Podcasts about Morrow

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.    

Buds!Thanks for listening the past 4 years! Taylor is back and we're talking GUARDIAN!Like, comment, and subscribe!FRESH JUICE: An Indie Game Podcast:https://www.youtube.com/@FreshJuicePodMerch! - https://www.berrygoodembroidery.com/freshandbudsTommy's Linktree: linktr.ee/freshbudspod

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 

Louisiana Tech Orientation Student Leaders Maygen Jackson and Walker Morrow have spent most of the summer getting Tech's latest freshman class acquainted with life on campus. It's a responsibility that is equal parts challenging and fun for the dedicated OSLs. They take some time in this episode to discuss the ins and outs of a week of Orientation, their reasons for pursuing roles as leaders on campus, and how welcoming LA Tech Bulldogs to Ruston has helped them grow. Louisiana Tech First Year Experience on Instagram: https://www.instagram.com/latechfye/ Website: https://1894.latech.edu/beyond/ Email: 1894@latech.edu

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 

What's up, Sun fans! On today's episode of Keep Shinin', we have LSU alum and double-double machine, Aneesah Morrow! We discuss her transition to the W, her style, her resilience, what it means to her to represent Chicago, and answers to all your burning questions!

Chief Michon Morrow just celebrated her second anniversary as chief of the Lincoln Police Department (LPD). In this episode, she joins Capt. John Vik, Chief Deputy Ben Houchin, and Sheriff Terry Wagner to discuss joint units, programs, and cooperation between LSO and LPD. Chief Morrow's background. Task forces. Joint units. Shared resources. LSO recruits at the LPD Academy. Staffing/Recruiting. Team substations. LPD's new mental health co-responder unit. Shared jurisdiction. Closing thoughts.Episode Music Credits:Vittoro by Blue Dot Sessions, Glass Beads by Blue Dot Sessions (www.sessions.blue)

A sermon by AJoseph L. Morrow. View PDF of worship bulletin |  (Right-click on link and open it in a new tab if you want podcast to keep playing)

Let's talk about marriage, Dr. Gloria Morrow discusses the importance of communication, trust, forgiveness, and investigating oneself. As well as finances, interracial dating, and standards on a Black Marriage Monday.https://www.instagram.com/gloria.morrow/ https://www.instagram.com/diprimaradio/

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

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

Jessie was a recent school leaver when she gave this presentation with her mum, Genna, and Job Supporter, Cassandra. Jessie had undertaken work experience in high school and was offered an ASBA (Australian School-based Apprenticeship) in Business Administration in Year 12; however, she finished school without a clear employment pathway. Genna was keen to use a Customised Employment (CE) approach, and then realised that their family would have to take the driver's seat to make it happen. They started with a Discovery process, which helped Jessie better articulate her interests and identify the workplace environments that would bring out her best work. With a bit of preliminary CE knowledge behind them and always learning on the fly, Genna and Cassandra's understanding of customised job development and support has evolved and grown. It's been hard work and not without a few false starts, but Genna describes the results as incredibly rewarding. Two years out of school, Jessie is currently studying a Certificate III in Early Childhood Education and working at a childcare centre. She also undertakes paid advocacy work and is justifiably proud of all her accomplishments. This is a fabulous story for any family who has been wondering what's involved in implementing the customised employment process. You can watch Jessie, Genna, and Cassandra's presentation on our website.The presentation transcription is also on our website.On our website, you'll also find:all the presentations from our Opening Opportunities conference in 2023many other resources about helping a person with disability find meaningful employmentevents related to employment and other topics relevant to people with disabilities seeking to enjoy a typical life.Many thanks to Osher Marks, who is the voice of this season of the Imagine More podcast.

