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Exclusive Deals For Reading With Your Kids Listeners! Visit www.zivo.life and use the promo code READ to get 30% off The Better Microalgae – your ultimate daily nutrient boost! Visit www.BigForkBrands.com and use the promo code READ to get 20% off the most delicious pork snacks ever. Visit www.CozyEarth.com and use the promo code READ to get an incredible 41% off their ultra cozy and comfy bedding. In this episode, Jed welcomes two acclaimed authors: Abigail Hing Wen, discussing her brand new middle grade novel The Vale, and Jennifer Swanson, co-author of the fascinating nonfiction book Atlas Obscura Explorers Guide to Inventing the World. Abigail Hing Wen dives into the inspiration and creative process behind The Vale, a story about a family of inventors who create an AI-generated virtual fantasy world. Abigail shares how her background in artificial intelligence influenced the book, and how The Vale explores both the wonders and dangers of technology. Listeners will love hearing about the main character, Brand, who must balance his time between the captivating world of The Vale and the challenges of real-life relationships. Abigail also talks about adapting her stories into different mediums, including a short film and an upcoming Roblox game, and offers advice for aspiring writers hoping to see their books on the big screen. Next, Jennifer Swanson introduces Atlas Obscura Explorers Guide to Inventing the World, a visually stunning journey through the history of inventions. Jennifer explains how the book connects inventions across time, from fire to artificial intelligence, and encourages kids to think creatively and critically. She shares fun facts about some of the world's most surprising inventions and discusses how families can use the book to spark conversations and inspire young inventors. Whether you're a parent, educator, or young reader, this episode is packed with insights on AI, storytelling, and the power of curiosity. Don't miss this engaging conversation about The Vale, Atlas Obscura, and the limitless possibilities of imagination and invention! PREORDERING THE VALE BEFORE SEPTEMBER 16, 2025 Submit receipts here to receive a free Vale sticker sheet Drop by Chinatown Ice Cream Factory in Manhattan for a free trial sized scoop with receipt Barnes and Noble (USA, enter city to find the nearest store) Linden Tree, Los Altos, CA Book Passage, Ferry Building, SF, CA Books Inc, multiple stores (SF, Palo Alto, Mountain View) Keplers, Menlo Park, CA Mrs. Dalloways, Berkeley, CA Hicklebees, San Jose, CA Vroman's Bookstore, Pasadena, CA Ripped Bodice, Culver City, CA Annabelle's Book Club, Studio City, CA The Novel Neighbor, St. Louis, MO Main Street Books, St Charles, MO Brookline Booksmith, Brookline, MA  Beacon Hill Books & Cafe, Boston, MA City of Asylum Books, Pittsburg, PA Loyalty Books, Washington, DC Politics and Prose, Washington, DC Anderson's, Naperville, IL Unabridged Books, Chicago, IL 

It's the oldest continually owned family pharmacy in the Midwest. This fall, they are celebration a milestone. WBBM's Lisa Fielding has the story.

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

From flying combat missions as an Air Force pilot to founding Calamos Investments and Calamos Real Estate, John P. Calamos, Sr. has lived a life founded on leadership, service, and an ability to focus deeply. Today, his businesses employ hundreds of DuPage County residents and are responsible for some of the region's most iconic landmarks, including CityGate Centre in Naperville. Beyond his own businesses, John is a prolific philanthropist and a powerful voice of the community.On this episode, our podcast host Greg Bedalov joins Calamos to discuss his new biography, The Sky's the Limit, and explore his thoughts on business, philosophy, and life.Special Guest: John P. Calamos, Sr.Dive DeeperIn today's episode, we explore a few of the stories from Calamos' biography, but we only scratch the surface of everything you'll find in The Sky's the Limit. Learn more and order your copy here.Created by Calamos, CityGate Center is a mixed-use development with offices, apartments, restaurants, entertainment spaces, and more. This iconic landmark has been featured multiple times on our annual Smartest Workplaces list, most recently in the SIMPSON Headquarters feature of our 2024 edition.To keep up with what's happening in DuPage County and the Chicagoland region, follow Choose DuPage on social media or visit ChooseDuPage.com/Ready.

In a world filled with podcasts, 500 shows is a cool milestone. Thank you for subscribing, following, and listening. Dr. Most is back!Meanwhile, check the show notes for tickets to a rare public sighting of Mark Giangreco. He joins me on 8/28 live on stage.  Hope you can be there.SHOW NOTES:Steve Cochran talks to the Legends. Episode #1I'm bringing Mark Giangreco to the White Eagle Golf Club in Naperville for a live on-stage talk about his 40+ years covering Chicago sports. Here's the link for tickets and more Let's Survive 2025 Together. With a cool new shirt and hat! Get yours here.Thanks to our sponsor, ABT Electronics. Get $25 off your next purchase of $150 or more by using the promo code COCHRAN2025 online or in person!Watch This Episode on our Live From My Office YouTube ChannelFollow me on Substack.With each new episode, the first three listeners thatemail me“SURVIVE 2025!” will be eligible to win a $25 ABT Giftcard as long as you include your mailing address and that phrase!Don't forget to subscribe to listen to “Live From My Office” wherever you get your podcasts, and e-mail the show with any questions, comments, or plugs for your favorite charity!

Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

In this episode of Talkin' Hawks with the VandeBergs, Matt and Laura sit down with new Iowa quarterback Mark Gronowski, whose journey from Naperville, Illinois to the Big Ten spotlight is full of resilience, drive, and quiet confidence.Mark shares how growing up in a sports-loving family shaped his competitive mindset—especially with a sister who played college softball and a brother who's a Special Olympics gold medalist. From playing three sports year-round to being under-recruited out of high school, he opens up about the chip on his shoulder that fueled his standout career at South Dakota State and ultimately led him to transfer to Iowa.The conversation explores Mark's leadership style, the lessons learned from his father (a former college quarterback at Drake), and the gratitude he carries for the often-overlooked offensive line. He also reflects on navigating COVID-era football, developing through multi-sport experiences, and why being underestimated might have been the best thing for him.Whether you're curious about Iowa's quarterback future or inspired by stories of perseverance, this episode is a compelling look into one of the Hawkeyes' most anticipated additions.

The book of Jude warns us about the dangers of last days 'scoffers' who follow their own ungodly desires and create division within the church. We're called to build each other up in our most holy faith and pray in the Holy Spirit, emphasizing the crucial role of community in our spiritual growth. The message challenges us to shift from praying out of our heads to praying from our hearts, where the Spirit dwells. As we wait for Christ's return, we're encouraged to be merciful to those who doubt and to 'snatch others from the fire' - a powerful image of rescue and redemption. This ties into the story of Joshua the high priest from Zechariah 3, reminding us that God can cleanse us from our past and position us for greatness, despite the enemy's accusations. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

This week we explore Psalm 16, where we're reminded of the unshakeable refuge we have in God. As we delve into David's heartfelt words, we discover the joy of making the Lord our ultimate inheritance. The psalm teaches us to find pleasure in godly people around us, rather than chasing after false gods that only multiply our troubles. We're encouraged to rest in the safety of God's presence, knowing He stands as our defender. This message challenges us to shift our focus from life's worries to the blessings God has given us, cultivating a heart of gratitude. In the end, we shift focus and find Jesus in the heart of the Psalm as well.  Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Owners of Naperville's Shuckin' Shack Oyster Bar Kyle and Angie Howard join Bob Sirott to talk about why they are interested in displaying Bob’s old softball cleats and a little history about the iconic shoes. They also share how the shoes will be displayed and gave a history of their restaurant.

Image via Joan Sutter / Shutterstock. Here’s the rundown from this great moment on The Patrick Madrid Show. So, a young caller named Ezra from Naperville, Illinois, jumps on the line and asks: “Um, hi, Mr. Madrid… Did Jesus ever have a last name?” Great question, Ezra! Patrick jumps in with his usual mix of smarts and warmth. Short answer: No, Jesus didn’t have a last name like we do today. Longer answer: Back in Jesus’ time, people were identified by who their dad was or where they were from. So instead of “Jesus Christ” like it’s a last name, He might’ve been called “Jesus bar Joseph” — which literally means “Jesus, son of Joseph.”(Bar means “son of” in Aramaic.)

The list of the top 25 Safest Places to Live in the U.S. is courtesy of U.S. News and World Report. Arlington Heights ranks at Number-12, Buffalo Grove ranks at Number-18, and Naperville and Palatine are tied at Number-19.

The list of the top 25 Safest Places to Live in the U.S. is courtesy of U.S. News and World Report. Arlington Heights ranks at Number-12, Buffalo Grove ranks at Number-18, and Naperville and Palatine are tied at Number-19.

The list of the top 25 Safest Places to Live in the U.S. is courtesy of U.S. News and World Report. Arlington Heights ranks at Number-12, Buffalo Grove ranks at Number-18, and Naperville and Palatine are tied at Number-19.

Have you ever felt God calling you to step out, but fear kept you clinging to what's familiar? In today's message, guest preacher, Ron Zappia, Senior Pastor of Highpoint Church in Naperville, walks us through the powerful story of Jesus and Peter on the water in Matthew 14. You'll discover four compelling reasons to become a “Water Walker” and five “boats” you may need to jump out of to experience deeper faith, greater power, and lasting growth. It's time to move from comfort to calling. Let's dive in. This podcast is a production of Harvest Bible Chapel in Chicago. Executive Producer: Flavius Herlo Guest Speaker: Pastor Ron Zappia Sound design, mixing, and editing: Bryan Tripp Graphic Design: Wesley Cassford Social Media: Bryan Spahr Producer: Dave Putnam WE INVITE YOU TO CONNECT WITH US: • Website: www.harvestbible.org/ WE INVITE YOU TO FOLLOW US ON SOCIAL MEDIA: • Instagram: @harvestbiblechapel • Facebook: https://www.facebook.com/harvestbiblechapel/

Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

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Join us for a conversation with Dane Ortlund, senior pastor of Naperville Presbyterian Church in Naperville, Illinois. He is the author of Gentle and Lowly: The Heart of Christ for Sinners and Sufferers and Deeper: Real Change for Real Sinners. Worship Conference link: https://SEworship.eventbrite.com 9Marks Giveaway: 9marks.org/nuance If you are new to this channel, don't forget to subscribe! https://bit.ly/48UFgAt  

