæk fra NewDeal Invest.Find den hos din lokale boghandler. Denne episode er sponsoreret af Finobo. Få et gratis økonomitjek hos specialisterne i låneoptimering ved at bruge linket:finobo.dk/gratis-oekonomitjek-aktieuniverset/Prøv den nye omlægningsberegner på Finobo.dk/beregner-omlaegningsberegner/?utm_source=aktieuniverset Tjek os ud på:FB gruppe: facebook.com/groups/1023197861808843X: x.com/aktieuniversetIG: instagram.com/aktieuniversetpodcast
Et nyt lovforslag vil give forsvarsminister Troels Lund Poulsen hidtil uset magt - blandt andet til at bygge en våbenfabrik uden at følge planloven, ignorere naturbeskyttelsesloven, fratage borgerne rettigheden til at klage - i visse tilfælde gøre det uden at oplyse offentligheden. Regeringen mener, det er nødvendigt for hurtigt at styrke Danmarks forsvar mod et truende Rusland, men kritikere advarer mod at samle så meget magt hos én minister. Nikolaj Rytgaard, politisk journalist på Jyllands-Posten, forklarer. Vært: Anna Ingrisch. Program publiceret i DR Lyd d. 18. august 2025.
Lucia returns for a guest show before she jets off overseas! Featuring local heavy-hitting punk duo TOOMS on Friday Live, brought to you by NZ On Air Music, with thanks to McLeod's Brewery. Thanks to The Beer Spot.
Today on Travelling Tunes, Dr Kirsten Zemke chats with Rosetta and Milly about the origins of the Women's Music Movement, a movement born in the early 70s through the advocacy of feminists and lesbians who formed their own record labels, centering women artists as well as women who worked in the non-musical roles (sound engineers, producers, label managers etc). Whakarongo mai nei! Song selections: Indigo Girls - Closer to Fine (1989) Cris Williamson - Waterfall (1975) Sleater-Kinney - Jumpers (2005)
Je suis sûre que vous le connaissez, le tyran intérieur : c'est cette voix intérieure qui juge tout ce que vous faites. Dans cet épisode Best Of, je vous révèle comment cette voix façonne votre quotidien de femme et de leader… souvent à votre insu.Vous allez comprendre :Pourquoi cette voix est là et comment elle s'est installéeComment elle sabote votre confiance et votre plaisir d'exercer vos responsabilitésEt surtout, comment l'apaiser sans perdre votre exigence.Un épisode incontournable pour transformer votre discours intérieur, développer une relation plus sereine avec vous-même… et reprendre pleinement le pouvoir.****Rejoignez la newsletter Sensées : elle vous donne accès à un concentré de coaching, d'inspiration et à un workshop offert chaque mois. Inscrivez-vous gratuitement en cliquant ici.***Sensées, c'est aussi un programme de coaching pour les femmes dirigeantes, top managers et entrepreneures. Au sein du programme Sensées, vous êtes accompagnée en petit groupe ET en individuel dans votre croissance professionnelle. Vous êtes aussi formée et mentorée pour incarner pleinement votre leadership, avec les maîtres mots sérénité, plaisir, hauteur et impact. Intéressée ? Cliquez ici pour en savoir plus.**Notre guide "10 leviers essentiels pour les décideuses" est un véritable concentré d'outils de coaching et de mentoring, les mêmes que nous utilisons dans le programme Sensées. Il est conçu pour toutes les directrices, dirigeantes et entrepreneures qui sont fatiguées de porter seules les responsabilités. Si vous avez l'impression que votre quotidien vous échappe petit à petit, ce guide est fait pour vous. Cliquez ici pour obtenir votre exemplaire offert !*Vous représentez une entreprise et souhaitez développer le leadership de vos talents féminins ? : cliquez ici.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
The Super Excellent Not Too Serious Bike That Goes Nowhere Podcast
Frank and Mere catch up on Frank's handyman adventure and Mere's reading list. We also talk about the changes at Echelon with one studio closing and another opening and what that might mean for us as a community. Pupdates and tv/movie/book recommendations are including in our discussion as well.
Mere Devta Mujhko Dena Sahara : Ashram Bhajan
Mere Devta Mujhko Dena Sahara : Ashram Bhajan
Sunahu Binanti Thakur Mere, ਸੁਨਹੁ ਬਿਨੰਤੀ ਠਾਕੁਰ ਮੇਰੇ (Sri Guru Granth Sahib Ang 631 Sabad 1661)
I denne uges episode af Aktieuniverset ser vi nærmere på diverse markedsnyheder. ETH var tæt på at ramme en ny all-time high. Vi gennemgår blandt andet Sea Ltd's regnskab og tager et kig på SaaS-selskaber - hvilke der er interessante at investere i, og hvilke man skal holde sig fra. Ugens tema handler om blockchain, Circle og stablecoins – og hvilken rolle de spiller i fremtidens finansielle system. Derudover besvarer vi et lytterspørgsmål om asiatiske investeringer og meget mere! Denne episode er sponsoreret af Betterfeast. Den nemmeste måltidskasse. Hop ind på Betterfeast.dk/vare/familiekassen og brug rabatkoden: “AKTIEUNIVERSET51”, så får du 51% på din første levering. Denne episode er sponsoreret af Nlogic. Få skræddersyet din cybersecurity. Læs mere på Nlogic.dk. Denne episode er sponsoreret af PMINDI. NewDeal Invest er blevet børsnoteret, så du kan nu investere uden minimumsbeløb. Find den på din danske handelsplatform under PMINDI eller DK0062499810. Læs mere på Newdealinvest.dk.NewDeal Invests nyhedsbrev: Newdealinvest.dk/nyhedsbrev/ Denne episode er sponsoreret af Finobo. Få et gratis økonomitjek hos specialisterne i låneoptimering ved at bruge linket:finobo.dk/gratis-oekonomitjek-aktieuniverset/Prøv den nye omlægningsberegner på Finobo.dk/beregner-omlaegningsberegner/?utm_source=aktieuniverset Tjek os ud på:FB gruppe: facebook.com/groups/1023197861808843X: x.com/aktieuniversetIG: instagram.com/aktieuniversetpodcast
«Madame se meurt, Madame est morte ! » Cette phrase de Bossuet, que tu connais si bien, s'applique tristement, aujourd'hui, à son Altesse Impériale, mère de l'Empereur. Peut-être as-tu appris, par les journaux, son décès intervenu le deux février dernier. Cela me paraît peu probable car la presse locale s'est contentée d'un petit entrefilet en pages intérieures. Je suis scandalisé. Ils l'ont martyrisée pendant son séjour à Rome avec leurs contrôles tatillons. Désormais, ils s'échinent à étouffer l'annonce de sa mort ! Au lieu de lui accorder des obsèques dignes d'une reine , ils ont explicitement imposé à la famille de retirer tout signe extérieur conviant à se prosterner devant son catafalque. » Extrait d'une lettre adressée à Aymard de la Verrerie par Renaud Dupain, quelques jours après la mort de Letizia Bonaparte, la mère de Napoléon. Avec Patrick de Carolis « Letizia R. Bonaparte, La mère de toutes les douleurs » éd. Plon Sujets traités : Letizia Bonaparte, mère, Napoléon, Empereur, Rome, Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
Milly and Rosetta are fizzing to have Australian DJ and producer Ninajirachi up in the studio - chatting about her new album I Love My Computer, and shows with Nympho in Tāmaki Makaurau and Te Whanganui a Tara this weekend! Whakarongo mai nei!