Send us a textStep back in time to the American frontier of 1872, where massive buffalo herds still thundered across the plains in their ancient migration patterns. Through the eyes of George W. Brown, we witness these magnificent beasts as they moved with the seasons—northward in spring to the Dakotas and Canada, then southward again as winter approached, seeking shelter in the river valleys of the Great Plains.Brown's tale centers on a hunting expedition along the Smoky Hill River with his colorful companion, Dave "Prairie Dog" Morrow. As they track buffalo herds through territories known to be hunting grounds of the Cheyenne, Brown uncovers the entrepreneurial spirit that earned Morrow his unusual nickname. From catching and selling prairie dogs to eastern tourists for five dollars a pair, to developing increasingly sophisticated trapping methods, Prairie Dog's business ventures reveal the speculative mindset that drove many frontier entrepreneurs until competition inevitably flooded the market.The narrative takes an unexpected turn when Prairie Dog mysteriously vanishes one morning, leaving Brown to encounter other characters like Thomas Nixon—a former Nevada miner who claimed to have killed over 2,000 buffalo in just over a month. These personal stories unfold against the backdrop of a rapidly changing West, where railroads were pushing into new territories and the massive buffalo herds that had dominated the landscape for centuries were facing their final days. This episode offers not just a glimpse into the practical aspects of buffalo hunting, but also the camaraderie, competition, and challenges that defined life on America's western frontier during this pivotal era.Support the showIf you'd like to buy one or more of our fully illustrated dime novel publications, you can click the link I've included. "Edward Masterson and the Texas Cowboys," penned by Michael King, takes readers on an exhilarating ride through the American West, focusing on the lively and gritty cattle town of Dodge City, Kansas. This thrilling dime novel plunges into the action-packed year of Ed Masterson's life as a lawman, set against the backdrop of the chaotic cattle trade, filled with fierce conflicts, shifting loyalties, and rampant lawlessness. You can order the book on Amazon.

With special guests Lisa and Dustin Morrow of The Long Rewind podcast, Anna and Derek chat about illusions of reality, why '80s SoHo is the perfect setting to feel trapped, and much more during their discussion of Martin Scorsese's After Hours (1985).Connect with '80s Movie Montage on Facebook, Bluesky or Instagram! It's the same handle for all three... @80smontagepod.Anna Keizer and Derek Dehanke are the co-hosts of ‘80s Movie Montage. The idea for the podcast came when they realized just how much they talk – a lot – when watching films from their favorite cinematic era. Their wedding theme was “a light nod to the ‘80s,” so there's that, too. Both hail from the Midwest but have called Los Angeles home for several years now. Anna is a writer who received her B.A. in Film/Video from Columbia College Chicago and M.A. in Film Studies from Chapman University. Her dark comedy short She Had It Coming was an Official Selection of 25 film festivals with several awards won for it among them. Derek is an attorney who also likes movies. It is a point of pride that most of their podcast episodes are longer than the movies they cover.Learn more about the hosts of The Long Rewind!Dustin Morrow is an Emmy-winning filmmaker, bestselling author, programmer, podcaster and educator. He is a tenured Professor in the School of Film at Portland State University in Portland, Oregon, where he teaches courses in digital cinema production and film studies. He previously taught at Temple University, Monmouth College and the University of Iowa. Before re-entering academia, Morrow was an editor and director of short-form projects and series television in Los Angeles, creating work for MTV, the Discovery Channel, FoxSports, Sony Pictures and many others. Learn more about his work at www.dustinmorrow.com.Lisa Morrow has a Masters in Library Science from Simmons College and a BA in English and Women's Studies from Bucknell University. She has several years of experience working in publishing and libraries. Lisa's passions include: reading, writing, accessibility, user experience and usability, information architecture, and instructional technology. Lisa also finds etymology fascinating and loves British costume dramas and scifi.We'd love to hear from you! Send us a text message.

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Sixteenth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ Lawrence of Brindisi, Priest, Religious, Doctor First Reading: Exodus 14: 5-18 Responsorial Psalm: Exodus 15: 1bc-2, 3-4, 5-6 Alleluia: Psalms 95: 8 Gospel: Matthew 12: 38-42   Learn more about the Mass at www.stpaulcenter.com