The federal tax code is almost 7,000 pages, not to mention your own state's tax code. Buried in those pages are some obvious ways to save on taxes, and some not so obvious ways. My guest today works with individuals and business owners to find those non-obvious ways, and he'll give us a few examples on this episode. Drew Powers is the Founder of Powers Financial Group, LLC, a Registered Investment Advisor. He specializes in advanced insurance and investment strategies for doctors. Drew is 100% independent, he doesn't work for any investment or insurance company, which means he's able to give unbiased advice that is most beneficial for his clients.  At Powers Financial Group, Drew leverages his stock and options trading expertise with his financial advising experience to help clients increase and protect their wealth. Drew lives in Naperville with his wife and their two children. He is an avid downhill skier, and very sad that the ski season is over!In this episode Carl White and Drew Powers discuss:Some examples of non-obvious ways to save on taxes for individualsSome examples for practice ownersSome non-obvious ways to watch out forThe team Drew recommends you have in order to find tax savings strategiesWant to be a guest on PracticeCare?Have an experience with a business issue you think others will benefit from? Come on PracticeCare and tell the world! Here's the link where you can get the process started.Connect with Drew Powershttps://powersfg.com/https://www.linkedin.com/in/powersdrew/https://www.facebook.com/PowersFGhttps://twitter.com/Powers_FGhttps://www.instagram.com/powers_fg/Connect with Carl WhiteWebsite: http://www.marketvisorygroup.comEmail:  whitec@marketvisorygroup.comFacebook:  https://www.facebook.com/marketvisorygroupYouTube: https://www.youtube.com/channel/UCD9BLCu_i2ezBj1ktUHVmigLinkedIn: http://www.linkedin.com/in/healthcaremktg

Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Residents throughout Naperville witness renovations and improvements to their favorite neighborhood amenities. But how does the Park District get to that stage? For this episode of the ParkTalk Podcast, Naperville Park District Project Managers, Jessica Burgdorf and Peggy Motta, sit down to explain the District's capital improvement process.

This week Ever and Ali talk about polyamorous weddings, Ever's dating profiles and answer their first Shania's corner! So meet us down the say, 'I do' - it's another great episode of Y'all Gay! Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it look like to turn a winding, unconventional path into a thriving creative career? In this episode of the Powerful Ladies® Podcast, host Kara Duffy sits down with Tiffany Bishop, a celebrated wedding and event designer based in Naperville, Illinois. Tiffany shares her inspiring journey of transformation—from studying fashion in the UK, to working in Chicago real estate, to finally discovering her true calling in event planning. Her story is a powerful reminder that success is rarely linear and that every twist and turn can fuel your next big leap. Together, Kara and Tiffany dive into the art of designing unforgettable experiences and the importance of tuning into what truly lights you up. Tiffany reflects on the challenges and triumphs of pivoting industries, building a business, and trusting your gut—even when the path feels risky or “crazy.” They explore the power of creativity, courage, and resilience in entrepreneurship, and the crucial role of managing client relationships and expectations. Tiffany also opens up about the emotional side of entrepreneurship, emphasizing the balance between delivering exceptional work and caring for your own well-being. This episode is a celebration of bold moves and fearless reinvention. Whether Tiffany is crafting luxurious high-rise events or intricate, story-driven tablescapes, her passion for creating moments of magic shines through. Join us for an empowering conversation that will inspire you to embrace your own unique journey, redefine success on your terms, and remember that it's never too late to follow what sets your soul on fire. (00:00:02) - Introduction to Passion and Reinvention (00:00:47) - Meet Tiffany Bishop: From Fashion to Event Design (00:01:47) - Embracing Pivots and Big Career Changes (00:03:59) - The Challenges and Joys of Event Planning (00:04:35) - Crafting Magical Tablescapes and Signature Designs (00:06:32) - Memorable Client Stories and Unexpected Requests (00:11:28) - Personal Growth and Entrepreneurial Lessons (00:24:32) - Navigating Business Risks and Rewards (00:37:50) - Balancing Passion with Self-Care (00:45:16) - Final Reflections and Takeaways The Powerful Ladies podcast, hosted by business coach and strategist Kara Duffy, features candid conversations with entrepreneurs, creatives, athletes, chefs, writers, scientists, and more. Every Wednesday, new episodes explore what it means to lead with purpose, create with intention, and define success on your own terms. Whether you're growing a business, changing careers, or asking bigger questions, these stories remind you: you're not alone, and you're more powerful than you think. Explore more at thepowerfulladies.com and karaduffy.com. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Today, we delve into the promises of Deuteronomy 28, exploring God's covenant blessings for His people. This passage reminds us that God's blessings are not just for individuals, but for His entire covenant community. We learn that obedience to God isn't about perfection in every minute detail, but about maintaining a faithful relationship with Him. The sermon challenges us to shift our perspective from a transactional view of blessings to understanding the depth of God's covenant love. It encourages us to embrace God's desire for our prosperity and success, reminding us that He wants to bless 'all the work of our hands.' This message invites us to examine our own lives and ask: Are we walking in covenant with God? Are we allowing His blessings to flow through us to others? Let's be inspired to live as people who carry God's blessing wherever we go, trusting in His abundant promises for our lives. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Have questions about The Angel Membership or the Angel Reiki School? Book a free Discovery Call with Julie