Cam from Southbound is up for a chat about some of the stellar new albums out on the shelves today! Selections: 3i0 - Born Slippy (Nuxx) (Jazz version) Khaled Al Reigh - Zannik Yaya Bey - Spin Cycle Thanks to Southbound Records!
Today on Travelling Tunes, Dr Kirsten Zemke is chatting with us about all things Ska! Selections: Fishbone - Party At Ground Zero (1985) The Specials - A Message To You Rudy (1979) The Skatalites - Guns of Navarone (1985)
Today on Travelling Tunes, Dr Kirsten Zemke is chatting with us about all things Ska! Selections: Fishbone - Party At Ground Zero (1985) The Specials - A Message To You Rudy (1979) The Skatalites - Guns of Navarone (1985)
Featuring Geneva AM live-and-direct from the bFM studio on Friday Live, brought to you by NZ On Air Music, with thanks to McLeod's Brewery. Thanks to The Beer Spot!
Ørsted-investorer er dybt skuffede og bekymrede for fremtiden. Demant skuffer i sit regnskab og nedjusterer forventningerne. Lars Fruergaard skriver opsigtsvækkende klumme. Europas banksherif har tre bekymringer. Norges oliefond tjener milliarder og sælger ud af israelske aktiver. Perplexity byder på Google Chrome. Inflation i USA overrasker positivt og giver ny aktierekord på Wall Street. Vært: Lasse Ladefoged (lasse.ladefoged@borsen.dk)
La confidence est un outil de leadership trop souvent sous-estimé.Dans cet épisode Best Of, je vous parle de ce que cela change, concrètement, de pouvoir dire les choses telles que vous les ressentez.Ce que cela transforme dans vos relations, votre bien-être, et votre posture de leader. Vous découvrez :- Comment exprimer vos émotions vous aide à reprendre le pouvoir sur votre quotidien- Pourquoi oser vous confier renforce vos liens… et votre autorité- Et comment créer autour de vous un réseau solide et bienveillant, grâce à votre vulnérabilité assuméeUn épisode pour les leaders qui veulent se sentir moins seules, plus fortes, et profondément connectées.****Rejoignez la newsletter Sensées : elle vous donne accès à un concentré de coaching, d'inspiration et à un workshop offert chaque mois. Inscrivez-vous gratuitement en cliquant ici.***Sensées, c'est aussi un programme de coaching pour les femmes dirigeantes, top managers et entrepreneures. Au sein du programme Sensées, vous êtes accompagnée en petit groupe ET en individuel dans votre croissance professionnelle. Vous êtes aussi formée et mentorée pour incarner pleinement votre leadership, avec les maîtres mots sérénité, plaisir, hauteur et impact. Intéressée ? Cliquez ici pour en savoir plus.**Notre guide "10 leviers essentiels pour les décideuses" est un véritable concentré d'outils de coaching et de mentoring, les mêmes que nous utilisons dans le programme Sensées. Il est conçu pour toutes les directrices, dirigeantes et entrepreneures qui sont fatiguées de porter seules les responsabilités. Si vous avez l'impression que votre quotidien vous échappe petit à petit, ce guide est fait pour vous. Cliquez ici pour obtenir votre exemplaire offert !*Vous représentez une entreprise et souhaitez développer le leadership de vos talents féminins ? : cliquez ici.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
The Super Excellent Not Too Serious Bike That Goes Nowhere Podcast
Frank and Mere got a chance to catch up with Sam Jackson! She's always on the go and we appreciate her taking the time to talk all things Ecehlon and running with us. We also got a Kessie pupdate and some wedding planning news! There was a bit of This or That and the infamous 5 questions. Sam took it all in Stride as we knew she would!
Aagai Sukh Mere Mita, ਆਗੈ ਸੁਖੁ ਮੇਰੇ ਮੀਤਾ (Sri Guru Granth Sahib Ang 629 Sabad 1655)
Send us a textWe've now returned to start the second half of Season Four. We closed the first half at a key point, exploring the meaning of the blood of the Lamb in the final plague of Exodus, and we'll now begin with the parting of the Sea. Both, it turns out, are closely connected with the ideas weaved through the accounts of Creation and the Flood in Genesis, which in turn points to that of the salvation in Christ. And the key to understanding that is found in what the Sea and its waters meant for the ancients. We'll first review the past Season(s) and explore the narratives of the aftermath of the final plague to the parting of the Sea. 0:00 Outer Space and the Deep Sea 3:16 Review of where we are: Idea of God speaking 10:32 Review of where we are: the Final Plague 15:59 The meaning of Egypt's parting gifts to Israel 22:58 What God was speaking to different people 30:18 The Sea as the infinite realm of possibilities 36:55 The parting of the Sea in Exodus Support the show ---------------------------------------- Instagram: https://www.instagram.com/whatdoyoumeangodspeaks/Twitter: https://twitter.com/Paul_Seungoh website: https://whatdoyoumeangodspeaks.buzzsprout.com/ * Please review or rate this series on Apple Podcast and other platforms! * You can financially support this show by clicking the "Support the Show" line above.
