Podcasts about Morrow

Jo and Rob dive deep into the sixth episode of ‘Alien: Earth'! They discuss some sad character deaths, the implications of resetting Nibs, what is actually canon in the ‘Alien' universe, and more! (00:00) Intro (05:49) Opening Snapshot (17:45) Mailbag (33:39) The Peter Pan Question (39:00) Hermit and Kirsch Watching Wendy With the Alien (43:40) Resetting Nibs (53:25) Hermit and Wendy (01:01:52) Arbitration (01:13:56) Morrow and Kirsch in the Elevator (01:24:54) Slightly Gets an Upgrade in His Zoom Background (01:30:04) Hermit Drawing a Map and on Patrol (01:34:31) Fully Grown Alien (01:36:46) Kirsch Tells Isaac/Tootles to Take Care of the Critters (01:51:21) Wendy Confronts Dame about Nibs (02:00:55) Arthur and Slightly at the Lab Hosts: Joanna Robinson and Rob Mahoney Producers: Carlos Chiriboga and John Richter Social: Jomi Adeniran Additional Production Support: Arjuna Ramgopowell Learn more about your ad choices. Visit podcastchoices.com/adchoices

(WATCH THIS EPISODE ON YOUTUBE) **LISTENER DISCRETION ADVISED, GRAPHIC DESCRIPTIONS OF TRAUMATIC DEATH INVOLVING CHILDREN** Shortly after 2:00 A.M. on July 23, 1982, actor Vic Morrow paced nervously in front of a mock Vietnamese village at the Indian Dunes park just north of Los Angeles. Morrow could not help but feel uneasy as he watched the Huey helicopter approach the village for a final rehearsal. Years earlier, Morrow had had a premonition that he was going to die in a helicopter crash. . . . This is the story of ego, arrogance, a manslaughter trial, and the conduct of Director John Landis and his production team that resulted in the deaths of My-ca Dinh Le (7) , Renee Shin-Li Chen (6), and Vic Morrow (53). ***The YouTube video for this episode includes actual footage of a helicopter crash resulting in death. Viewer discretion advised.*** - CLICK HERE⁠⁠⁠⁠⁠ to PREORDER Reb's book: The Book They Throw At You—A Sarcastic Lawyer's Guide* To The Unholy Chaos of Our Legal System, *God No, Not Actual Legal Advice - Follow @RebuttalPod on ⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠ and ⁠⁠⁠⁠⁠Twitter⁠⁠⁠⁠⁠! Follow @Rebmasel on ⁠⁠⁠⁠⁠TikTok⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠, and ⁠⁠⁠⁠⁠Twitter⁠⁠⁠⁠⁠! *** 0:00 - CONTENT WARNING 0:11 - The Night Of 6:56 - The Case 7:59 - The Director 12:01 - The "Animal House" Era 15:47 - The "Blues Brothers" Era & The Ballooning Ego of John Landis 23:06 - Landis's Script For "Twilight Zone: The Movie"....Uh.... 27:46 - Landis Hates Child Labor Laws :( 34:59 - The Production Team Hates Laws and/or Their Job 45:26 - The Days Prior & The Night Of (WTF....) 57:49 - John Landis & Co. Is The Worst (Still) 1:00:43 - The Manslaughter Trial 1:27:29 - The Verdict 1:32:55 - Reb's Rebuttal Learn more about your ad choices. Visit megaphone.fm/adchoices

In this edition of NHL Wraparound's Summer Coolers, Neil Smith and Vic Morren dissect one of the most dramatic collapses in recent NHL memory: the New York Rangers.Just one year after winning the Presidents' Trophy, the Rangers became only the fourth team in league history to miss the playoffs the following season. From special teams regression to star players disappearing and internal drama erupting midseason, the Broadway Blueshirts became a cautionary tale.This episode unpacks the offseason roster shakeup—highlighted by the exit of longtime fan favorite Chris Kreider, the addition of top-pair defenseman Vladislav Gavrikov, and a new head coach with a Stanley Cup pedigree: Mike Sullivan.Will it all be enough to turn things around? Or are the Rangers slipping into rebuild territory?

Watching Now: Alien Earth is a Watching Now podcast from Couch Soup. Join us for reactions, reviews, and excitement about all things Xenomorph. We love this universe, so join us for some laughs and ultra-nerdy discussion!

Alien: Earth? LFG. . Covering: #NERDSoul #Alien #AlienEarth . Episode Cast: https://x.com/JaySherer https://x.com/BackInTheDeck  

The Thumb War crew dives into Alien: Earth Episode 5 (“In Space No One…”), unpacking all the chaos aboard the USCSS Maginot — facehuggers, sabotage, and Morrow's rise as the anti-hero we love to fear. But before the xenomorph bloodbath, we hit Trailer Trash with some huge entertainment news: Daniel Day-Lewis ends his 8-year retirement with a new film (and Sean Bean co-stars!) Glen Powell in Chad Powers (can he shake the Hit Man baggage?) Ridley Scott balancing Gladiator 3 and more Alien prequels Batman casting rumors (Alan Ritchson as the Dark Knight?) Plus: the gory sequel Sisu 2: Road to Revenge Whether you're here for Alien lore, movie news, or chaotic hot takes — we've got you covered. Subscribe to our Patreon! http://bit.ly/44Mo8xU Send us an email! ThumbWarPod@gmail.com

In her sermon Don't Misuse God's name by Pastor Kaily Morrow teaches that you radically love God by not misusing His Name. We addressed the principality of profanity in the city of Austin! Where people treat God's name without respect and with irreverence. While the enemy recognizes the power of God's name but people in today's culture doesn't. Jewish people have a fear of misusing God's name because they know if you misuse his name it would be dishonoring to His very being, His Presence and His Glory.