Twylla Jane cuts hair for humans. That means whatever your gender identity or sexual orientation, you are welcome at Twylla's Chicago area salon, and you'll pay the same prices and be offered the same services as any other human who walks in the door. What's more, the salon culture encourages self expression and has measures in place to make sure each individual's personal pronouns are respected. And did we mention the salon is Harry Potter themed? Also in this episode: silent appointments, tips for dealing with burnout, and lots of laughs! Plus, find out what soap opera character host Blake Reed Evans is named after. Twylla Jane is a global Redken Artist, a social media influencer, and the owner of Lumos Nox Salon in Naperville, IL. Follow Twylla on Instagram @twyllabroad and check out their salon page @lumosnoxsalon, or at lumosnoxsalon.com. You can also find Twylla's videos on TikTok: twyllajane. This episode was originally published in October 2021.  Follow Summit Salon Business Center on Instagram @SummitSalon, and on TikTok at SummitSalon. SUMM IT UP is now on YouTube! Watch extended cuts of our interviews at www.youtube.com/@summitunlockedFind host Blake Reed Evans on Instagram @BlakeReedEvans and on TikTok at blakereedevans. His DM's are always open! You can email Blake at bevans@summitsalon.com. Visit us at SummitSalon.com to connect with others in the industry.

In this exposition of Job chapter 1, we're challenged to reconsider our understanding of God's character and the nature of suffering. The central message revolves around distinguishing between God's actions and those of 'the accuser.' We're reminded that God is not the author of our troubles, but rather the giver of good gifts. This insight invites us to shift our perspective on hardship, recognizing that even in our darkest moments, God is bragging about us in heaven, defending us. The story of Job teaches us to maintain our integrity and to worship God even when life seems unfair. It's a call to deepen our trust in God's goodness, despite circumstances that might tempt us to doubt. As we wrestle with life's challenges, we're encouraged to seek a fresh revelation of God's true nature, moving beyond simplistic interpretations to a more nuanced understanding of His love and sovereignty. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Welcome to the Chicago Beer Pass: Your ticket to all the great beer events happening in and around Chicago.On this episode of Chicago Beer Pass, Brad Chmielewski and Nik White are easing into the summer with a lighter show and some fresh local brews. They crack open Sub4, a hazy DIPA from Blind Corner Brewery that Brad picked up during a recent visit to Naperville. While Solemn Oath Brewery was just steps away, this stop was all about Blind Corner. As they sip this easy-drinking double IPA, the guys chat about a few other beer stops and share their excitement for the return of warm weather… finally.Having issues listening to the audio? Try the MP3 (55.9 MB) or subscribe to the podcast on Spotify.

Head to the Binny's at 790 Royal St. George Dr in Naperville to get your Parce this week! BRUCE BOLT - Texas-based designer of premium batting gloves: Look good. Hit dingers. ⁠⁠⁠⁠https://brucebolt.us/?afmc=HAPP⁠⁠⁠ On this week's episode of the Compound Podcast with Ian Happ, the guys discuss Ian's walk off hit on Father's Day and what it meant to him, the Rafael Devers trade and the impact on the league, Stanton returning to the Yankees and Ohtani returning to the mound and Danny's food related hot take! Check out full video episodes on Marquee every Thursday and on YouTube on the Marquee Sports Network channel. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

An officer saw the teenager acting suspiciously at about 7:30 p.m., then conducted a pat-down and discovered the boy had a semi-automatic handgun. Naperville Police say the teen was taken into custody, and on Monday was ordered released to home detention with electronic monitoring.

An officer saw the teenager acting suspiciously at about 7:30 p.m., then conducted a pat-down and discovered the boy had a semi-automatic handgun. Naperville Police say the teen was taken into custody, and on Monday was ordered released to home detention with electronic monitoring.

An officer saw the teenager acting suspiciously at about 7:30 p.m., then conducted a pat-down and discovered the boy had a semi-automatic handgun. Naperville Police say the teen was taken into custody, and on Monday was ordered released to home detention with electronic monitoring.

Drawing from 2 Corinthians 6 and 7, we're reminded this week of God's promise to dwell among us and be our Father. But this incredible privilege comes with a responsibility - to purify ourselves from everything that contaminates body and spirit. We're called to make a clear distinction between light and darkness, righteousness and wickedness. This isn't about legalism, but about living from a place of promise and relationship with God. The message urges us to root out idols in our hearts, whether it's ourselves, material things, or worldly pursuits. It's a call to live differently, to be separate from the world while still engaging it with God's love. This teaching reminds us that true transformation comes not from guilt or condemnation, but from conviction and the empowerment of God's Spirit. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Centering on 1 Peter 5:5-10, we explore how God opposes the proud but gives grace to the humble. The sermon challenges us to examine our hearts and recognize that anxiety often stems from self-centeredness - a subtle form of pride. We're encouraged to 'cast all our anxieties on Him' not as a casual act, but as a deliberate, forceful throwing of our burdens onto God. This imagery of casting heavy fishing nets reminds us of the weight of our struggles and the strength required to truly release them. The message urges us to resist the enemy, who prowls like a roaring lion, by standing firm in faith and remembering we're not alone in our sufferings. Ultimately, we're called to embrace humility, not as self-deprecation, but as a shift of focus from ourselves to God and others, allowing Him to lift us up in due time. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Our guest this week is Rick Bolle of Naperville, IL founding pastor of the newly formed Front Porch Church, father of two and retired businessman. Rick and his wife, Alinda, have been married for 32 years and are the proud parents of two adult children.  Shortly after retiring from Thermo Fisher Scientific in 2022, where he was a Senior Safety Specialist, Rick felt a calling to start or plant Front Porch Church.   Established in 2023, Front Porch Church helps people of all ability find their way back to God.  FPC is specifically designed to welcome individuals with special needs and their families.  Weekly services offer a worship experience that embraces all expressions and all movements, ensuring that everyone feels included, valued, safe and loved.It's an illuminating conversation and we'll hear it on this episode of the SFN Dad to Dad Podcast.Show LinksPhone – (630) 442-4031Email – rickbolle2@icloud.comLinkedIn –  https://www.linkedin.com/in/rick-bolle-6955b150/Website - https://kidsmatter2us.org/front-porch-church/Facebook – https://www.facebook.com/groups/962219779455651Special Fathers Network -SFN is a dad to dad mentoring program for fathers raising children with special needs. Many of the 800+ SFN Mentor Fathers, who are raising kids with special needs, have said: "I wish there was something like this when we first received our child's diagnosis. I felt so isolated.  There was no one within my family, at work, at church or within my friend group who understood or could relate to what I was going through."SFN Mentor Fathers share their experiences with younger dads closer to the beginning of their journey raising a child with the same or similar special needs. The SFN Mentor Fathers do NOT offer legal or medical advice, that is what lawyers and doctors do. They simply share their experiences and how they have made the most of challenging situations.Check out the 21CD YouTube Channel with dozens of videos on topics relevant to dads raising children with special needs - https://www.youtube.com/channel/UCzDFCvQimWNEb158ll6Q4cA/videosPlease support the SFN. Click here to donate: https://21stcenturydads.org/donate/Special Fathers Network: https://21stcenturydads.org/  SFN Mastermind Group - https://21stcenturydads.org/sfn-mastermind-group/