This week Reid's gone to the theater and tells us about Morgan Bassichis' show at Soho Playhouse. Other topics include HBO's Gilded Age, Ma Mere, Chief of War,Can I Be Frank?Frank Maya ReelMa Mere◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠➩ WEBSITE ◦YOUTUBE ◦ INSTAGRAM ➩ SUPPORT:✨VIA VENMO!✨ or PATREON➩ REID ◦ JEREMY ◦ JACK◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠◠➩ withdanceandstuff@gmail.com
How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows I’ll name six problems with old-creation readings before laying out why a new creation approach makes sense. I presented this talk at the 2025 Unitarian Christian Alliance (UCA) conference in Uxbridge, England. Scroll down to see the full-length paper. For those listening to the audio, here’s a quick reference to Colossians 1.15-20 Strophe 1 (Col 1.15-18a) 15a who is (the) image of the invisible God, 15b firstborn of all creation 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him 17a and he is before all things 17b and all things hold together in him 18a and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b who is (the) beginning, 18c firstborn from the dead, 18d in order that he may be first in all things, 19 for in him was pleased all the fulness to dwell 20a and through him to reconcile all things in him, 20b making peace through the blood of his cross 20c whether the things upon the earth 20d or the things in the heavens Here’s Randy Leedy’s New Testament Diagram Here are the slides in the original PowerPoint format Download [13.82 MB] Here are the slides converted to PDF Loading... Taking too long? Reload document | Open in new tab Download [3.16 MB] To read the paper, simply scroll down or read it on Academia.edu. Listen on Spotify Listen on Apple Podcasts —— Links —— Check out these other papers by Sean Finnegan Support Restitutio by donating here Join our Restitutio Facebook Group and follow Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan? Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Below is the paper presented on July 25, 2025 in Uxbridge, England at the 2nd annual UCA UK Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Colossians 1.16: Old Creation or New Creation? by Sean P. Finnegan Abstract How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows, I will explain the difficulties with the various old creation readings of Col 1.16 along with five reasons for a new creation approach. Then I'll provide a new creation reading of Col 1.16 before summarizing my findings in the conclusion. Introduction Colossians 1.15-20 is a fascinating text of great importance for Christology. Commonly understood to be a hymn, it is fascinating in its cosmic scope and elevated Christology. Although many commentators interpret Paul[1] to say that Christ created the universe in his pre-existent state in Col 1.16, not all scholars see it that way. For example, Edward Schillebeeckx writes, “There is no mention in this text of pre-existence in the Trinitarian sense.”[2] Rather he sees “an eschatological pre-existence, characteristic of wisdom and apocalyptic.”[3] G. B. Caird agreed that Paul's focus in Col. 1.15-20 was not pre-existence (contra Lightfoot), rather, “The main thread of Paul's thought, then, is the manhood of Christ.”[4] In other words, “All that has been said in vv. 15-18 can be said of the historical Jesus.”[5] James Dunn also denied that Paul saw Christ as God's agent in creation in Col 1.15-20, claiming that such an interpretation was “to read imaginative metaphor in a pedantically literal way.”[6] James McGrath argued that “Jesus is the one through whom God's new creation takes place.” [7] Andrew Perriman likewise noted, “There is no reference to the creation of heaven and earth, light and darkness, sea and dry land, lights in the heavens, vegetation, or living creatures,”[8] also preferring a new creation approach.[9] To understand why such a broad range of scholars diverge from the old creation interpretation of Col 1.16, we will examine several contextual, structural, and exegetical problems. While explaining these, I'll also put forward four reasons to interpret Col 1.16 as new creation. Then I'll provide a fifth before giving a new creation reading of Col 1.15-20. But before going any further, let's familiarize ourselves with the text and structure. The Form of Col 1.15-20 To get our bearings, let me begin by providing a translation,[10] carefully structured to show the two strophes.[11] Strophe 1 (Col 1.15-18a) 15a who is (the) image of the invisible God, 15b firstborn of all creation 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him 17a and he is before all things 17b and all things hold together in him 18a and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b who is (the) beginning, 18c firstborn from the dead, 18d in order that he may be first in all things, 19 for in him was pleased all the fulness to dwell 20a and through him to reconcile all things in him, 20b making peace through the blood of his cross 20c whether the things upon the earth 20d or the things in the heavens Here I've followed the two-strophe structure (1.15-18a and 18b-20) noted more than a century ago by the classical philologist Eduard Norden[13] and repeated by James Robinson,[14] Edward Lohse,[15] Edward Schweizer,[16] James Dunn,[17] Ben Witherington III,[18] and William Lane[19] among others. By lining up the parallel lines of the two strophes, we can clearly see the poetic form. Strophe 1 15a who is (the) image… 15b firstborn of all creation 16a for in him were created all things… 16e all things have been created through him… Strophe 2 18b who is (the) beginning, 18c firstborn from the dead … 19 for in him was pleased all… 20a and through him to reconcile all things in him… Such striking repeated language between the two strophes means that we should be careful to maintain the parallels between them and not take a grammatical or exegetical position on a word or phrase that would disconnect it from the parallel line in the other strophe. Some scholars, including F. F. Bruce,[20] Michael Bird,[21] David Pao,[22] among others proposed vv. 17-18a as an independent transitional link between the two strophes. Lohse explained the motivation for this unlikely innovation as follows. Above all, it is curious that at the end of the first, cosmologically oriented strophe, Christ is suddenly referred to as the “head of the body, the church” (1:18a κεφαλή τοῦ σώματος τῆς ἐκκλησίας). Considering its content, this statement would have to be connected with the second strophe which is characterized by soteriological statements. The structure of the hymn, however, places it in the first strophe.[23] For interpreters who prefer to think of the first strophe as cosmogony and the second as soteriology, a line about Christ's headship over the church doesn't fit very well. They restructure the form based on their interpretation of the content. Such a policy reverses the order of operations. One should determine the form and then interpret the content in light of structure. Lohse was right to reject the addition of a new transitional bridge between the two strophes. He called it “out of the question” since vv. 17-18a underscore “all things” and “serve as a summary that brings the first strophe to a conclusion.”