This week, Da7e and Neil are in your feeds a day later than usual because there's a saboteur running around setting fire to their space ship! In The Calm [06:16], they dig into Alien: Earth's big flashback episode as director Noah Hawley delivers his own Alien mini-movie about the plight of the USCSS Maginot. They question whether 65 years of one's life is worth a quarter share, worry about the workplace safety practices of Weyland-Yutani scientists, and present several wild theories about Morrow's motivations. Then in The Storm [01:17:50], your faithful hosts break down the trailer for episode 6, "The Wasp," before considering the possible endgame for Wendy's character and the Alien comic that could serve as inspiration for a wild twist. To interact with the show, send your comments and questions to stormofspoilers@gmail.com, and follow us on Twitter/X and Bluesky @Da7eandNeil. You can also support Da7e and Neil and get all kinds of bonus content (from the Game of Thrones era to the LOST rewatch to our Twin Peaks rewatch project to our current Adventure Pod and Hannibal watch project) by subscribing to our Patreon here: patreon.com/Da7eandNeil And finally, join Neil on Wednesday evenings on Twitch as he plays the terrifying game Alien: Isolation live alongside the airing of season one. There was no stream this week due to illness, but it's definitely picking back up next week. Subscribe to his Twitch channel for more info: twitch.tv/Neilstradomus

SEAL Tears and Eyeball Fears This week on the podcast, Brian and Darryl are talking about The Terminal List: Dark Wolf (episodes 1 & 2) and Alien: Earth (episode 4). Episode Index Intro: 0:07 Alien: Earth: 14:40 Dark Wolf: 29:53 Alien: Earth (FX/Hulu) Alien: Earth Episode 4 – “Observation” Summary (Spoiler-Free): Wendy gains the ability to communicate with Xenomorphs via human-audible frequencies. Meanwhile, the creepy “Eye” parasite—affectionately dubbed the “Eyeball Monster”—possesses a sheep as biological weaponry testing escalates. Morrow manipulates hybrid Slightly for leverage as corporate horror deepens.  Why It Matters: Horror doubles down—body invasion, synthetic identity, power vengeance through biology. Production Details: Writer(s): Noah Hawley & Bobak Esfarjani Director: Ugla Hauksdóttir Air Date: August 26, 2025 Viewership: ~0.393 million U.S. households; 0.07 in 18–49 demo Reception: Generally positive visuals and performance reviews (some pacing critiques). Out of 5 Alien Invested Brother Lungs Darryl: 4/5 Brian: 3.8/5 The Terminal List: Dark Wolf The Terminal List: Dark Wolf Episodes 1 & 2 Episode 1 – “Inherent Resolve” Summary (Spoiler-Free): We meet Navy SEAL-turned-CIA operative Ben Edwards, haunted by his past and bound by loyalty. A mission gone sideways reveals internal corruption—Edwards' decision to kill a CIA asset fueling moral and institutional fallout.  Tone & Tension: Brotherhood under siege, righteous anger, a dark new chapter begins. Episode 2 – “The Audition” Summary (Spoiler-Free): Expelled from official channels, Edwards and his comrade Hastings join a rogue CIA mission. New leads, new team—this time they're unfiltered, uncompromising, and off the record.  Tone & Tension: Embracing the shadows; a thrilling slide into espionage. Series Context: Prequel to The Terminal List, created by Jack Carr and David DiGilio. Stars Taylor Kitsch as Ben Edwards, with Chris Pratt and Tom Hopper rounding out the cast. Premiered August 27, 2025, on Amazon Prime Video. Out of 10 Your Not a Coward Riggins, Way to Go Taking Out that Pedo Darryl: 8.1/10 Brian: 7.68/10 Contact Us The Infamous Podcast can be found wherever podcasts are found on the Interwebs, feel free to subscribe and follow along on social media. And don't be shy about helping out the show with a 5-star review on Apple Podcasts to help us move up in the ratings. @infamouspodcast facebook/infamouspodcast instagram/infamouspodcast stitcher Apple Podcasts Spotify Google Play iHeart Radio contact@infamouspodcast.com Our theme music is ‘Skate Beat’ provided by Michael Henry, with additional music provided by Michael Henry. Find more at MeetMichaelHenry.com. The Infamous Podcast is hosted by Brian Tudor and Darryl Jasper, is recorded in Cincinnati, Ohio. The show is produced and edited by Brian Tudor. Subscribe today!

This week's episode of Alien:Earth is quite the opposite of last week, giving us lots of action. This could have served as an alternate pilot for a very different show. Victor and Darren discuss the surprising backstory to Morrow's deepened character and are rooting for the Eye-lien to be a good guy (or gal or it).   Also, Victor breaks down the summer movie box office now that the season has ended. mailto:needssomeintroduction@gmail.com 00:00 - Introduction 02:00 - Episode Breakdown Begins 51:30 - Summer Box Office Analysis

In this Summer Coolers edition of NHL Wraparound, hosts Neil Smith and Vic Morren break down the Carolina Hurricanes' offseason, their consistent regular season success, and the lingering concerns that have prevented them from reaching the Stanley Cup Final—despite three Conference Final appearances in the last seven years.The Canes finished second in the Metro Division with 99 points in 2024–25 and made quick work of New Jersey and Washington before falling to Florida in five games in the Eastern Conference Final—again.Neil and Vic analyze the team's latest acquisitions, including the high-profile signing of Nikolaj Ehlers from Winnipeg, and the trade for K'Andre Miller from the Rangers. They also examine what's lost with the departures of Brent Burns, Dmitry Orlov, and Scott Morrow, and how the defense corps now leans heavily on Jacob Slavin, Alexander Nikishin, and Jalen Chatfield.The episode also features a fascinating side story: Rod Brind'Amour's son Skyler Brind'Amour and Keith Primeau's son Caden Primeau are now teammates—23 years after their fathers were traded for each other.IN THIS EPISODE:[00:00] Summer Coolers intro: Carolina Hurricanes outlook[00:36] 2024–25 season recap: Regular season strong, playoffs stalled[01:10] Forwards set: Ehlers, Aho, Jarvis, Svechnikov, Blake, Martinook[02:00] Defense changes: Miller in, Burns, Orlov, and Morrow out[03:00] K'Andre Miller's fit and the high cost of acquisition[03:43] Goaltending concerns: Freddie Andersen, Pyotr Kochetkov, Caden Primeau[05:00] Re-signings and RFA updates: Suzuki, Skyler Brind'Amour, Stan Coven[06:00] The Brind'Amour–Primeau trade connection, 23 years later[06:50] Jacob Slavin's leadership and Shane Gostisbehere's PP role[08:00] Are the Hurricanes truly better than last year?[09:00] Why Carolina dominates the regular season but stalls in May[10:30] The need for playoff-style hockey to break through[11:00] Final verdict: Metro favorite—but Cup contender?KEY TAKEAWAYS:Carolina remains one of the NHL's most consistent regular-season teams, but hasn't been able to convert that into a Stanley Cup Final appearance.Nikolaj Ehlers' signing adds another skilled forward, but may not be enough to change the team's playoff identity.The defense is in transition, with Burns and Orlov gone and K'Andre Miller's growth now a key variable.Goaltending remains a concern, and a major question mark heading into 2025–26.Carolina must learn to play playoff-style hockey earlier—and more consistently—if they hope to get over the hump.RESOURCE LINKS:YouTube: https://www.youtube.com/channel/UCgBj1LV0-DMfBhcRPSJZLjAX: https://twitter.com/NHLWraparoundNeil Smith: https://twitter.com/NYCNeilVic Morren: https://www.linkedin.com/in/vic-morren-7038737/Instagram: https://www.instagram.com/nhlwraparound/TikTok: https://www.tiktok.com/@nhlwraparoundFacebook: https://www.facebook.com/profile.php?id=61555451139787#NHL #Hockey #Podcast #K'AndreMiller #NikolajEhlers #SebastianAho #AndreiSvechnikov #SethJarvis #JacksonBlake #TaylorHall #JordanMartinook #LoganStankoven #JordanStaal #K'AndreMiller #ScottMorrow #MikeReilly #CaydenPrimeau #SkylerBrind'Amour #FrederikAndersen #EricRobinson #RyanSuzuki #RodBrind'Amour #KeithPrimeau #BrentBurns #DmitryOrlov #PyotrKochetkov #AlexanderNikishin #JaccobSlavin #JalenChatfield #ShayneGostisbehere #SeanWalker #EricTulsky