From magic to balloon art - a Chicago magician has built a career wowing audiences. Tim Adamz - Magician and Founder of Adamz Entertainment - Amazing Tim Adamz in Naperville joins Rob Hart on the WBBM Noon Business Hour with the details...

Let's draw from Paul's letter to Timothy who has been pastoring in Ephesus. Specifically in 2 Timothy 1:8-14, we're reminded that as believers, we shouldn't be ashamed of the gospel or of those who suffer for it. The key lesson here is that our worth and calling come not from our own actions, but from God's purpose and grace. This shifts our focus from self-reliance to God-reliance, encouraging us to find strength in Christ rather than in our circumstances. The message parallels our modern struggles with shame and self-doubt to Timothy's potential hesitation in his ministry. It's time we believers recognize that holiness isn't about our perfection, but about being set apart by God. This perspective can revolutionize how we view ourselves and our faith journey, inspiring us to boldly proclaim the gospel despite challenges or personal insecurities. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

When we go into business, burnout is a very real threat, if we don’t learn strategies to identify and manage it. I learnt this the hard way. So I’d love to introduce you to a very special guest and expert in this space, Pamela Hunter. Pamela is an integrative health coach specialising in yoga therapy and aromatherapy, with over two decades of experience in holistic wellness. As a Diamond Leader with Young Living, she brings deep insight into the Direct Selling industry, having grown her own successful business while supporting others through health-focused leadership. Pamela's journey began as a young mother to two boys, one with special needs, who inspired her to explore natural healing methods. This path led her to yoga in 1999, initially for personal well-being, but soon evolved into teaching, studio ownership, and eventually into aromatherapy after a transformative encounter with a massage therapist. Pamela’s life mission is rooted in helping others to find calm, center themselves, and thrive without burning out. Her authentic, grounded approach is informed by personal healing, motherhood, and a relentless commitment to helping others embrace mindfulness, movement, and the power of conscious breath. So, get ready to learn some skills you can quickly apply yourself, no matter your skill level, just like I did. We’ll be talking about: ➡ [0:00] Introduction ➡ [03:04] Pamela’s personal journey into yoga and holistic healing· ➡ [06:50] From kids to yoga to essential oils ➡ [10:35] The deeper philosophy of yoga; yoga as accessibility, awareness, and nervous system regulation. ➡ [14:00] Demystifying yoga ➡ [20:00] Three daily non-negotiables ➡ [26:00] How stress and restriction affect breath and posture ➡ [31:00] Conscious language & affirmation ➡ [38:00] Using music, breathwork, and awareness to shift energy and re-center in real time. ➡ [44:00] Pamela's happy playlist and the artist Max Nore ➡ [49:00] The importance of digital detoxes and practicing intentional presence in the tech-driven world. ➡ [54:00] What it means to be centered and how to access that space using awareness, grounding, and breath. ➡ [56:37] Pamela’s offers ➡ [59:12] Pamela Hunter’s recommended book ➡ [59:41] Pamela Hunter’s dream superpower ➡ [1:00:32] Pamela Hunter’s favourite quote ➡ [1:02:42] Pamela Hunter’s advice to her past self ➡ [1:04:15] Final thoughts Resources: Book Recommendations: ➡ The Alchemist by Paulo Coelho: https://bit.ly/3EYMiLr Playlist Music Playlist: Artist: Max NoreSong: “Beautiful Way”“Thank You for This Day” Quotes: ➡ Flexibility begins in the mind, not the body by Pamela Hunter ➡ “Our biggest fear is not that we are inadequate. Our biggest fear is that we are powerful beyond measure” by Marianne Williamson About our guest: Pamela has passion for creating community through her love and education, sharing “little bottles of love” from Young Living Essential Oils as a leader in the Aromatherapy industry. She has an intuitive gift, enhancing yoga with essential oils in her spiritual wellness practices. She is an e-RYT 500 yoga teacher, currently enrolled in 1000-hour Yoga Therapy program, and holds certifications in diverse disciplines teaching all ages from babies to grandparents. She has been an Integrative Wellness Coach since 2003, offering authentic connection, experiential guidance, and intuitive insights. Her expertise extends to various mindfulness practices, including Clinical Aromatherapy, Spiritual Healing, Energy Medicine, Applied Kinesiology, Advanced Gut Health, Reiki, Reflexology, Emotional Reprogramming Techniques, and Urban Zen Integrative Therapy. She emphasises loving-kindness, compassion, truth, freedom, love, and faith in her spontaneous somatic teachings. Based outside of Chicago in Naperville, IL, Pamela shares her life with her high school sweetheart, husband. They are proud parents of two grown sons who were nurtured in a natural home environment and continue to embrace wellness practices independently. Connect with Pamela Hunter: ➡ Pamela Hunter’s Facebook: https://www.facebook.com/PamelaHunterFLW/ ➡ Pamela Hunter’s Website: https://www.pamelahunter.me/ ➡ Pamela Hunter’s Instagram: https://www.instagram.com/pamelahunterflw/ ➡ Pamela Hunter’s Linkedin: https://www.linkedin.com/in/pamelahunterflw/ ➡ Pamela Hunter’s Youtube: https://www.youtube.com/pamelahunter Connect with Fun Lovin Wellness: ➡ Fun Lovin Wellness’ Website:https://www.funlovinwellness.com/ Schedule a Focus Call: https://pamelahunter.as.me/schedule/b2365fd5/appointment/51169802/calendar/8766512?appointmentTypeIds%5B%5D=51169802 Connect with Direct Selling Accelerator: ➡ Visit our website: https://www.auxano.global/ ➡ Subscribe to Youtube: https://www.youtube.com/c/DirectSellingAccelerator ➡ Follow us on Instagram: https://www.instagram.com/auxanomarketing/ ➡ Follow us on Facebook: https://www.facebook.com/auxanomarketing/ ➡ Email us at communnity_manager@auxano.global If you have any podcast suggestions or things you’d like to learn about specifically, please send us an email at the address above. And if you liked this episode, please don’t forget to subscribe, tune in, and share this podcast. Are you ready to join the Auxano Family to get live weekly training, support and the latest proven posting strategies to get leads and sales right now - find out more here https://go.auxano.globalSee omnystudio.com/listener for privacy information.