What happens when decades of tech experience collide with luxury real estate and the power of artificial intelligence? In this episode of the Real Estate Excellence Podcast, Tracy Hayes sits down with real estate powerhouse Mandy Morrow, whose journey spans Fortune 50 leadership, tech innovation at IBM, and top-tier performance in Ponte Vedra's luxury housing market. Mandy unpacks how her corporate and tech roots uniquely position her to serve high-net-worth clients with precision, authenticity, and deep local knowledge. They explore how Mandy integrates artificial intelligence into market analysis, listing presentations, and CRM to elevate client consultations and streamline operations. She shares priceless insights for new and seasoned agents alike, emphasizing the value of asking the right questions, building genuine relationships, and focusing on long-term client value—not just transactions. It's a masterclass in leveraging experience, tech, and heart to build a real estate empire. Ready to elevate your real estate game? Subscribe to the Real Estate Excellence podcast for more industry masterclasses and connect with Mandy Morrow to learn how tech and trust can transform your client relationships.   Highlights: 00:00 - 12:30 Tech Roots & Transition to Real Estate Mandy's corporate background with IBM and tech sector Early involvement in AI and supercomputing Lessons from working at Watson Research Why her tech background benefits her real estate career Bridging high-tech skills into luxury real estate 12:31 - 24:30 AI as a Realtor's Secret Weapon Using ChatGPT, Claude, and Gemini for data analysis Uploading MLS data and prompting for insights How AI improves listing presentations and consultations Building confidence for new agents through roleplay Sharon Alter's AI-driven listing description strategy 24:31 - 36:30 The Art of Client Understanding Asking strategic questions to uncover client goals Tailoring presentations for high-net-worth individuals Case study: closing a $13M luxury sale Why authenticity beats canned pitches Handling fast-paced luxury consultations 36:31 - 48:30 Navigating Neighborhoods & New Construction Guiding buyers through area orientation tours Addressing misconceptions about CDDs and communities How lifestyle questions reveal true buyer preferences Analyzing lot direction, surroundings, and value Protecting clients from future resale risks 48:31 - 01:04:00 Choosing the Right Brokerage & Tools Why Mandy left other major firms for Compass Comparing Compass tech stack to legacy systems Agent-first vs. brokerage-first technology Compass AI initiatives and integrated CRM The ROI of tech tools vs. lead-buying traps 04:01 - 01:18:58 Agent Growth, Education & Longevity Leveraging AI for CRM, P&L reviews, and marketing The importance of lifelong learning and contract knowledge Stepping into the CEO mindset as an agent Mandy's involvement in committees and state leadership Building a client-centered, relationship-first career   Quotes: “I don't make the market—I just tell you what the market is and then strategize based on your goals.” – Mandy Morrow “The number one job is understanding your client—if you don't ask the right questions, you could be blindsided.” – Mandy Morrow “AI lets me stop being the CIO of my business and focus on what matters: my clients.” – Mandy Morrow  “This business is about long-term relationships, not transactions—do your clients right, and you'll always stay in business.” – Mandy Morrow   To contact Mandy Morrow, learn more about her business, and make her a part of your network, make sure to follow her on her Website, Instagram, YouTube, LinkedIn, and Facebook.   Connect with Mandy Morrow! Website: https://mandymorrowgroup.com Instagram: https://www.instagram.com/mandymorrowrealtor YouTube: https://www.youtube.com/@mandymorrowrealtor LinkedIn: https://www.linkedin.com/in/mandymorrow/ Facebook: https://www.facebook.com/mandymorrowrealtor   Connect with me! Website: toprealtorjacksonville.com   Website: toprealtorstaugustine.com    SUBSCRIBE & LEAVE A 5-STAR REVIEW as we discuss real estate excellence with the best of the best.   #RealEstateExcellence #LuxuryRealEstate #AIInRealEstate #MandyMorrow #CompassRealEstate #PonteVedraRealEstate #ArtificialIntelligence #RealEstateTech #RealEstateTips #FloridaHomes #EliteAgents #RealtorSuccess #AskMoreQuestions #ClientFirst #ConsultativeSelling #RealEstatePodcast #TopRealtor #ModernRealtor #RealEstateAdvice #AIForAgents

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Sixteenth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ Lawrence of Brindisi, Priest, Religious, Doctor First Reading: Exodus 14: 5-18 Responsorial Psalm: Exodus 15: 1bc-2, 3-4, 5-6 Alleluia: Psalms 95: 8 Gospel: Matthew 12: 38-42   Learn more about the Mass at www.stpaulcenter.com

On today's episode of Respect Life Radio, Deacon Geoff Bennett welcomes Father Thomas Morrow, priest of the Archdiocese of Washington and author of the new book, Achieving Chastity in an Unchaste World. Fr. Morrow has been a frequent guest on Catholic media platforms including EWTN, and is well known for his writings on virtue, relationships, and the spiritual life. In this thoughtful and timely conversation, Deacon Geoff and Fr. Morrow tackle one of the most challenging virtues in modern society: chastity. They discuss how our current cultural climate makes it increasingly difficult to live a chaste life. Fr. Morrow emphasizes that true chastity isn't merely about avoiding sin through sheer willpower or “white-knuckling” it—instead, it requires a conversion of the heart.  If you're interested in learning more or purchasing Achieving Chastity in an Unchaste World, you can find it here: Sophia Institute Press – Achieving Chastity in an Unchaste World