Mal, Jo, and Rob come together to dive deep into Episode 5 of ‘Alien: Earth'! First, they catch up on how Jo is liking the season so far. Then, they talk about the decision to put a mini ‘Alien' movie inside the show, the revelations about Morrow's history, and more. Later, Mal and Jo are joined by showrunner Noah Hawley and the actor who plays Morrow, Babou Ceesay, to talk all about this intense episode! (00:00) Intro(09:07) Jo's Episode 1-4 Takes(34:10) A Mini ‘Alien' Movie in our TV Show!(59:23) Morrow's History(01:06:48) The Boy/Petrovich Reveal(01:08:20) Please Pick the Worst Way to Die(01:29:07) Humans: We Have Some Notes(01:33:43) Aliens: We Stand in Awe(01:41:24) Noah Hawley and Babou Ceesay Hosts: Mallory Rubin, Joanna Robinson, and Rob MahoneyGuests: Noah Hawley and Babou CeesayProducers: Carlos Chiriboga and John RichterSocial: Jomi AdeniranAdditional Production Support: Arjuna Ramgopowell Learn more about your ad choices. Visit podcastchoices.com/adchoices

Welcome to Episode 105 of The Krista Escamilla Show! On this episode of The Krista Escamilla Show we visit with Katy Morrow, President of the Board for Spectrum of Solutions!  We had a powerful conversation about inclusion, advocacy, and the incredible work Spectrum of Solutions in our community by supporting individuals with intellectual and/or developmental disabilities.  You will also find out how you can help this amazing non-profit with an upcoming fundraiser Episode Highlights: Meet Katy Morrow — Our special guest and current President of the Board Spectrum of Solutions. Discover her journey of leadership, passion for community, and how she's making a difference across West Texas. Celebrating Local Heroes — Krista and Katy dive into the power of local stewardship and community support. Community First — What it means to lead with purpose and the importance of spotlighting our hometown heroes. With immense gratitude, this episode is sponsored by: Omni Midland Hotel Rig‑ID Workwear The Locklin Hotel The Preserve at Midland Midland Cap Company ThinFR JoinCapClub.com Kevin Foreman of Foreman Financial Support local wherever you can—our sponsors make this episode possible, and their dedication reflects why West Texas thrives. Listen, learn, and feel connected: Watch on YouTube Listen on Apple Podcasts, Spotify, or your favorite platform Follow Krista for more uplifting stories: Instagram • LinkedIn • Facebook @KristaEscamilla #TheKristaEscamillaShow #WestTexas #CommunityLeadership #SupportLocal #KatyMorrow #Inspiration 

Wayne Morrow, CEO of the John Birch Society, tells Shaun about their history of always calling out the government insiders and stresses the importance of needing an educated electorate and not letting MAGA go on cruise control.See omnystudio.com/listener for privacy information.

The third episode of *Alien: Earth* delves into the enigmatic motivations of Mr. Morrow and the clandestine agendas of Prodigy. We explore the implications of Mr. Morrow's true purpose, revealing a complex web of intrigue that intertwines with the overarching narrative of the series. Additionally, we examine the inaugural episode of *Peacemaker* Season 2, where the character's introduction to the rebranded Justice Gang signifies a significant retcon orchestrated by James Gunn. The shift from the Justice League to the Justice Gang not only alters the landscape of the DC Universe but also sets a tone for the evolving dynamics between these characters. As we analyze these developments, we invite listeners to contemplate the intricate relationships and thematic elements that drive these narratives forward. Join us as we dissect these pivotal moments and their ramifications within their respective universes. Alien: Earth Ep. 3: “Metamorphosis”What exactly are the Boy Cavalier's plans for the alien species that's been discovered? We're breaking it all down. Peacemaker Season 2, Ep. 1: “The Ties That Grind”After everything Chris and the 11th Street Kids endured last season… is this new season really about grief? Join us for the deep dive, hot takes, and laughs only Blerd's Eyeview can deliver!The third episode of Alien: Earth delves into the intricate dynamics of the characters' motivations and their entangled fates. As Wendy embarks on a harrowing journey to locate her abducted brother, the narrative explores themes of fear, resilience, and the psychological toll of survival in a world fraught with existential threats. The xenomorph, a harbinger of terror, not only represents a physical adversary but also serves as a metaphor for the internal struggles faced by the characters. The episode artfully juxtaposes Wendy's pursuit with the machinations of Mr. Morrow and his clandestine organization, Prodigy, hinting at a broader conspiracy that intertwines with the personal stakes of the characters. As the episode progresses, the tension escalates, culminating in a revelation that challenges the very essence of what it means to be human in the face of overwhelming odds.Simultaneously, the podcast addresses the implications of Peacemaker's retcon in the latest season of the beloved series. The transformation from the Justice League to the Justice Gang raises questions about identity and purpose in a universe that constantly reshapes itself. The dialogue surrounding Peacemaker's character arc underscores the struggles of reconciling past actions with present circumstances, highlighting the complexities of morality within the superhero genre. This dual narrative structure not only enhances the viewing experience but also invites thoughtful discourse on the evolving nature of heroism and villainy, especially in a landscape where allegiances are often blurred.Furthermore, the episode's exploration of mental health issues, particularly in relation to the characters' experiences, resonates deeply with contemporary audiences. The discourse surrounding the importance of mental well-being, coupled with the characters' personal battles, reflects a significant cultural shift towards acknowledging and addressing mental health in popular media. The juxtaposition of these themes within the framework of science fiction enriches the narrative, providing a multifaceted examination of human nature and societal expectations. Ultimately, Alien: Earth Episode 3 not only propels the plot forward but also serves as a poignant commentary on the human condition, making it a compelling entry in the series.Takeaways: In the latest episode of 'Alien: Earth', we delve deeply into Mr. Morrow's true intentions and the intricate scheming occurring at Prodigy, revealing layers of complexity that challenge our initial...