Almost exactly one year ago, I visited Noon Whistle’s Lombard Brewpub (800 E. Roosevelt) to understand why they were serving cicada-infused Malort. Sure enough, they got me again. Garlic Butterlört has arrived. In the brewery’s promotional copy, it’s described as “bringing big ‘better ingredients, questionable decisions’ energy. Rich, buttery goodness meets roasted garlic and herbs, with that unmistakable bitter kick that says, ‘maybe I do want another slice or just literally anything to get this taste out of my mouth.’ “It’s smooth. It’s garlicky. It’s bold. And yes—it’s the ultimate pizza crust dipper. You’ve had the garlic butter cup... but it's time to grow up little one. Garlic Butterlört is here, and it didn’t come to play. Don't ask for the parm rim.” Obviously, there’s a lot more to talk about when it comes to Noon Whistle after ten years of business, serving both the Naperville and Lombard communities. For this episode, I’m back at Noon Whistle with my spirit animal, Marketing Director Joey Giardiniera, to talk about Noon Whistle’s latest alcoholic chimera and all the other things, specifically: -Noon Whistle's unique beer offerings, including the new collab with the Morton Arboretum. -Connecting with younger demographics as so much of the talk lately is on how 20-somethings aren’t drinking like their elders once did. -Lower ABV: Is it the new battleground? -The amazing food at Noon Whistle, specifically their pizzas. -Events at Noon Whistle: Should I host a music trivia night? ## Looking to transform your home, office, or business into a smart, seamlessly connected space? Easy Automation is a local business, headquartered in Aurora, Illinois, that delivers custom automation solutions tailored to your lifestyle. Whether you’re upgrading your home entertainment, streamlining your office tech, or enhancing the atmosphere in your restaurant or sports bar, they’ve got you covered . Their expert team designs and installs personalized systems—from smart lighting and climate control to audio/video distribution and robust Wi-Fi networks—all managed through an intuitive app on your favorite device . Easy Automation makes technology work for you—effortlessly, reliably, and always with your satisfaction guaranteed. Visit easy-automation.net or call Dan at 630-730-3728 and take control of your environment today! ## Car Con Carne is also sponsored by Ninety Days in the 90s: A Rock N Roll Time Travel Story. It's the ultimate novel about the '90s and Chicago's music scene. Join record store owner Darby on her trip back to 1990s Chicago as she jumps on the Grey Line to time travel back to her carefree twenties, soaking up all the pop culture and rock n roll nostalgia you could ever imagine. To learn more, go to 90daysinthe90s.com or pick it up on Amazon.com or wherever you buy books. And also follow 90daysinthe90s on Instagram for tons of Chicago scene & alternative music related content ## TAG PUBLICITY is a Music & Event Publicity company that is freshly distinctive. TAG PUBLICITY is a full service entertainment PR, talent development, branding, digital marketing, social media management, project management, distribution, content creation, booking and public relations company currently headed by Evan J. Thomas - You can reach out to Evan anytime for any of your PR needs to EvanJThomasPR@gmail.com Follow TAG Publicity on Facebook, IG and TikTok!See omnystudio.com/listener for privacy information.