[24] Now that we've oriented ourselves to some degree, let's consider old creation readings of Col 1.16 and the problems that arise when reading it that way. Old Creation Readings Within the old creation paradigm for Col 1.16 we can discern three groups: those who see (A) Christ as the agent by whom God created, (B) Wisdom as the agent, and (C) Christ as the purpose of creation. Although space won't allow me to interact with each of these in detail, I will offer a brief critique of these three approaches. As a reminder, here is our text in both Greek and English. Colossians 1.16 16a ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα 16b ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, 16c τὰ ὁρατὰ καὶ τὰ ἀόρατα, 16d εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· 16e τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him 1. Christ as the Agent of Creation Scot McKnight is representative in his claim that “The emphasis of the first stanza is Christ as the agent of creation … and the second is Christ as the agent of redemption.”[25] This view sees the phrase “in him were created all things” as Christ creating the universe in the beginning. However, this position has six problems with it. Firstly, the context of the poem—both before (vv. 13-14) and after (vv. 21-22)—is clearly soteriological not cosmogonical.[26] By inserting vv. 15-20 into the text after vv. 13-14, Paul connected the two together.[27] V. 15 begins with ὅς ἐστιν (who is), which makes it grammatically dependent on vv. 13-14. “It is widely accepted,” wrote Dunn, “that this passage is a pre-Pauline hymn interpolated and interpreted to greater or less extent by Paul.”[28] By placing the poem into a redemptive frame, Paul indicated how he interpreted it. The fact that God “rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son” is the controlling context (v. 13).[29] As I will show below, I believe vv. 15-20 are ecclesiology not protology, since ecclesiology naturally flows from soteriology. Rather than remaining in the old domain of darkness, vulnerable to malevolent spiritual powers of this age, Colossian Christians are transferred into the new domain of Christ. The context makes it more natural to interpret the creation language of vv. 15-16 in light of Christ's redemptive work—as references to new creation rather than old creation. Doing so retains the contextual frame rather than jumping back to the beginning of time. A second problem arises when we consider the phrase “image of the invisible God” in v. 15. Although some see a Stoic or Wisdom reference here, I agree with F. F. Bruce who said, “No reader conversant with the OT scriptures, on reading these words of Paul, could fail to be reminded of the statement in Gen. 1:26f., that man was created by God ‘in his own image.'”[30] Immediately after making humanity in his own image, God blessed us with dominion over the earth. Philo also connected humanity's image of God with “the rulership over the earthly realms.”[31] But if the Christ of v. 15 is the pre-existent son prior to his incarnation, as the old creation model posits, “How can he be the ‘image of God,'” asked Eduard Schweizer, since “the one who is thus described here is not the earthly Jesus?”[32] It is precisely by virtue of his humanity that Jesus is the image of God not his pre-existence.[33] Thus, image-of-God language points us to the creation of a new humanity. A third problem is that “firstborn of all creation” prima facia implies that Christ is a member of creation (a partitive genitive). This is how Paul thought about Christ as firstborn in Rom 8.29 when he called Christ “firstborn among many brothers and sisters.” Clearly he saw Christ as a member of the “ἀδελφοῖς” (brothers and sisters). Furthermore, “πρωτότοκος πάσης κτίσεως” (firstborn of all creation) in v. 15 parallels “πρωτότοκος ἐκ τῶν νεκρῶν” (firstborn from the dead) v. 18. Although the former (v. 15) can be taken as a genitive of subordination (firstborn over creation) or as a partitive genitive (firstborn of creation), the latter (v. 18) is unambiguously partitive. Because v. 18 includes the word ἐκ (from/out of), instead of a multivalent genitive, it must mean that Jesus was himself a member of the dead prior to his resurrection. Likewise, he was the firstborn member of creation. To take v. 15 as a genitive of subordination and v. 18 in a partitive sense allows theology to drive exegesis over against the clear structural link between v. 15b and v. 18c. In fact, as the BDAG noted, Christ is “the firstborn of a new humanity.”[34] He is chronologically born first and, by virtue of that, also preeminent.[35] Fourthly, the phrase, “ἐν αὐτῷ” (in him), implies soteriology not protology as it does throughout the Pauline corpus. The prepositional phrases “in Christ,” “in the Lord,” “in him,” and others that are similar occur more than a hundred times in Paul's epistles. McKnight elucidated the sense nicely: “This expression, then, is the inaugurated eschatological reality into which the Christian has been placed, and it also evokes the new-creation realities that a person discovers.”[36] Creation in Christ is not likely to refer to Genesis creation. In fact, apart from Col 1.16, there is no text within Paul or the rest of the Bible that speaks of the origin of the universe as something created “in Christ.”[37] Sadly translators routinely obscure this fact by translating “ἐν αὐτῷ” as “by him.”[38] Amazingly, the NASB and ESV render “ἐν αὐτῷ” as “in him” in every other usage apart from Col 1.16![39] For the sake of consistency, it makes better sense to render “ἐν αὐτῷ” as “in him” and let the reader decide how to interpret it. Fifthly, the line, “and he is the head of the body, the Church” (v. 18a) clearly roots the first strophe in redemptive history not creation. Our English translations follow Robert Estienne's verse divisions, which confusingly combine the last line of the first strophe (v. 18a) and the first line of the second (v. 18b), obscuring the native poetic structure. As I made the case above, the structure of the text breaks into two strophes with v. 18a included in the first one. As I mentioned earlier, vv. 15-20 are a pre-existing poem that Paul has modified and incorporated into the text of Colossians. Ralph Martin pointed out that the poem contains “no less than five hapax legomena” and “about ten non-Pauline expressions.”[40] Additionally, there appear to be awkward additions that disrupt the symmetry. These additions are the most explicitly Christian material. It is likely that the original said, “and he is the head of the body” to which Paul appended “the church.” Edward Schillebeeckx commented on this. In Hellenistic terms this must primarily mean that he gives life and existence to the cosmos. Here, however, Colossians drastically corrects the ideas … The correction made by Colossians is to understand ‘body' as a reference to the church, and not the cosmos. This alters the whole perspective of the cultural and religious setting … The cosmic background is reinterpreted in terms of salvation history and ecclesiology. In fact Christ is already exercising his lordship over the world now … however, he is doing this only as the head of the church, his body, to which he gives life and strength. Thus Colossians claims that the church alone, rather than the cosmos, is the body of Christ.[41] If this is true, it shows Paul's careful concern to disallow a strictly old creation or protological reading of the first strophe. For by inserting “of the church,” he has limited the context of the first strophe to the Christ event. “The addition of ‘the church,'” wrote Dunn, “indicates that for Paul at any rate the two strophes were not dealing with two clearly distinct subjects (cosmology and soteriology).”[42] Karl-Joseph Kuschel wrote, “The answer would seem to be he wanted to ‘disturb' a possible cosmological-protological fancy in the confession of Christ … to prevent Christ from becoming a purely mythical heavenly being.”[43] Thus Paul's addition shows us he interpreted the creation of v16 as new creation. Lastly, theological concerns arise when taking Col 1.16 as old creation. The most obvious is that given the partitive genitive of v. 15, we are left affirming the so-called Arian position that God created Christ as the firstborn who, in turn, created everything else. Another thorn in the side of this view is God's insistence elsewhere to be the solo creator (Isa 44.24; cf. 45.18). On the strength of this fact, modalism comes forward to save the day while leaving new problems in its wake. However, recognizing Col 1.15-20 as new creation avoids such theological conundrums. 2. Wisdom as the Agent of Creation Dustin Smith noted, “The christological hymn contains no less than nine characteristics of the wisdom of God (e.g., “image,” “firstborn,” agent of creation, preceding all things, holding all things together) that are reapplied to the figure of Jesus.”[44] Some suggest that Col 1.15-20 is actually a hymn to Wisdom that Paul Christianized.[45] The idea is that God created the universe through his divine Wisdom, which is now embodied or incarnate in Christ. Dunn explained it as follows. If then Christ is what God's power/wisdom came to be recognized as, of Christ it can be said what was said first of wisdom—that ‘in him (the divine wisdom now embodied in Christ) were created all things.' In other words the language may be used here to indicate the continuity between God's creative power and Christ without the implication being intended that Christ himself was active in creation.[46] Before pointing out some problems, I must admit much of this perspective is quite noncontroversial. That Jewish literature identified Wisdom as God's creative agent, that there are linguistic parallels between Col 1.15-20 and Wisdom, and that the historical Jesus uniquely embodied Wisdom to an unprecedented degree are not up for debate. Did Paul expect his readers to pick up on the linguistic parallels? Afterall, he could have just said “in her were created all things” in v. 16, clearly making the connection with the grammatically feminine σοφία (Wisdom). Better yet, he could have said, “in Wisdom were created all things.” Even if the poem was originally to Wisdom, Paul has thoroughly Christianized it, applying to Christ what had been said of Wisdom. However, the most significant defeater for this view is that applying Wisdom vocabulary to Christ only works one way. Wisdom has found her home in Christ. This doesn't mean we can attribute to Christ what Wisdom did before she indwelt him any more than we can attribute to the living descendants of Nazis the horrific deeds of their ancestors. Perriman's critique is correct: “The point is not that the act of creation was Christlike, rather the reverse: recent events have been creation-like. The death and resurrection of Jesus are represented as the profoundly creative event in which the wisdom of God is again dynamically engaged, by which a new world order has come about.”[47] Once again a new creation approach makes better sense of the text. 3. Christ as the Purpose of Creation Another approach is to take ἐν αὐτῷ (in him) in a telic sense. Martha King, a linguist with SIL, said the phrase can mean “in association with Christ everything was created” or “in connection with Christ all things were created.”[48] Lexicographer, Joseph Thayer, sharpened the sense with the translation, “[I]n him resides the cause why all things were originally created.”[49] William MacDonald's translation brought this out even more with the phrase, “because for him everything … was created.”[50] The idea is that God's act of creation in the beginning was with Christ in view. As Eric Chang noted, “Christ is the reason God created all things.”[51] G. B. Caird said, “He is the embodiment of that purpose of God which underlies the whole creation.”[52] The idea is one of predestination not agency.[53] Christ was the goal for which God created all things. A weakness of this view is that purpose is better expressed using εἰς or δία with an accusative than ἐν. Secondly, the parallel line in the second strophe (v. 19) employs “ἐν αὐτῷ” in a clearly locative sense: “in him all the fullness was pleased to dwell.” So even though “ἐν αὐτῷ” could imply purpose, in this context it much more likely refers to location. Lastly, Paul mentioned the sense of purpose at the end of v. 16 with “εἰς αὐτὸν ἔκτισται” (for him has been created), so it would be repetitive to take “ἐν αὐτῷ” that way as well. To sum up, the three positions that see Col 1.16 as a reference to old creation all have significant problems. With these in mind, let us turn our attention to consider a fourth possibility: that Paul has in mind new creation. Reasons for a New Creation Reading I've already provided four reasons why Col 1.15-20 refers to new creation: (1) calling Christ the image of God points to the new humanity begun in Christ as the last Adam;[54] (2) since the firstborn of the old creation was Adam (or, perhaps, Seth), Jesus must be the firstborn of the new creation; (3) saying Jesus is the head of the church, limits the focus for the first strophe to the time following the Christ event; (4) the context of the poem, both before (vv. 13-14) and after (vv. 21-22) is soteriological, making an old creation paradigm awkward, while a new creation view fits perfectly. The Catholic priest and professor, Franz Zeilinger, summarized the situation nicely: “Christ is (through his resurrection from the realm of death) Lord over the possession granted to him, of which he is the ἀρχή (beginning) and archetype, … and head and beginning of the eschatological new creation!”[55] Additionally, a new creation paradigm fits best with Paul's elaboration of what visible and invisible things in heaven and on earth he has in mind. Once again, here's our text. 16a for in him were created all things 16b in the heavens and upon the earth, 16c the visible and the invisible, 16d whether thrones or dominions or rulers or authorities 16e all things have been created through him and for him By specifying thrones, dominions, rulers, and authorities, we discern Paul's train of thought. Form critics are quick to point out that v. 16d is Paul's addition to the poem. Without it, the reader may have thought of sky, land, and animals—old creation. However, with v. 16d present, we direct our attention to political realities not God's creative power or engineering genius. Martha King noted the two possible meanings for εἴτε: (1) specifying the “invisible things” or (2) giving examples of “all things.” Taking the second view, we read “in him were created all things, including thrones, dominions, rulers, and authorities.”[56] Randy Leedy also presented this position in his sentence diagrams, identifying v. 16d as equivalent to v. 16c and v. 16b, all of which modify τὰ πάντα (all things) at the end of v. 16a. (See Appendix for Leedy's diagram.) Perriman pressed home the point when he wrote: The fact is that any interpretation that takes verse 16 to be a reference to the original creation has to account for the narrow range of created things explicitly listed. … The Colossians verse mentions only the creation of political entities—thrones, lordships, rulers and authorities, visible and invisible—either in the already existing heaven or on the already existing and, presumably, populated earth. What this speaks of is a new governmental order consisting of both invisible-heavenly and visibly-earthly entities.”[57] Understanding v. 16d as equivalent to “all things” in v. 16a nicely coheres with a new-creation paradigm. However, taken the other way—as an elaboration of only the invisible created realities—v. 16d introduces an asymmetrical and clumsy appendix. A New Creation Reading of Col 1.16 Now that we've considered some problems with old creation views and some reasons to read Col 1.16 from a new creation perspective, let's consider how a new creation reading works. New creation is all about the new breaking into the old, the future into the present. G. F. Wessels said, “Paul made clear that there is a present realized aspect of salvation, as well as a future, still outstanding aspect, which will only be realized at the eschaton.”[58] New creation, likewise, has future and present realities. Exiting Old Creation Before becoming part of the new creation, one must exit the old creation. “Our old humanity was co-crucified“ (Rom 6.6). “With Christ you died to the elemental principles of the world” (Col 2.20). “As many as were baptized into Christ Jesus, were baptized into his death” (Rom 6.3). We were “co-buried with him through baptism into the death … having been united with the likeness of his death” (Rom 6.4-5). Our death with him through baptism kills our allegiance and submission to the old powers and the old way of life “in which you formerly walked according to the zeitgeist of this world, according to the rule of the authority of the air, the spirit which now works in the children of disobedience” (Eph 2.2). Entering New Creation As death is the only way out of the old creation, so resurrection is the only way into the new creation. “You have been co-raised with Christ” (Col 3.1). God “co-made-alive us together with him” (Col 2.13).[59] By virtue of our union with Christ, we ourselves are already “co-raised and co-seated us in the heavenlies in Christ Jesus” (Eph 2.6). The result of this is that “we also may walk in newness of life” (Rom 6.4). For those who are “in Christ, (there is) a new creation; the old has passed away, behold (the) new has come into existence” (2 Cor 5.17). “They have been ‘transported,'” wrote Schillebeeckx, “they already dwell above in Christ's heavenly sphere of influence (Col 1.13)—the soma Christou … that is the church!”[60] Community For the people of God, “neither circumcision is anything nor uncircumcision but a new creation” is what matters (Gal 6.15). Those who “are clothed with the new” are “being renewed in knowledge according to the image of him who created, where there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, (or) free, but Christ (is) all and in all” (Col 3.10-11). Through Christ God has nullified the law “in order that he might create the two into one new humanity in him” (Eph 2.14-15). Thus, within new creation, ethnic identity still exists, but it is relativized, our identity in Christ taking priority ahead of other affiliations and duties. Lifestyle When the lost become saved through faith, they become his creation (ποίημα), “created in Christ Jesus for good works” (Eph 2.10). This means we are to “lay aside the former way of life, the old humanity corrupted according to deceitful desires” and instead be clothed with “the new humanity created according to God in righteousness and holiness of the truth” (Eph 4.22-24). Rather than lying to one another, we must “strip off the old humanity with its way of acting” and “be clothed with the new (humanity), renewed in knowledge according to the image of the one who created it” (Col 3.9-10). “The ones who are Christ's have crucified the flesh with the passions and the lusts” and instead “walk by the spirit” (Gal 5.24-25). Ultimately, All Creation Although new creation is currently limited to those who voluntarily recognize Jesus as Lord, all “creation is waiting with eager expectation for the unveiling of the children of God” (Rom 8.19). Because of the Christ event, the created order eagerly awaits the day when it will escape “the enslavement of corruption” and gain “the freedom of the glory of the children of God” (v. 21). Like a bone out of joint, creation does not function properly. Once Christ sets it right, it will return to its proper order and operation under humanity's wise and capable rulership in the eschaton. Eschatology God predetermined that those who believe will be “conformed to the image of his son, that he be firstborn among many brothers and sisters” (Rom 8.29). Thus, the resurrected Christ is the prototype, “the first fruits of those who have fallen asleep” (1 Cor 15.20). Whereas “in Adam all die, so also in Christ all will be made alive” (v. 22). We await Christ's return to “transform the body of our humble station (that it be) shaped to his glorious body according to the energy which makes him able to also to subject all things to himself.” (Phil 3.21). This is the end goal of new creation: resurrected subjects of God's kingdom joyfully living in a renewed world without mourning, crying, and pain forevermore (Isa 65.17-25; Rev 21-22). The Powers Taking Col 1.16 as a new creation text adds key information about the present governing powers to this richly textured picture. In Christ God created thrones, dominions, rulers, and authorities. He made these through Christ and for Christ with the result that Christ himself is before all things, and in Christ all things hold together (Col 1.17). He is the head of the body, the Church (Col 1.18). We find very similar language repeated in Ephesians in the context of Christ's exaltation.[61] Ephesians 1.20-23 20 Which [power] he energized in Christ having raised him from the dead and seated (him) on his right (hand) in the heavenlies 21 far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come; 22 and he subjected all things under his feet and gave him (as) head over all things in the Church, 23 which is his body, the fullness of the one who fills all things in all. The parallels are striking. Both speak of Christ's resurrection, Christ's exalted position of authority over all the powers, Christ's role as head of the church, and both mention the fullness. It's easy to miss the connection between these two passages since most think of Eph 1.20-22 as ascension theology and Col 1.15-20 as creation theology. But, if we adjust our thinking to regard Col 1.16 as new creation, we see how the two fit together. In Ephesians we see Christ's ascension to God's right hand as the reason for a cosmic reordering of authorities with the result that all rule, authority, power, and dominion are subjected to him. (Though we may be accustomed to reading these powers in Eph 1.21 as only malevolent owing to Eph 2.2 and 6.12, the list here must be mixed, since only benevolent powers will survive the final judgement and continue into the age to come.) Instead of exaltation, in Colossians Paul employed the language of creation to describe Christ's relation to the powers. Perhaps lesser terms like reassign, reorder, or establish were just too small to adequately express the magnitude of how the Christ event has changed the world—both in heaven and on earth. The only term big enough to convey the new situation was “creation”—the very same word he routinely used elsewhere with the meaning of new creation.[62] We can gain more insight by considering what the powers of Eph 1.21 and Col 1.16 mean. McKnight saw them “as earthly, systemic manifestations of (perhaps fallen) angelic powers—hence, the systemic worldly, sociopolitical manifestations of cosmic/angelic rebellion against God.”[63] I partially agree with McKnight here. He's right to see the powers as both heavenly and earthly, or better, as the heavenly component of the earthly sociopolitical realities, but he has not made room for the new authority structures created in Christ. John Schoenheit helpfully explained it this way: Not only did Jesus create his Church out of Jew and Gentile, he had to create the structure and positions that would allow it to function, both in the spiritual world (positions for the angels that would minister to the Church—see Rev. 1:1, “his angel”) and in the physical world (positions and ministries here on earth—see Rom. 12:4-8; Eph. 4:7-11).[64] We must never forget that Paul has an apocalyptic worldview—a perspective that seeks to unveil the heavenly reality behind the earthly. He believed in powers of darkness and powers of light. In Christ were created thrones, dominions, rulers, and authorities (Col 1.16). He is “the head of all rule and authority” (Col 2.10). These new creation realities make progress against the old powers that still hold sway in the world outside the Church. Although the old powers are still at work, those who are in Christ enjoy his protection. With respect to the Church, he has already “disarmed the rulers and authorities” (Col 2.15). We can don “the armor of God that we be able to stand against the methods of the devil” (Eph 6.11) and “subduing everything, to stand” (v. 13). We find glimpses of this heavenly reality scattered in other places in the Bible. Peter mentioned how Christ “is on the right hand of God, having gone into heaven, angels and authorities and power having been subjected to him” (1 Pet 3.22). In John's Revelation, he addressed each of the seven letters to the angels of their respective churches.[65] Although it's hard for us to get details on precisely what happened at Christ's ascension, something major occurred, not just on earth, but also in the spiritual realm. Jesus's last recorded words in Matthew are: “all authority in heaven and upon earth was given to me” (Mat 28.18-20). Presumably such a statement implies that prior to his resurrection Jesus did not have all authority in heaven and earth. It didn't exist until it was created. Similarly, because of his death, resurrection, and ascension, Christ has “become so much better than the angels as the name he has inherited is superior to them” (Heb 1.4). Once again, the text implies that Christ was not already superior to the angels, but “after making purification of the sins, he sat on the right hand of the majesty on high” at which time he became preeminent (Heb 1.3). Perhaps this also explains something about why Christ “proclaimed to the spirits in prison” (1 Pet 3.19). Another possibility is that Christ's ascension (Rev 12.5) triggered a war in heaven (v. 7) with the result that the dragon and his angels suffered defeat (v. 8) and were thrown out of heaven down to the earth (v. 9). Sadly, for most of the history of the church we have missed this Jewish apocalyptic approach that was obvious to Paul, limiting salvation to individual sins and improved morality.[66] Only in the twentieth century did interpreters begin to see the cosmic aspect of new creation. Margaret Thrall wrote the following. The Christ-event is the turning-point of the whole world … This Christ ‘in whom' the believer lives is the last Adam, the inaugurator of the new eschatological humanity. … Paul is saying that if anyone exists ‘in Christ', that person is a newly-created being. … In principle, through the Christ-event and in the person of Christ, the new world and the new age are already objective realities.[67] New creation is, in the words of J. Louis Martyn “categorically cosmic and emphatically apocalyptic.”[68] In fact, “The advent of the Son and of his Spirit is thus the cosmic apocalyptic event.”[69] In Christ is the beginning of a whole new creation, an intersecting community of angelic and human beings spanning heaven and earth. The interlocking of earthly (visible) and heavenly (invisible) authority structures points to Paul's apocalyptic holism. The Church was not on her own to face the ravages of Rome's mad love affair with violence and power. In Christ, people were no longer susceptible to the whims of the gods that have wreaked so much havoc from time immemorial.[70] No, the Church is Christ's body under his direct supervision and protection. As a result, the Church is the eschatological cosmic community. It is not merely a social club; it has prophetic and cosmic dimensions. Prophetically, the Church points to the eschaton when all of humanity will behave then how the Church already strives to live now—by the spirit instead of the flesh (Gal 5.16-25). Cosmically, the Church is not confined to the earth. There is a heavenly dimension with authority structures instantiated under Christ to partner with the earthly assemblies. God's “plan for the fulness of the times” is “to head up all thing in the Christ, the things upon the heavens and the things upon the earth in him” (Eph 1.10). Although this is his eschatological vision, Zeilinger pointed out that it is already happening. [T]he eschatological world given in Christ is realized within the still-existing earthly creation through the inclusion of the human being in Christ, the exalted one, by means of the proclamation of salvation and baptism. The eschaton spreads throughout the world in the kerygma and becomes reality, in that the human being, through baptism, becomes part of Christ—that is, in unity with him, dies to the claim of the στοιχεῖα τοῦ κόσμου (2.20) and is raised with him to receive his eschatological life. The people thus incorporated into the exalted Christ thereby form, in him and with him, the new creation of the eschaton within the old! The body of Christ is thus recognizable as the expanding Church. In it, heavenly and earthly space form, in a certain sense, a unity.[71] The Church is a counter society, and embassy of the future kingdom shining the light of the age to come into the present in the power of the spirit with the protection of Christ and his heavenly powers over against the powers of darkness, who/which are still quite active—especially in the political realities of our present evil age (Gal 1.4). We bend the knee to the cosmic Christ now in anticipation of the day when “every knee may bend: heavenly and earthly and subterranean” (Phil 2.10) and “every tongue may confess that Jesus Christ (is) Lord” (v. 11). Christ's destiny is to fulfil the original Adamic mandate to multiply, fill, and have dominion over the earth (Gen 1.28). He has already received all authority in heaven and earth (Mat 28.18). God has given him “dominion over the works of your hands and put all things under his feet” as the quintessential man (Ps 8.6). Even so, “Now we do not yet see all things subjected to him” (Heb 2.8), but when he comes “he will reign into the ages of the ages” (Rev 11.15). Until then, he calls the Church to recognize his preeminence and give him total allegiance both in word and deed. Conclusion We began by establishing that the structure of the poetic unit in Col 1.15-20 breaks into two strophes (15-18a and 18b-20). We noted that Paul likely incorporated pre-existing material into Colossians, editing it as he saw fit. Then we considered the problems with the three old creation readings: (A) Christ as the agent of creation, (B) Wisdom as the agent of creation, and (C) Christ as the purpose of creation. In the course of critiquing (A), which is by far most popular, we observed several reasons to think Col 1.16 pertained to new creation, including (1) the image of God language in v. 15a, (2) the firstborn of all creation language in v. 15b, (3) the head of the Church language in v. 18a, and (4) the soteriological context (frame) of the poem (vv. 13-14, 21-22). To this I added a fifth syntactical reason that 16d as an elaboration of “τἀ πάντα” (all things) of 16a. Next, we explored the idea of new creation, especially within Paul's epistles, to find a deep and richly textured paradigm for interpreting God's redemptive and expanding sphere of influence (in Christ) breaking into the hostile world. We saw that new Christians die and rise with Christ, ending their association with the old and beginning again as a part of the new—a community where old racial, legal, and status divisions no longer matter, where members put off the old way of living and instead become clothed with the new humanity, where people look forward to and live in light of the ultimate transformation to be brought about at the coming of Christ. Rather than limiting new creation to the salvation of individuals, or even the sanctifying experience of the community, we saw that it also includes spiritual powers both “in the heavens and upon the earth, the visible and the invisible, whether thrones or dominions or rulers or authorities” (Col 1.16). Reading Col 1.15-20 along with Eph 1.20-23 we connected God's creation of the powers in Christ with his exaltation of Christ to his right hand “far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come” (Eph 1.21). The point from both texts is clear: as “the head of the body, the Church” (Col 1.18; Eph 1.22), Christ is “before all things” (Col 1.17), “first in all things” (Col 1.18), and “far above all” (Eph 1.21), since God has “subjected all things under his feet” (Eph 1.22). Christ is preeminent as the firstborn of all new creation, “the new Adam … the starting point where new creation took place.”[72] Although the old powers still hold sway in the world, those in the interlocked heaven-and-earth new creation domain where Christ is the head, enjoy his protection if they remain “in the faith established and steadfast and not shifting away from the hope of the gospel” (Col 1.23). This interpretation has several significant advantages. It fits into Paul's apocalyptic way of thinking about Christ's advent and exaltation. It also holds together the first strophe of the poem as a unit. Additionally, it makes better sense of the context. (The ecclesiology of Col 1.15-18a follows logically from the soteriological context of vv. 13-14.) Lastly, it is compatible with a wide range of Christological options. Appendix Here is Col 1.16 from Leedy's sentence diagrams.[73] Of note is how he equates the τὰ πάντα of 16a with 16c and 16d rather than seeing 16d as an elaboration of τά ὁρατά. Bibliography Bauer, Walter, Frederick William Danker, William F. Arndt, F. Gingrich, Kurt Aland, Barbara Aland, and Viktor Reichmann. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: The University of Chicago Press, 2000. Bird, Michael F. Colossians and Philemon. A New Covenant Commentary. Cambridge, England: The Lutterworth Press, 2009. 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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.
Join hosts Bill Elliff and Kyle Reno as they begin a new series exploring the deep connection between prayer and the Christian life. Discover the importance of viewing prayer not as a mere task but as an intimate journey of walking with God. Go to www.onecry.com and start your own personal revival journey today! Please share this podcast with your friends and let us know how the OneCry Podcast has impacted your own story by emailing us at info@onecry.com.
Visit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation. www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.Joshua Spatha's link: His book "Mere Spirituality" releases August 5thhttps://www.mperspective.org/Summary (This is a 2 part episode)In this episode of Kingdom Crossroads, host T.S. Wright interviews Joshua Spatha, an experienced missionary and author of 'Mere Spirituality.' They discuss Joshua's journey into missions, the importance of understanding different worldviews, and the need for a balanced approach to spirituality that integrates both emotional and rational elements. The conversation also addresses the decline of Western civilization, the role of morality in societal success, and the hope for revival and reformation in contemporary culture. Joshua emphasizes the importance of purity and spiritual disciplines in aligning with God's will and fulfilling the Great Commission.TakeawaysJoshua Spatha has a diverse background in anthropology and Old Testament studies.Understanding worldviews is crucial for effective worship and engagement with God.A balanced approach to spirituality integrates both emotional and rational elements.Western culture tends to prioritize rationality over spirituality, leading to a disconnect.Fasting is a spiritual discipline that aligns our will with God's.The decline of Western civilization is evidenced by various cultural and moral shifts.Revival and reformation are necessary to avert societal collapse.The church has the resources to complete the Great Commission in this generation.Purity is essential for a strong spiritual walk with Christ.Cultural narratives shape our understanding of spirituality and morality.Sound Bites"Revival and reformation are our only chances.""To whom much is given, much is required.""Purity is crucial in your walk with Christ."
The Super Excellent Not Too Serious Bike That Goes Nowhere Podcast
Frank and Mere survived the Tour de Echelon along with so many awesome Echelon community members. They recap some of their favorite moments and provide encouragement for those still riding. There are lots of other exciting workouts to discuss as well as a HUGE race reveal. Who is doing what, when and where? Find out here! There's book club shenanigans, pupdates, and tv and movie talk as well.
Visit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation. www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.Joshua Spatha's link: His book "Mere Spirituality" releases August 5thhttps://www.mperspective.org/Summary (This is a 2 part episode)In this episode of Kingdom Crossroads, host T.S. Wright interviews Joshua Spatha, an experienced missionary and author of 'Mere Spirituality.' They discuss Joshua's journey into missions, the importance of understanding different worldviews, and the need for a balanced approach to spirituality that integrates both emotional and rational elements. The conversation also addresses the decline of Western civilization, the role of morality in societal success, and the hope for revival and reformation in contemporary culture. Joshua emphasizes the importance of purity and spiritual disciplines in aligning with God's will and fulfilling the Great Commission.TakeawaysJoshua Spatha has a diverse background in anthropology and Old Testament studies.Understanding worldviews is crucial for effective worship and engagement with God.A balanced approach to spirituality integrates both emotional and rational elements.Western culture tends to prioritize rationality over spirituality, leading to a disconnect.Fasting is a spiritual discipline that aligns our will with God's.The decline of Western civilization is evidenced by various cultural and moral shifts.Revival and reformation are necessary to avert societal collapse.The church has the resources to complete the Great Commission in this generation.Purity is essential for a strong spiritual walk with Christ.Cultural narratives shape our understanding of spirituality and morality.Sound Bites"Revival and reformation are our only chances.""To whom much is given, much is required.""Purity is crucial in your walk with Christ."
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