Mal and Rob are back to dive deep into the fourth episode of ‘Alien: Earth.' They talk about Wendy's new skill, Morrow and Slightly's chats, the xenolung, and more! (00:00) Intro(03:29) Opening Snapshot(09:34) The Opening Montage(13:09) Diagnosing Wendy(51:06) The Xenolung(57:54) Nibs's Session With Dame Sylvia(01:04:45) Wendy Shows Hermit Her Room(01:08:02) Peter Pan Corner(01:11:52) Morrow and Slightly Have a Chat(01:18:17) Arthur Implores Dame Sylvia(01:27:35) ​​Morrow Levels Up His Control(01:31:13) Atom Reminds Hermit Who's in Charge(01:37:04) Boy and Wendy Have a Chat(01:45:12) Tootles Requests a New Name(01:48:25) This Poor Sheep! Hosts: Mallory Rubin and Rob MahoneyProducers: Carlos Chiriboga and Jon JonesSocial: Jomi AdeniranAdditional Production Support: Arjuna Ramgopowell Learn more about your ad choices. Visit podcastchoices.com/adchoices

The St. Paul Center's daily scripture reflections from the Mass for Wednesday of the Twenty-first Week in Ordinary Time by Dr. Jeff Morrow. Monica, Married Woman Obligatory Memorial First Reading: First Thessalonians 2: 9-13 Responsorial Psalm: Psalms 139: 7-8, 9-10, 11-12ab Alleluia: First John 2: 5 Gospel: Matthew 23: 27-32   Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

Disney Turned All Their Boy Brands Into Girl Brands and Doesn’t Know How To Fix Them This week on the podcast, Alien: Earth episode 3, and how Disney got rid of half the audience of their acquired brands (Marvel and Star Wars). Episode Index Intro: 0:07 K-Pop Demon Hunters: 3:00 Disney’s Boy Problems: 9:00 Alien Earth: 40:36 Disney's Boy Trouble: Studio Seeks Original IP to Win Back Gen-Z Men Amid Marvel, Lucasfilm Struggles https://variety.com/2025/film/news/disney-marvel-lucasfilm-gen-z-1236494681/ Leadership at Walt Disney Studios has been pressing Hollywood creatives in recent months, multiple sources tell Variety, for movies that will bring young men back to the brand in a meaningful way. “Young men” is defined here by sources as ages 13-28, aka Gen Z. Alien: Earth (FX/Hulu) Episode 3 – “Metamorphosis” Summary: Nibs questions Curly about why the hybrids are all named after Peter Pan characters and why Marcy gets to be Wendy. Kavalier orders the specimens be brought to Neverland Island for study, despite objections from Kirsh and Dame Sylvia. Morrow finds Smee and Slightly guarding the Xenomorph eggs and interrogates them, suspicious of their childlike behavior. He downloads the specimen data from the Maginot and plants a device on Slightly before escaping. Meanwhile, Wendy and Hermit fight the Xenomorph with a meat hook, and Wendy kills it, although both sustain serious injuries. Returning to the island, Hermit undergoes surgery, and the Sylvias tend to Wendy. Kavalier inspects the specimens until Kirsh removes him for his own protection. Atom Eins questions Smee and Slightly about their encounter with Morrow. Having escaped into New Siam, Morrow calls Yutani and insists on retrieving the specimens despite being ordered to return home. Curly confronts Kavalier about his favoritism towards Wendy, believing herself to be the best hybrid. Morrow contacts Slightly via the embedded device, convincing him to be his friend. Kirsh, Tootles, and Curly dissect a facehugger and introduce its larvae to Hermit’s lung, removed during surgery. Wendy awakens, seemingly intercepting signals from the Xenomorph eggs, which cause her pain. She ultimately collapses in the laboratory containing the eggs. Writer(s) / Director / Release Info: Written by Noah Hawley and co-creator Bob DeLaurentis, directed by Dana Gonzales. Aired August 19, 2025, on FX and FX on Hulu. Cast Highlights: Features guest appearances by Sandra Yi Sencindiver (Yutani), Kit Young (Tootles), and others central to ongoing intrigue. Rating / Viewership: Drew approximately 0.441 million U.S. households with a 0.10 rating in the 18–49 demo—an increase over Episode 2. Critics widely praised its tension, production, and heavy themes. Out of 5 Corporate Smiles and Acid Spores: The Future Looks Funs Darryl: 3.1/5 Brian: 3.1/5 Contact Us The Infamous Podcast can be found wherever podcasts are found on the Interwebs, feel free to subscribe and follow along on social media. And don't be shy about helping out the show with a 5-star review on Apple Podcasts to help us move up in the ratings. @infamouspodcast facebook/infamouspodcast instagram/infamouspodcast stitcher Apple Podcasts Spotify Google Play iHeart Radio contact@infamouspodcast.com Our theme music is ‘Skate Beat’ provided by Michael Henry, with additional music provided by Michael Henry. Find more at MeetMichaelHenry.com. The Infamous Podcast is hosted by Brian Tudor and Darryl Jasper, is recorded in Cincinnati, Ohio. The show is produced and edited by Brian Tudor. Subscribe today!

The St. Paul Center's daily scripture reflections from the Mass for Wednesday of the Twenty-first Week in Ordinary Time by Dr. Jeff Morrow. Monica, Married Woman Obligatory Memorial First Reading: First Thessalonians 2: 9-13 Responsorial Psalm: Psalms 139: 7-8, 9-10, 11-12ab Alleluia: First John 2: 5 Gospel: Matthew 23: 27-32   Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

While episode four is light on action, it's heavy on plotting, because everyone is trying to jockey for position. The Lost Boys are simultaneously finding their way and losing their minds. Boy Kavalier and Morrow have one terrible thing in common. Meanwhile, Kirsch is probably the smartest and most clever being on this show. www.theuponfurtherreview.comIG: theuponfurtherreviewFB: The Upon Further ReviewTikTok: theuponfurtherreview#alienearth #alien #aliens #predator

Wayne Morrow, CEO of the John Birch Society, joins the discussion to examine whether the GOP is shifting into the role of America's antiwar party. Leading the non-partisan civics and education organization that champions the timeless principles of the Declaration of Independence, namely, that our rights come from God and not government, Morrow explores how Republicans are increasingly challenging endless foreign entanglements and questioning interventionist policies. The conversation highlights a potential political realignment, as the GOP weighs the balance between national defense, constitutional principles, and the growing demand from Americans to prioritize domestic concerns over foreign conflicts.

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Twenty-first Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ Louis of France, Married Man/ Joseph Calasanz, Priest, Religious Founder First Reading: First Thessalonians 1: 1-5, 8b-10 Responsorial Psalm: Psalms 149: 1b-2, 3-4, 5-6a and 9b Alleluia: John 10: 27 Gospel: Matthew 23: 13-22 Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

Ken Gartin makes his triumphant return to the Crossing Streams feed to lead our discussion of the brand-new FX series, "Alien: Earth". Chris Reed had NEVER watched any Alien content, so he's in for a spooky surprise! Later in the show, Craig and Chris go through the explosive finale of Smoke (on AppleTV+) and talk about how the show has gone under the radar of a lot of fans and reviewers. SHOW NOTES:30 Intro, welcome Ken Gartin2:00 Chris is an Alien newbie, Ken's seen it all6:15 Broad thoughts on Alien Earth so far12:30 Alien Earth plot overview as set-up19:30 Noah Hawley puts his stamp on iconic IP, does it work? 25:00 Performance of Sydney Chandler as Wendy29:30 Quibbles: plot armor and a Xenomorph problem37:00 Morrow is a badass, and the rest of main characters41:30 Where do we see Alien Earth going the rest of the season47:45 Smoke Finale opening thoughts: this show should be better-rated than it is52:15 Jurnee Smollett's performance as Detective Calderone55:30 Calderone breaking bad1:00:00 This was a REALLY satisfying season finale1:09:45 What We're Watching

It's time for episode three of Alien: Earth, and the title of the episode is 'Metamorphosis'. Which is a reference to our showgirl, of course, but also the Lost Boys, Morrow, and humanity itself in this show about making machines, becoming machines, putting children into machines ("this is fine" - the ethics board, distractedly), and sometimes thinking about machines when an alien comes along and tail-whips you into cutlets. Turn and face the strange, children. Which reminds us - that spinning eye octopus is back this week, certainly in the thoughts of Nibs. Other areas of discussion include Wendy and Joe's fight with a xenomorph (whose Opta stats take a beating this episode), Smee and Slightly saying "bro", Kirsh vs Morrow, Blade Runner vibes, and the fact we're suddenly all really bloody excited about where this show is going.Let us know what you think of this episode by emailing us at redshirtcinemaclub@gmail.com and support us on Patreon at patreon.com/redshirtcinemaclub for access to two bonus episodes per month as well as our newsletter, The Civilian Observer. Hosted on Acast. See acast.com/privacy for more information.

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Twenty-first Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ Louis of France, Married Man/ Joseph Calasanz, Priest, Religious Founder First Reading: First Thessalonians 1: 1-5, 8b-10 Responsorial Psalm: Psalms 149: 1b-2, 3-4, 5-6a and 9b Alleluia: John 10: 27 Gospel: Matthew 23: 13-22 Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

This morning, Toto USA opened a $224 million manufacturing facility in Morrow, Georgia, reshoring production of high-end, one-piece toilets from the Toto Group's plants in Asia. Toto USA is the Japanese manufacturer's Americas division based in Morrow, Georgia.The company, one of the largest plumbing manufacturers in the world that does more than $5.34 billion in annual sales, says it made the move to increase U.S. luxury one-piece toilet production capacity by 150% to meet rising demand.

Love to hear from you; “Send us a Text Message”What happens when our deepest desires for connection and love become twisted by a pornographic culture? Father Thomas Morrow joins us to explore how we can reclaim authentic sexuality in a world that has reduced it to mere pleasure-seeking.Father Morrow, author of "Achieving Chastity in an Unchaste World," shares powerful insights about transforming our hearts rather than merely suppressing desires. Drawing from his decades of pastoral experience, he offers practical wisdom for those struggling with pornography addiction—including the story of a man who overcame a 20-year daily habit through prayer and intentional heart conversion.The conversation delves into Pope John Paul II's profound teachings on human love, explaining how we can move beyond mere attraction and desire toward authentic goodwill and self-gift. When temptation strikes, Father Morrow suggests simple but effective practices: repeating "Jesus" in your heart, redirecting thoughts, and transforming attraction into gratitude by mentally thanking God for the beauty He created.Purchase: Achieving Chastity in An Unchaste WorldPrayer emerges as the essential foundation for chastity. As Father Morrow explains, "Those who pray are saved, those who don't pray are damned"—not as a threat, but as a simple truth about relationship. Even when prayer feels boring (as it did for St. Teresa of Avila), perseverance leads to transformation. The Divine Mercy devotion offers particular strength, with Jesus's promise that those who venerate the image will not perish.For anyone struggling with sexual temptation, Father Morrow leaves us with this comforting truth: "The difference between a saint and a sinner is that a saint is a sinner who never stopped trying." No matter how many times we fall, God's mercy awaits our return—inviting us to a love infinitely more fulfilling than anything this world can offer.Read Jacks latest Blog on Substack: "Awakened by Beauty, Commissioned for Battle, Seeking Adventure"Support the show

Today: A solar project in Morrow County is under pressure to clean up its act after a state inspection confirmed a growing list of safety and environmental concerns.Support the show: https://richlandsource.com/membersSee omnystudio.com/listener for privacy information.

Binge Empire is excited to jump into episode 3 of Alien Earth. Join Kyle, Luke, and Paul as they discuss how the show could connect to other Alien films, what their thoughts are on some characters that got the spotlight this episode, and how the show could potentially end. We were delighted to get more Morrow storyline and pleasantly surprised with the emergence of a couple other Lost Boys storylines, such as Curly and Nibbs. Come back next week for our coverage of episode 4! More BingetownTV Content!  ⁠⁠⁠⁠⁠⁠⁠Check Out Our Podcast on Youtube! ⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠Check Out Our Youtube Entertainment Channel! ⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠Join the BingetownTV Community Discord (FREE)⁠⁠⁠⁠⁠⁠⁠ Follow us on Socials!  Instagram- ⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/bingetowntv/⁠⁠⁠⁠⁠⁠⁠ Twitter/X - ⁠⁠⁠⁠⁠⁠⁠https://twitter.com/bingetowntvpod⁠⁠⁠⁠⁠⁠⁠ TikTok- ⁠⁠⁠⁠⁠⁠⁠https://www.tiktok.com/@bingetowntv?_t=8gdE279ReTm&_r=1⁠⁠⁠⁠⁠⁠⁠ Support the Pod! Patreon- ⁠⁠⁠⁠⁠⁠⁠www.patreon.com/bingetowntv Learn more about your ad choices. Visit megaphone.fm/adchoices

This week on Franchise Addicts, we dive into Episode 3 of Alien: Earth, “Metamorphosis.” The hybrids face new fractures, corporate greed sharpens its teeth, and the Xenomorph threat only grows darker.We break it all down:Wendy's desperate fight to save her brother Hermit—and the psychic aftermath that follows.Boy's triumph at securing specimens, Kirsh's grotesque experiments, and Curly's simmering resentment.Morrow's betrayal, as he uploads critical alien data and secretly makes his move toward Weyland-Yutani.From facehugger dissections to family bonds under siege, Episode 3 raises the stakes on every front. Join us as we unravel the shifting alliances, the power plays, and the creeping horror at the heart of Alien: Earth.