In this interview episode of Seeing Them Live, Charles interviews singer BB from BB & The Honey. BB is an American singer and songwriter who has been an integral part of the Chicago music scene for 20 years.  Audiences say her voice is a blend of Brandy Carlisle, Janice Joplin, Patsy Klein, Stevie Nicks, and Amelda May. Her powerful interpretations range from blues, funk, soul, classic country to jazz, rockabilly, and classic rock. BB & the Honey have released a new EP of original songs called Reckless Heart, which is available on all major streaming platforms.BB reminisces about her first concert at age five, seeing Sean Cassidy at Navy Pier in Chicago, and shares memorable concert experiences with Mumford and Sons, contrasting them with a lackluster performance by Bob Dylan she attended in the early 90s. She discusses a formative experience in her music career when she and a friend were invited to join Arise Records after singing 'Amazing Grace' in a Chicago subway. This fortuitous event laid the groundwork for BB's extensive music journey, performing with various bands and writing a wide range of musical genres from blues, funk, soul, classic country, to jazz and rock. The episode also dives into BB's musical projects, from her early involvement with hip hop group Schmoov and the Family to later bands like Super D, The Jesters, and Seeking Wonderland. BB elaborates on how she transitioned into learning the piano during the COVID-19 pandemic, which allowed her to contribute more dynamically to her current band. BB & The Honey recently released a new EP called 'Reckless Heart,' comprising four original songs. The interview touches on the practicalities of their live performances, noting the flexibility in band size depending on the venue. BB delves into the recording process of the EP, aiming to capture the live energy of their performances. The episode wraps up with BB talking about their upcoming release party, their ongoing music journey, and where fans can find their music and live performance updates.BANDS: BB & the Honey, Bob Dylan, C&C Music Factory, Chicago, Full Moon Vixen, Groove X, Kris Kross, Lucinda Williams, Modern Day Romeos, Mumford and Sons, Poi Dog Pondering, Santana, Sean Cassidy, Seeking Wonderland, Stock Boy, Super D, The Dead, The Jesters, ZZ TopVENUES: Abbey Pub, Alpine Valley, Bacon Fest, beer fest in Kenosha, Baker House, Crystal Lake, Dole Mansion, Double Door, Goose Island, Hard Rock Cafe, Lake Como, Lou's Lounge, Mars Resort, Naperville, Navy Pier, Riviera, Riviera in Chicago, Ryman, Ryman Theater, Ryman Theatre, Sean Cassidy concert, Subterranean, Tinley Park, Walworth County Fair PATREON:https://www.patreon.com/SeeingThemLivePlease help us defer the cost of producing this podcast by making a donation on Patreon.WEBSITE:https://seeingthemlive.com/Visit the Seeing Them Live website for bonus materials including the show blog, resource links for concert buffs, photos, materials related to our episodes, and our Ticket Stub Museum.INSTAGRAM:https://www.instagram.com/seeingthemlive/FACEBOOK:https://www.facebook.com/profile.php?id=61550090670708

Guest Speaker Dustin Smith challenges us to stop trying to "negotiate with God" like Pharoah did and let Him have true control over our lives.  Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Bill Belichick & JorDon Hudson engaged, RIP George Wendt, Diddy Trial Update: Punisher edition, WNBA: affairs & feuds, and Blake Lively's toxic company. PLUS WATP Karl with Meghan Markle's newest failure, Dave & Chuck cringy promos, and a Woke Dad grift in 4 chapters. RIP George Wendt. Drew learns that he is the uncle of a more famous actor. 50 Cent is trolling Diddy and his supporters at court. It's been rumored Diddy is paying supporters. My 600 LB Life's Dr. Now is on Cameo. The Diddy trial rolls on and was electric today. The Punisher has entered the story. A bunch of male escorts were named and some were white. JLo remains complicit. Politics: The mystery of Joe Biden's cancer diagnosis deepens. He buried Kamala Harris when he wore that MAGA hat. Melania Trump vs deep fake porn. Donald Trump is popping off against celebrities that stumped for Kamala. Karl from WATP drops by to comment on Sleepy Joe, enter the Markleverse with Confessions of a Female Founder with Me-Me-Meghan clips, rip Dave and Chuck corny promos, give us an update on Woke Dad and more. Bill Belichick and JorDon Hudson are reportedly engaged. Dan Wetzel guest-hosted ML Soul of Detroit. WNBA: Sophie Cunningham and Josh Bartelstein accused of an affair. Angel Reese or Caitlin Clark… pick a side. Dave Portnoy is #TeamClark. RGIII can't comment on Angel Reese because he has a white wife according to ESPN's Ryan Clark. Zül-Qarnaįn Nantambu is this generation's Forrest Gump. Antonio Brown might go down for this shooting. Blake Lively tried to be Gwyneth Paltrow but FAILED. Eric Lively is a gem. Hannah Kobayashi breaks her silence about the search for her when she went “missing”. Jessica Simpson popped up on American Idol and looks good but sounds meh. Naperville is dealing with a 7th grader dominating women's track. Men are better women than women. If you'd like to help support the show… consider subscribing to our YouTube Channel, Facebook, Instagram and Twitter (The Drew Lane Show, Marc Fellhauer, Trudi Daniels, Jim Bentley and BranDon).