WABC Music Radio Host Cousin Brucie calls in to recognize the recently deceased singer Connie Francis, highlighting her career, kind nature, and significant impact on music. Learn more about your ad choices. Visit megaphone.fm/adchoices

Send us a textLive from IAAI-ITC with Fire Investigation Students Molly Morrow and Maggie Fluharty. Scott and Chasity return to in-person recording after their busy 4th of July weekend, diving into an engaging conversation about AI-generated images and Scott's impressive new wildland fire investigation app. The hosts share their experiences identifying fake AI content and discuss the evolving landscape of artificial intelligence in media. Scott reveals his exciting project - a custom app designed for his FI 210 wildland fire investigation class that helps students identify 11 key indicators in the field, complete with photos and confidence levels for advancing, lateral, and backing fire spreads.The main feature presents Molly Morrow and Maggie Fluharty, two passionate students from Eastern Kentucky University who are making waves in fire investigation research. Molly, a senior fire investigation major whose firefighter father influenced her career path, and Maggie, a forensic science major with a biology concentration, share their fascinating work on depth of calcination studies. Their research examines how different types of gypsum board (lightweight Type C, moisture resistant, soundproof, and Glass Rock) respond to various heat fluxes using digital depth probes for consistent measurements. The students explain how their color-coded graphs and precise data collection could revolutionize how investigators interpret fire damage patterns in the field.The episode also features valuable resources for aspiring investigators, including recommendations for Fire Investigation magazine, John Lentini's newsletter archives, and networking opportunities through the IAAI student program. With upcoming training opportunities in Arizona, Georgia, California, Hawaii, Indiana, and Tennessee, plus a special virtual wildland investigation seminar, this episode perfectly captures the collaborative spirit and cutting-edge research driving the fire investigation community forward.Thank you for listening! If you enjoyed the episode, give us 5 stars, hit the follow button, and subscribe on Spotify, Apple Podcasts, and anywhere you are listening in from. Follow us on social media!Instagram: @infocus_podcastLinkedIn: INFOCUS podcastFacebook: INFOCUS podcastTikTok: @infocus_podcast

onnecticut Sun rookie Aneesah Morrow joins Lisa Leslie to talk about her basketball journey and rookie WNBA season. From growing up hooping in Chicago to being coached by her mom, to first playing at DePaul before transferring to LSU, Aneesah's journey has taken her across the country and back as she's established herself as one of the brightest young stars in the game. Morrow discusses what she learned playing alongside Angel Reese at LSU, adjusting to the WNBA's speed and physicality, why attention to detail is key in the pros, and what it really means to be an undersized forward in the league. Plus, she shares how veterans Marina Mabrey and Tina Charles have guided her growth during her rookie season for the Sun. #wnba #womenssports #womensbasketball There's a gap between how people talk about the W and how fans actually experience it. Between the Lines is here to close it. Hosted by the legendary Lisa Leslie, this weekly podcast serves up unfiltered takes, expert insight, and candid interviews for the true fans of the game. Made by people who love the W, for those who can't live without it. Just Women's Sports is the leading digital media platform dedicated exclusively to women's sports. In a world where women's sports have been historically underfunded and under-promoted, Just Women's Sports exists to shine a light on all the stories, athletes and moments that define and fuel the space. Through original podcasts, premium video programming, social media, editorial content, a newsletter, and exclusive merchandise and live events, Just Women's Sports is committed to making it both easy and fun to be a women's sports fan. Add us on: Instagram: https://www.instagram.com/justwomenssports/ Twitter: https://twitter.com/justwsports Tik Tok: https://www.tiktok.com/@justwomenssports?

The Guild Mortgage Company wants to be your home loan lender. They do all types of mortgages; FHA, VA, USDA & Conventional. Guild Mortgage Company is an Equal Housing Lender; NMLS 3274. Roy West NMLS 316801 Phone (409) 866-1901.

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Thirteenth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ First Martyrs of the Church of Rome (Thirteenth Week in Ordinary Time) First Reading: Genesis 18: 16-33 Responsorial Psalm: Psalms 103: 1b-2, 3-4, 8-9, 10-11 Alleluia: Psalms 95: 8 Gospel: Matthew 8: 18-22   Learn more about the Mass at www.stpaulcenter.com

The St. Paul Center's daily scripture reflections from the Mass for Monday of the Thirteenth Week in Ordinary Time by Dr. Jeffrey Morrow. Ordinary Weekday/ First Martyrs of the Church of Rome (Thirteenth Week in Ordinary Time) First Reading: Genesis 18: 16-33 Responsorial Psalm: Psalms 103: 1b-2, 3-4, 8-9, 10-11 Alleluia: Psalms 95: 8 Gospel: Matthew 8: 18-22   Learn more about the Mass at www.stpaulcenter.com

This is an Encore Presentation of my March 2021 interview with MY FIRST GUEST, “Cousin Brucie” Morrow, the greatest radio personality of the Rock Era. He has remained on the air steadily from the ‘60s when he was the lead disc jockey on WABC-AM in New York City. He went on to work at WCBS-FM, Sirius/XM and now back to WABC-AM. He introduced The Beatles at Shea Stadium in 1965!My featured song is my reimagined version of Dobie Gray's hit, “The ‘In' Crowd” from the album PGS 7 by my band, Project Grand Slam. Spotify link.---------------------------------------The Follow Your Dream Podcast:Top 1% of all podcasts with Listeners in 200 countries!Click here for All Episodes Click here for Guest List Click here for Guest Groupings Click here for Guest TestimonialsClick here to Subscribe Click here to receive our Email UpdatesClick here to Rate and Review the podcast—----------------------------------------ROBERT'S RECENT SINGLES:“THE CUT OF THE KNIFE” is Robert's latest single. An homage to jazz legend Dave Brubeck and his hit “Take Five”. It features Guest Artist Kerry Marx, Musical Director of The Grand Ole Opry band, on guitar solo. Called “Elegant”, “Beautiful” and “A Wonder”! CLICK HERE FOR THE OFFICIAL VIDEOCLICK HERE FOR ALL LINKS—----------------------------“DAY AT THE RACES” is Robert's newest single.It captures the thrills, chills and pageantry of horse racing's Triple Crown. Called “Fun, Upbeat, Exciting!”CLICK HERE FOR THE OFFICIAL VIDEOCLICK HERE FOR ALL LINKS___________________“MOON SHOT” reflects my Jazz Rock Fusion roots. The track features Special Guest Mark Lettieri, 5x Grammy winning guitarist who plays with Snarky Puppy and The Fearless Flyers. The track has been called “Firey, Passionate and Smokin!”CLICK HERE FOR THE OFFICIAL VIDEOCLICK HERE FOR ALL LINKS____________________“ROUGH RIDER” has got a Cool, ‘60s, “Spaghetti Western”, Guitar-driven, Tremolo sounding, Ventures/Link Wray kind of vibe!CLICK HERE FOR THE OFFICIAL VIDEOCLICK HERE FOR ALL LINKS—--------------------------------“LOVELY GIRLIE” is a fun, Old School, rock/pop tune with 3-part harmony. It's been called “Supremely excellent!”, “Another Homerun for Robert!”, and “Love that Lovely Girlie!”Click HERE for All Links—----------------------------------“THE RICH ONES ALL STARS” is Robert's single featuring the following 8 World Class musicians: Billy Cobham (Drums), Randy Brecker (Flugelhorn), John Helliwell (Sax), Pat Coil (Piano), Peter Tiehuis (Guitar), Antonio Farao (Keys), Elliott Randall (Guitar) and David Amram (Pennywhistle).Click HERE for the Official VideoClick HERE for All Links—----------------------------------------Audio production:Jimmy RavenscroftKymera Films Connect with the Follow Your Dream Podcast:Website - www.followyourdreampodcast.comEmail Robert - robert@followyourdreampodcast.com Follow Robert's band, Project Grand Slam, and his music:Website - www.projectgrandslam.comYouTubeSpotify MusicApple MusicEmail - pgs@projectgrandslam.com 

Live from the Tin Roof Orlando on beautiful I-Drive! This was the second live PTR show of the night and Mike was hammered. (Someone sent him a single complimentary shot of Casamigos during show 1). The boys and Mr. Morrow recap their favorite things about Universal's new theme park including viking cones and monster feet. "⁠⁠⁠⁠⁠⁠⁠Bug Mane Does Whatever He Wants⁠⁠⁠" episode is up at: ⁠⁠⁠⁠⁠⁠⁠Patreon.com/PodcastTheRide⁠⁠⁠⁠⁠⁠⁠ FOLLOW PODCAST: THE RIDE: ⁠⁠⁠⁠⁠⁠⁠https://twitter.com/PodcastTheRide⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/podcasttheride⁠⁠⁠⁠⁠⁠⁠ BUY PODCAST: THE RIDE MERCH: ⁠⁠⁠⁠⁠⁠⁠https://www.teepublic.com/stores/podcast-the-ride⁠⁠⁠⁠⁠⁠⁠ PODCAST THE RIDE IS A FOREVER DOG PODCAST ⁠⁠⁠⁠⁠⁠⁠https://foreverdogpodcasts.com/podcasts/podcast-the-ride⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Fr. Thomas Morrow joins Steve and Becky to encourage and strengthen marriages. His books is Marriage for God's Sake: A Guide for Catholics.

The St. Paul Center's daily scripture reflections from the Mass for Saturday of the Eleventh Week in Ordinary Time by Dr. Jeffrey Morrow. Aloysius Gonzaga, Religious Obligatory Memorial First Reading: Second Corinthians 12: 1-10 Responsorial Psalm: Psalms 34: 8-9, 10-11, 12-13 Alleluia: Second Corinthians 8: 9 Gospel: Matthew 6: 24-34   Learn more about the Mass at www.stpaulcenter.com

The St. Paul Center's daily scripture reflections from the Mass for Saturday of the Eleventh Week in Ordinary Time by Dr. Jeffrey Morrow. Aloysius Gonzaga, Religious Obligatory Memorial First Reading: Second Corinthians 12: 1-10 Responsorial Psalm: Psalms 34: 8-9, 10-11, 12-13 Alleluia: Second Corinthians 8: 9 Gospel: Matthew 6: 24-34   Learn more about the Mass at www.stpaulcenter.com

One of the most powerful street riders to ride a BMX bike is in the Unclicked studio… Ty Morrow! Yeah, that's right, Ty made his way to the studio to talk about everything from his early days riding, BMX wages, the ever-changing social media climate, video parts, signature part deals, mental health, and everything in between. We've also got special guest host, professional BMX rider Demarcus Paul, sitting in on this one. If you haven't yet, hit play and enjoy this 3+ hour episode of Unclicked!Thanks to AG1, Oskar Blues, and Source BMX, for supporting the Unclicked Podcast!https://oskarblues.com / https://www.sourcebmx.com / Drinkag1.com/unclickedHosts:Ryan Fudger: https://www.instagram.com/fyanrudger/Demarcus Paul: https://www.instagram.com/demarcuspaul/Guests:Ty Morrow: https://www.instagram.com/tymoe/

In this powerful message ‘Radical Authority,' Ps. Kaily Morrow defines authority as the divine right and legal jurisdiction to act on behalf of Heaven. Drawing from Matthew 28:18-20 she teaches us that we have been given this authority from Heaven and goes on to show us what it looks like to walk in Radical Authority. She also explains how Radical Love brings Radical Authority which is needed to bring Radical Reformation. This message calls for believers to walk in Radical Love because when you walk in Radical Love nothing can take your love away and a greater level of authority is given to you!   The vision of Mercy Culture is to take people from corporate encounters with God to daily personal encounters with God. At Mercy Culture, one of our unique characteristics is that we are a presence driven church. We are not built around any person or ministry. We are built around the presence of God. Each week, you will hear a teaching from our Lead Pastors, Les and Nikki Cody or another leader in our community. To learn more about Mercy Culture, visit https://mercyculturewaco.com

In this powerful message ‘Radical Authority,' Ps. Kaily Morrow defines authority as the divine right and legal jurisdiction to act on behalf of Heaven. Drawing from Matthew 28:18-20 she teaches us that we have been given this authority from Heaven and goes on to show us what it looks like to walk in Radical Authority. She also explains how Radical Love brings Radical Authority which is needed to bring Radical Reformation. This message calls for believers to walk in Radical Love because when you walk in Radical Love nothing can take your love away and a greater level of authority is given to you!   The vision of Mercy Culture is to take people from corporate encounters with God to daily personal encounters with God. At Mercy Culture, one of our unique characteristics is that we are a presence driven church. We are not built around any person or ministry. We are built around the presence of God. Each week, you will hear a teaching from our Lead Pastors, Les and Nikki Cody or another leader in our community. To learn more about Mercy Culture, visit https://mercyculturewaco.com 

The St. Paul Center's daily scripture reflections from the Mass for Friday of the Tenth Week in Ordinary Time by Dr. Jeffrey Morrow. Anthony of Padua, Priest, Religious, Doctor Obligatory Memorial First Reading: Second Corinthians 4: 7-15 Responsorial Psalm: Psalms 116: 10-11, 15-16, 17-18 Alleluia: Philippians 2: 15d, 16a Gospel: Matthew 5: 27-32   Learn more about the Mass at www.stpaulcenter.com

The St. Paul Center's daily scripture reflections from the Mass for Friday of the Tenth Week in Ordinary Time by Dr. Jeffrey Morrow. Anthony of Padua, Priest, Religious, Doctor Obligatory Memorial First Reading: Second Corinthians 4: 7-15 Responsorial Psalm: Psalms 116: 10-11, 15-16, 17-18 Alleluia: Philippians 2: 15d, 16a Gospel: Matthew 5: 27-32   Learn more about the Mass at www.stpaulcenter.com

A response to the prevailing societal narrative of AGE as DEFICIT. In reality, people experience both positive and negative changes in the later stage of life; and accepting AGE as both ASSET and DEFICIT is important in achieving well-being across the longer life course. In this presentation, I will review the AGE as Deficit and AGE as Asset perspectives and explain why the full story of aging includes both. Interpersonal and internalized ageism must be confronted to ensure accurate perceptions of older adults and the well-being for all of us.

Reach out to Nathan to learn more about the Excellent Life program, an intentional way to grow in many different areas of your life with increased accountability and purpose!https://www.seekingexcellence.us/coaching-1SummaryIn this episode of the Seeking Excellence podcast, Nathan Crankfield interviews Father Thomas Morrow, a priest of over 40 years. They delve into the profound themes of marriage, commitment, and the spiritual dimensions of family life. Father Morrow shares his journey to priesthood, insights on the sacrament of marriage, and the importance of effective communication between spouses. The conversation also touches on the challenges of divorce, the role of children in marriage, and the beauty of a Christ-like love between the spouses.Chapters00:00 Introduction and Fr. Thomas Morrow's Journey to Priesthood08:37 The Commitment and Vocation of Marriage11:26 Understanding Divorce and Church Teachings14:17 Preparing for Marriage: Key Considerations17:01 Communication Strategies for Couples19:44 Christ-like Love in Marriage and Navigating Differences25:26 The Role of Children and Finances in Marriage30:26 Spiritual Leadership in the Home36:29 Final Thoughts and EncouragementNotes From EpisodeMarriage for God's Sake (at a discount) https://cfalive.com/Fr. Morrow's Amazon Bookstore https://www.amazon.com/stores/author/B001K7WYFGIf you enjoyed this content, please like this video, subscribe to our channel, and follow us on Apple Podcasts and Spotify! LinkedIn: @seeking-excellenceTikTok: @nathancrankfieldYouTube: @seekingexcellence_Instagram: @seekingexcellence_Apple Podcasts: https://podcasts.apple.com/us/podcast/seeking-excellence-with-nathan-crankfield/id1528863617Spotify: https://open.spotify.com/show/3E5Y4v5btc2OGYuoWVbRGM?si=832c88f869484f09&nd=1&dlsi=01e09bb1226e4bacFind exclusive content on Locals as a unpaid or paid supporter: https://seekingexcellence.locals.com/

Leave Health Bite a Feedback.Click This Link.What if your greatest strength as a high achiever is actually your most dangerous weakness – and the voice in your head isn't really "you" at all?It sounds counterintuitive, but the same drive that propels us to success can quietly lead us down a path of self-destruction. In this powerful episode of Health Bite, Dr. Adrienne Youdim welcomes Dr. Ariella Morrow, addiction medicine specialist, for a raw and transformative conversation about addiction, recovery, and the universal patterns that drive human behavior – whether you identify as "addicted" or not.Who is Dr. Ariella Morrow?Board-certified internist and addiction medicine specialistDirector of programs at Milestones Ranch in Malibu and treatment centers nationwideA physician in recovery with over 3 years of sobrietySpecialist in integrative and Chinese medicine, including auriculotherapyFormer hospitalist at Cedars-Sinai Medical Center with extensive private practice experienceWhat You'll Discover in This Episode:The "Magic, Medicine, Misery" framework: The 3 universal stages every addiction followsThe difference between the "busy mind" and the "punitive mind" – and how to quiet both"Yellow Light Vision": How to recognize early warning signs before you hit rock bottomWhy This Episode Matters: Whether you're battling substance use, workaholism, perfectionism, or simply that relentless voice of self-criticism, this conversation will change how you see your patterns and your potential for healing.This episode will help you:Recognize the insidious progression from coping mechanism to dependency (in any area of life)Understand why "sanctioned" substances like alcohol and behaviors like overworking are especially dangerousDiscover how to quiet the self-talking mind that tells you you're "not enough"Find hope and practical steps toward healing, regardless of where you are in your journey"The mind that I have is self-talking. It speaks to me in my own voice with great authority, and I believe it. That's the mind that tells me I'm a piece of garbage." – Dr. Ariella MorrowResources and Links Mentioned:Milestones Ranch: https://milestonesranch.com/  Alcoholics Anonymous: www.aa.org YouTube: Ear massage techniques for nervous system regulationConnect with Dr. Ariella Morrow:Milestones Ranch: https://milestonesranch.com/ Linkedin: https://www.linkedin.com/in/ariella-a-morrow-md-mph-22359bWays that Dr. Adrienne Youdim Can Support You Join the Monthly Free Mind-Body Workshops: Participate in engaging mind-body practices designed to help manage your stress response. Register here. Sign Up for the Newsletter: Stay updated with valuable insights and resources by subscribing to the newsletter. Sign up here. Freebie alert. Register for our monthly free MindBody Workshop and receive a downloadable guide on emotional labeling to help you manage your emotions effectively. Connect with Dr. Adrienne Youdim Website :https://www.dradriennespeaks.com/ Instagram: https://www.instagram.com/dradrienneyoudim/

Helpers of Joy is hosted by Amy Sapp each Wednesday at 12:30 PM Central Time.  Amy shares devotionals written by Christian ladies with the goal to help us help others have joy! You can follow Amy and her blog at Sappsolutely.com. Join the Helpers of Joy (II Corinthians 1:24) Facebook group - https://www.facebook.com/groups/370127033137091

The Northern Exposure rewatch podcast you didn't know you needed: co-stars Rob Morrow and Janine Turner return with Northern Disclosure, revisiting all 110 episodes of the Emmy and Golden Globe winning ‘90s series. As one of TV's most beloved on-screen couples, Morrow and Turner are back with the same chemistry and frank, quirky banter that captivated audiences. Along the way, they're joined by co-stars and original creators to share never-before-heard behind-the-scenes stories and rediscover the magic of Northern Exposure. It's honest, fun, and full of the same quirky charm that made Cicely, Alaska a classic. Rob Morrow and Janine Turner kick off their rewatch with the pilot episode that started it all! Hear their personal stories from the audition process, the on-set atmosphere, and how their characters began to take shape. Plus, they'll share reflections on acceptance, the power of music and editing, and the stunning scenery of the Pacific Northwest. You can watch video episodes on YouTube and listen to Northern Disclosure wherever you get your podcasts! ⁠https://www.youtube.com/@NorthernDisclosurePodcast Learn more about your ad choices. Visit megaphone.fm/adchoices

Robert Morrow used to be a friend and ghost writer for Roger Stone. at first he was a supporter of Donald Trump and in our forst interview defended trump against the allregations of Katie Johnson/ Jane Doe who was raped by Trump & Epstein at 13. But after his first hand involvement with the lawsyit and plaintiff he is now convinced of their guilt.The Clintons' War on WomenBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.

Keith is back from his last plane ride in a while from Charlotte, North Carolina, America … because he's gonna move there! Keith is joined by greats and fellow Charlotteans Rod and Karen Morrow to help discuss his potential living situation, his feelings (!!!) on the big change, and everything swirling in his head. The trio also discusses KATG's Spring 2025 Poker Championship, the origins of Minimum Rage, and Keith's dad making his children suck on his thumb.