Episode 3 of Alien: Earth pulls back and explains what's happening to the best character on the show, Morrow. Boy Kavalier is upping the creep factor, we have our first inkling of a sibling rivalry and the adults on the show (Kirsch included) voices are not being fully heard. Oh yeah, we get a Yutani update from Yutani herself.www.theuponfurtherreview.comIG: theuponfurtherreviewFB: The Upon Further ReviewTikTok: theuponfurtherreview#alienearth #alien #aliens #predator

When Your Child Downloads Feelings and Your Pet Alien Downloads You This week on the podcast, Brian and Darryl are talking Alien: Earth. Episode Index Intro: 0:07 Alien: Earth:12:30 Alien: Earth (FX/Hulu) Out of 10 When Your Child Downloads Feelings, and Your Pet Alien Downloads You Darryl: 6.8/10 Brian: 7.34/10 Episode 1 – “Neverland” Summary: In 2120, five companies control Earth and the colonized Solar System, including the recently founded Prodigy Corporation. The USCSS Maginot, a Weyland-Yutani C-class deep space research vessel, approaches Earth after a 65-year expedition to obtain extra-terrestrial specimens, among them facehuggers. On Earth, at Prodigy’s Neverland research island, a terminally ill child named Marcy Hermit becomes the first hybrid, having her consciousness transferred to an adult synthetic, and renames herself Wendy. Adjusting to her new body with the assistance of synthetic mentor Kirsh, Wendy oversees several other children who undergo the procedure. A malfunction compromises the Maginot’s navigation, placing it on a collision course with Earth. Some specimens get loose, and a grown Xenomorph kills most of the crew. It crashes into a tower in Prodigy City, New Siam, where Wendy’s human brother Joe Hermit works as a medic and corporate soldier. CEO Boy Kavalier asserts that Maginot’s contents now belong to Prodigy, and deploys Kirsh, Wendy, and the other hybrids to assist with search and rescue to test their enhanced capabilities. Security officer Morrow, who survived the crash in a reinforced panic room, moves to protect the cargo and detains two Prodigy soldiers, who are killed by a leech-like specimen. Wendy remarks to Kirsh that she wants to save her brother from death. Writer & Director: Crafted and helmed by series creator Noah Hawley. Cast: Sydney Chandler as Wendy, the first hybrid (a person who has their human consciousness transferred into a synthetic body) and Joe’s sister, formerly known as Marcy Florence Bensberg as Marcy, a terminally ill 11-year-old, and Wendy’s original human form Alex Lawther as Private Joseph D. Hermit, a medic for the Prodigy Corporation Security Service, and Wendy’s brother Essie Davis as Dame Sylvia, an employee of the Prodigy Corporation and Arthur’s wife Samuel Blenkin as Boy Kavalier, the CEO of the Prodigy Corporation and the world’s youngest trillionaire Babou Ceesay as Morrow, the USCSS Maginot’s cyborg (human with some synthetic parts) security officer Adarsh Gourav as Slightly, a hybrid Rishi Kuppa as Aarush, a terminally ill 12-year-old from Mumbai, and Slightly’s original human form Erana James as Curly, a hybrid Lily Newmark as Nibs, a hybrid Jonathan Ajayi as Smee, a hybrid David Rysdahl as Arthur Sylvia, a scientist and Dame Sylvia’s husband Diêm Camille as Siberian, a Prodigy Corporation Security Service soldier Moe Bar-El as Rashidi, a Prodigy Corporation Security Service soldier Adrian Edmondson as Atom Eins, a senior employee of the Prodigy Corporation Timothy Olyphant as Kirsh, the Prodigy Corporation’s synthetic chief scientist, who serves as Wendy’s mentor and trainer Air Date: August 12, 2025—simultaneously on FX and FX on Hulu. Rating & Viewership: Nielsen: Approx. 0.589 million U.S. households; 0.11 share among 18–49 demographic. Critical reception: overwhelmingly positive—IGN praised its franchise integration, Vulture gave a perfect 5/5 stars, Collider rated it 9/10, TV Fanatic also 5/5. Episode 2 – “Mr. October” Summary: Boy tells his colleague, Dame Sylvia, that he formed the Hybrid project to compete with artificial intelligence, and has granted Wendy additional abilities as he wishes to create a person smarter than him. He declines Weyland-Yutani’s request to secure Maginot’s proprietary contents, warning any incursion on his territory will be considered a hostile act. Joe is chased by a Xenomorph and separated from his colleagues. It tracks him to the higher floors of the tower, killing another soldier and massacring an apartment of wealthy residents who refused to evacuate. He is saved by Morrow, who tasers him and the Xenomorph, but it regains consciousness and escapes after killing numerous other soldiers, sparing Morrow. Arriving in Prodigy City, Hybrids Tootles, Smee, Nibs, and Curly encounter two other dangerous extraterrestrial specimens. Wendy locates her brother with Slightly, a fellow Hybrid, but Joe does not recognize her. Slightly reveals her true identity to a shocked Joe, who believed Wendy/Marcy had died. The three encounter several Xenomorph eggs and are ordered by Kirsh to contain them until a HazMat team arrives. Joe is dragged away by the Xenomorph, and Wendy chases after. Writer & Director: Written by Noah Hawley and directed by EP Dana Gonzales. Cast (Guest Appearances): Sandra Yi Sencindiver (Yutani) Kit Young (Tootles) Amir Boutrous (Rahim) Karen Aldridge (Chibuzo) David Bark‑Jones (Wealthy Resident) Lloyd Everitt (Hoyt) Jamie Bisping (Malachite) Air Date: Aired alongside Episode 1 on August 12, 2025—FX and FX on Hulu. Rating & Viewership: Nielsen: Approx. 0.380 million U.S. households; 0.07 share among 18–49 demographic (a 36% drop from Episode 1). Critics leaned positive, praising the production design and Xenomorph scenes. Ratings ranged from IGN's praise for its strong start, A.V. Club's B–, to Collider's 8/10, TV Fanatic's 5/5, Vulture's 4/5, and more. Content Title Contact Us The Infamous Podcast can be found wherever podcasts are found on the Interwebs. Feel free to subscribe and follow along on social media. And don't be shy about helping out the show with a 5-star review on Apple Podcasts to help us move up in the ratings. @infamouspodcast facebook/infamouspodcast instagram/infamouspodcast stitcher Apple Podcasts Spotify Google Play iHeart Radio contact@infamouspodcast.com Our theme music is ‘Skate Beat’ provided by Michael Henry, with additional music provided by Michael Henry. Find more at MeetMichaelHenry.com. The Infamous Podcast is hosted by Brian Tudor and Darryl Jasper, is recorded in Cincinnati, Ohio. The show is produced and edited by Brian Tudor. Subscribe today!

ALIEN EXPERIMENTS!! Alien Earth Full Episode Reaction Watch Along:   / thereelrejects   Grab Our New XENOMORPHIN' TIME Tee!! https://www.rejectnationshop.com/ Visit https://huel.com/rejects to get 15% off your order Alien Romulus Reaction:    • ALIEN: ROMULUS (2024) MOVIE REACTION! FIRS...   Alien (1979) Reaction:    • ALIEN (1979) MOVIE REACTION!! FIRST TIME W...   Alien Earth Reaction, Recap, Commentary, Analysis, Breakdown, & Spoiler Review!! Coy Jandreau (DC Studios), Tara Erickson, & Aaron Alexander are BACK to React to Alien: Earth Episode 3, "Metamorphosis." Alien: Earth the first ever TV series to carry on the Alien franchise from showrunner Noah Hawley (Fargo, Legion), set in 2120 just two years before Ridley Scott's 1979 classic! Episode 3 sees Wendy & Joe in a harrowing fight against a rogue Xenomorph, leaving both barely alive as the specimen is collected for Prodigy Corporation CEO, Boy Kavalier. Meanwhile, Smee & Slightly run afoul of Morrow amidst a host of Alien Eggs, dropping crucial information & fueling Morrow's pursuit of his lost "children." Elsewhere, Curly vies for Kavalier's favor & Kirsh begins a chilling dissection of the Alien Egg & Facehugger, revealing a chilling potential connection between Wendy & the Creatures... Follow Aaron On Instagram: https://www.instagram.com/therealaaronalexander/?hl=en Follow Coy Jandreau:  Tik Tok: https://www.tiktok.com/@coyjandreau?l... Instagram: https://www.instagram.com/coyjandreau/?hl=en Twitter:  https://twitter.com/CoyJandreau YouTube: https://www.youtube.com/channel/UCwYH2szDTuU9ImFZ9gBRH8w Follow Tara Erickson: Youtube: https://www.youtube.com/@TaraErickson Instagram:  https://www.instagram.com/taraerickson/ Twitter:  https://twitter.com/thetaraerickson Intense Suspense by Audionautix is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/... Support The Channel By Getting Some REEL REJECTS Apparel! https://www.rejectnationshop.com/ Follow Us On Socials:  Instagram: https://www.instagram.com/reelrejects/  Tik-Tok: https://www.tiktok.com/@reelrejects?lang=en Twitter: https://x.com/reelrejects Facebook: https://www.facebook.com/TheReelRejects/ Music Used In Ad:  Hat the Jazz by Twin Musicom is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Happy Alley by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/... POWERED BY @GFUEL Visit https://gfuel.ly/3wD5Ygo and use code REJECTNATION for 20% off select tubs!! Head Editor: https://www.instagram.com/praperhq/?hl=en Co-Editor: Greg Alba Co-Editor: John Humphrey Music In Video: Airport Lounge - Disco Ultralounge by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Ask Us A QUESTION On CAMEO: https://www.cameo.com/thereelrejects Follow TheReelRejects On FACEBOOK, TWITTER, & INSTAGRAM:  FB:  https://www.facebook.com/TheReelRejects/ INSTAGRAM:  https://www.instagram.com/reelrejects/ TWITTER:  https://twitter.com/thereelrejects Follow GREG ON INSTAGRAM & TWITTER: INSTAGRAM:  https://www.instagram.com/thegregalba/ TWITTER:  https://twitter.com/thegregalba Learn more about your ad choices. Visit megaphone.fm/adchoices

The St. Paul Center's daily scripture reflections from the Mass for Tuesday of the Twentieth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ John Eudes, Priest, Religious Founder First Reading: Judges 6: 11-24a Responsorial Psalm: Psalms 85: 9, 11-12, 13-14 Alleluia: Second Corinthians 8: 9 Gospel: Matthew 19: 23-30   Learn more about the Mass at www.stpaulcenter.com

The St. Paul Center's daily scripture reflections from the Mass for Tuesday of the Twentieth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ John Eudes, Priest, Religious Founder First Reading: Judges 6: 11-24a Responsorial Psalm: Psalms 85: 9, 11-12, 13-14 Alleluia: Second Corinthians 8: 9 Gospel: Matthew 19: 23-30   Learn more about the Mass at www.stpaulcenter.com

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Twentieth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday First Reading: Judges 2: 11-19 Responsorial Psalm: Psalms 106: 34-35, 36-37, 39-40, 43ab and 44 Alleluia: Matthew 5: 3 Gospel: Matthew 19: 16-22   Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

This week we welcome our special guest, Pastor Mark Morrow, to share a message about the Holiness of our God. This week's message is called "God Is Holy". If you would like to support this ministry text "GIVE" to 479-777-4264 visit trcchurch.snappages.site for more information about us and our ministry.

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Twentieth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday First Reading: Judges 2: 11-19 Responsorial Psalm: Psalms 106: 34-35, 36-37, 39-40, 43ab and 44 Alleluia: Matthew 5: 3 Gospel: Matthew 19: 16-22   Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

Summer's flying by on The Fair Chase podcast, with September hunts closing in fast! We're diving into suppressors with Darrell Morrow, Huxwrx's Senior VP of Sales and a lifelong hunter from Louisiana to Texas. Darrell breaks down suppressor myths, from Hollywood's “silent assassin” BS to real-world perks like hearing protection and smoother shooting. We cover the 1934 NFA origins, the Big Beautiful Bill slashing tax stamps to $0, and why suppressors are game-changers for hog hunts and family outings.   We also cover:  - Why suppressors aren't “silencers”—they're safety tools cutting toxic gas and decibels  - The easy Form 4 process: trusts vs. individuals, e-filing, and 5-12 month waits  - POI shift basics: how adding a can affects harmonics (and why it's repeatable)  - Darrell's hog-hunting tips and getting kids hooked without the big bang    Check out Huxwrx:  - Website: huxwrx.com - Instagram: @huxwrx    Follow us here:  - https://www.instagram.com/thefairchase/  - https://www.facebook.com/fairchaseofficial/  - https://www.linkedin.com/company/thefairchase/  - https://x.com/TheFairChase1    SAVE 30% on TUO Gear! Promo code: TFC30 

¡Arranca Alien: Planeta Tierra en Prime Video con un doble episodio de impacto! En este programa analizamos el explosivo comienzo de la temporada, donde la Tierra del año 2120 se convierte en un tablero mortal: un Xenomorfo se abre paso nivel a nivel en un rascacielos, las tres especies dominantes —humanos, cyborgs y sintéticos— dejan claro que la desconfianza es total, y los híbridos creados por Cavalere prometen cambiarlo todo… o destruirlo. Bajo esta superficie de avances tecnológicos y promesas de vida eterna, laten viejas rencillas, conspiraciones políticas y secretos familiares que amenazan con estallar. Comentamos la lucha de Joe por sobrevivir y reencontrarse con su hermana Wendy, ahora convertida en un híbrido con habilidades únicas. Desgranamos las intenciones reales de Cavalere y su inquietante Neverland, donde los Lost Boys viven atrapados en cuerpos eternamente jóvenes. Analizamos la fría estrategia de Morrow y su posible misión secreta para Utani, que podría haber provocado la llegada del Xenomorfo al territorio enemigo. Nos detenemos en los dilemas morales que plantea la serie: ¿qué significa ser humano cuando tu cuerpo ya no lo es?, ¿es la vida eterna un regalo… o una condena? ¿Podrá Wendy usar su conexión con los Xenos para salvar a Joe? ¿Qué papel juega Morrow en esta partida de poder? ¿Y hasta dónde llegará Cavalere para imponer su visión del futuro de la humanidad?

Welcome to Season 14 Episode 30 of the ParentingAces Podcast! In this week's episode, Coach Hannah Keeling of Georgia Gwinnett College - the winningest college tennis program in the NAIA - joins us to discuss why junior players and their families should take a closer look at this division.Coach Keeling is a former NCAA Division II top-20 singles tennis player and earned four first-team all-conference honors in singles and doubles at Clayton State University in Morrow, Georgia from 2012-15. She helped the team reach a No. 4 national ranking during the 2012-13 season. Hannah earned a bachelor's degree in health and fitness management from Clayton State in 2015.Hannah has been director of the Stars of the Future program at Ginepri Performance Tennis located at Olde Towne Athletic Club in Marietta, Georgia, where she worked with homeschool and high-performance youth players to develop them for playing at the collegiate and professional levels. In this role, Keeling worked alongside Robbie Ginepri, a former No. 15 ranked player among the ATP Tour, and Jason Parker, a WTA/ATP coach.As a player, Keeling was the top-ranked national junior tennis player in the United Kingdom while playing for Hampshire, England. She supplemented her American collegiate career by spending several years playing in the women's French national circuit. Hannah shares with us what she looks for in recruits and what she hopes prospective student athletes will ask her during their recruiting process. She also shares her experience coaching the Intennse League over the summer and what she is bringing back to her team from that experience.For more information on Georgia Gwinnett College or NAIA college tennis in general, feel free to reach out to Hannah directly at hkeeling@ggc.edu. She has a wealth of information and experience to share with families considering the NAIA route. You can also follow her on Instagram at fitcourtlife.As always, I am available for one-to-one consults to work with you as you find your way through the college recruiting process. You can purchase and book online through our website at ⁠⁠⁠⁠⁠⁠⁠https://parentingaces.com/shop/category/consult-with-lisa-stone/⁠⁠⁠⁠⁠⁠⁠.If you're so inclined, please share this – and all our episodes! – with your fellow tennis players, parents, and coaches. You can subscribe to the podcast on Apple Podcasts or via your favorite podcast app. Please be sure to check out our logo'd merch as well as our a la carte personal consultations in our ⁠⁠online shop⁠⁠.CREDITSIntro & Outro Music: Morgan Stone aka STØNEAudio & Video Editing: Lisa Stone

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Nineteenth Week in Ordinary Time by Dr. Jeffrey Morrow. Clare, Virgin, Religious Founder Obligatory Memorial First Reading: Deuteronomy 10: 12-22 Responsorial Psalm: Psalms 147: 12-13, 14-15, 19-20 Alleluia: Second Thessalonians 2: 14 Gospel: Matthew 17: 22-27   Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Nineteenth Week in Ordinary Time by Dr. Jeffrey Morrow. Clare, Virgin, Religious Founder Obligatory Memorial First Reading: Deuteronomy 10: 12-22 Responsorial Psalm: Psalms 147: 12-13, 14-15, 19-20 Alleluia: Second Thessalonians 2: 14 Gospel: Matthew 17: 22-27   Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

Can you be faithful to God and still cry out in protest? Can you worship while you're wounded?In this episode of The Dig In Podcast, Johnny Ova is joined by Dr. William Morrow, Professor Emeritus at Queen's University and author of Protest Against God, to explore the deep emotional and theological world of the lament Psalms. Together, they unpack how ancient Israel responded to suffering, why protest was once considered a holy act, and what it means for people of faith today who are walking through grief, trauma, or silence from God.This conversation is honest, pastoral, and theologically rich. If you've ever wrestled with divine justice, questioned suffering, or wondered how the Old Testament speaks to modern pain, this episode will offer both clarity and compassion.The Dig In Podcast is a long-form series that dives deep into Scripture, history, and theology, not to debate, but to discover. Every episode is built around curiosity, context, and the goal of helping listeners see the Bible with fresh eyes and open hearts.

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

On this week's episode of Fully Equipped, GOLF's Johnny Wunder introduces the newest addition to the GOLF gear team, Jake Morrow, before Fujikura Tour Rep Marshall Thompson joins the show.  The guys take a deep dive on how Ventus Black was able to complete the driver shaft Grand Slam this year, what makes Fujikura's color profiles so valuable to club fitters and if graphite iron shafts will ever be able to make an impact at the professional level.   -- If you'd like to be featured on the Fully Equipped Hotline in future episodes, call (480) 442-1168 and leave us a voicemail. -- Attention gear heads! The Fully Equipped store is officially live at shop.golf.com.    

The St. Paul Center's daily scripture reflections from the Mass for the Feast of the Transfiguration of the Lord by Dr. Jeffrey Morrow. Transfiguration of the Lord Feast First Reading: Daniel 7: 9-10, 13-14 Responsorial Psalm: Psalms 97: 1-2, 5-6, 9 Second Reading: Second Peter 1: 16-19 Alleluia: Matthew 17: 5c Gospel: Luke 9: 28b-36   Learn more about the Mass at www.stpaulcenter.com To encounter Christ in Scripture and share Him with others. Join us at stpaulcenter.com/memberships 

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Seventeenth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday First Reading: Exodus 32: 15-24, 30-34 Responsorial Psalm: Psalms 106: 19-20, 21-22, 23 Alleluia: James 1: 18 Gospel: Matthew 13: 31-35   Learn more about the Mass at www.stpaulcenter.com