The story of Samuel in 1 Samuel 3 serves as a backdrop, illustrating how the word of the Lord can become rare when we're not attuned to His voice. Are we listening for God, or have we allowed His voice to become rare in our lives? The sermon emphasizes that God is constantly speaking, but we need to tune our spiritual ears to hear Him. Like adjusting a radio dial, we must intentionally tune out the noise of the world and our past to hear God clearly. This message encourages us to say, 'Speak, Lord, for your servant is listening,' and to expect God to communicate with us through His Word, through others, and through the promptings of the Holy Spirit. It's a call to actively engage in our faith, to keep pressing forward, and to trust God's truth over our circumstances. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

Summary: In this conversation, Michael interviews Dr. Chris Castaldo, pastor at New Covenant Church in Naperville, Illinois, about his book Why Do Protestants Convert?. Both men share their personal journeys from Roman Catholicism to Protestant Christianity. They delve into the emotional and theological challenges of converting, especially within deeply rooted Catholic families. The conversation centers around the reasons people convert—psychological, theological, and sociological—and discusses the influential figure John Henry Newman, a 19th-century Anglican-turned-Catholic who emphasized sacramentalism and church tradition over personal interpretation.  Dr. Castaldo reflects on the problematic yet often romanticized notion that individual believers can interpret Scripture without broader historical or theological grounding. Michael and Chris examine how conversion decisions are often influenced by a longing for deeper liturgy, structure, or historical continuity—elements people feel are missing in certain evangelical contexts. They also critique the idea that the Catholic Church alone has interpretive authority over Scripture, arguing instead for the clarity and sufficiency of God's Word for all believers. With grace and candor, they discuss how to lovingly approach conversations with Catholic friends and family, encouraging a posture of understanding, truth, and patient dialogue. Takeaways: Conversion is emotionally complex. Balancing church authority and personal reading of Scripture is a core tension. The search for spiritual father figures often drives people toward structured traditions. The Christian life, especially amid change, must be anchored in grace. Cultural shifts drive spiritual searching. Rituals like the Lord's Supper require reverent understanding, not routine. LINKS MENTIONED: Why Do Protestants Convert? By Dr. Chris Castaldo and Brad Littlejohn The Davenant Institute Watch the highlights and full version of this interview on our Youtube channel. For more inContext interviews, click here.

Josiah and Micah Kennealy sit down with Mike Alvarez. Pastor Mike serves at Calvary Church in Naperville, IL! Here, he leads a powerful young adult ministry! Today's episode is presented by: 1. The Minnesota Young Adult WKND: https://www.youngadults.today/the-wknd 2. Join us June 5-6 for the West Coast leader conference IN PERSON in Irvine, California: https://www.youngadults.today/west-coast-conference More about us: -Free eBook "10 Steps to Starting a Successful Young Adult Ministry: https://www.youngadults.today/book/starting-a-successful-young-adult-ministry -Book Bundle: https://www.youngadults.today/book/3-book-bundle Subscribe to the youngadultstoday podcast: On Apple: https://podcasts.apple.com/us/podcast/youngadults-today/id1477787085 On Spotify: https://open.spotify.com/show/4swpMslS254rcZR41lpEPp?si=46a279679e794ca7 Join our FaceBook Group Community with 2500+ leaders: https://www.facebook.com/share/g/1KYXn2hsbK/ Follow youngadultstoday on Instagram: https://www.instagram.com/youngadults.today/ About our ministry: www.youngadults.today

This week, let's dive into 1 Peter 2:9-12, where we'll explore what it means to be a 'royal priesthood' and a 'holy nation.' This isn't about individual selection, but rather our collective calling as the Church. We're reminded that we're foreigners in this world, called to live distinctly different lives. Just as the Israelites were called out of Egypt, we're called out of darkness into God's marvelous light. This parallel invites us to consider: How are we declaring God's praises and living as citizens of heaven? We must begin to recognize the war against our souls and to actively abstain from sinful desires. It's a call to discomfort, to stand out in a world that often pushes us to conform. As we embrace this identity, we're challenged to live in such a way that even those who oppose us will see our good deeds and ultimately glorify God. Join us for service live every Sunday at 10am at 1852 95th St, Naperville, IL 60564 (The education-wing entrance of Wheatland Salem Church)Connect with us at our website www.revivechicago.church

In the second hour, Marshall Harris and Leila Rahimi were joined by Herb Howard of The Bigs to preview the NFL Draft. Howard also shared his concern about Boise State running back Ashton Jeanty. Later, Harris and Rahimi held the High Noon segment, where they had another update regarding shenanigans at the Topgolf in Naperville.

Head to the Binny's at 790 Royal St. George Dr in Naperville to get your Parce this week! BRUCE BOLT - Texas-based designer of premium batting gloves: Look good. Hit dingers. https://brucebolt.us/?afmc=HAPP On this week's episode of the Compound Podcast with Ian Happ, the guys discuss the Cubs losing Justin Steele for the season and what that means for the team, Rory McIlroy's big win at Augusta and debate what is more impressive, MJ's rings or Lebron's longevity. Check out full video episodes on Marquee every Thursday and on YouTube on the Marquee Sports Network channel. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices