Podcasts about Oxford

On this Live Greatly podcast episode, Kristel Bauer sits down with Corinne Low PhD, Wharton economist, mother, and author of Having It All: What Data Tells Us About Women's Lives and Getting the Most Out of Yours.  Kristel and Corinne discuss some key contributors feeding into frustrations and overwhelm in navigating work/life as well as insights into ambition, goals, fulfillment and work-life balance. Tune in now!  Key Takeaways From This Episode: Some common frustrations working mothers are facing Reframing what work is really about Tips to redesign work and life to support more fulfillment  Insights into ambition Research into what women are looking for in the workplace How women are looking for predictability and structure in the workplace ABOUT CORINNE LOW  PH.D Corinne Low is an Associate Professor of Business Economics and Public Policy at the Wharton School of the University of Pennsylvania. Her research focuses on the economics of gender and discrimination and has been published in top journals such as the American Economic Review, Quarterly Journal of Economics, and Journal of Political Economy. She was named one of Poets and Quants 40 MBA Professors under 40 in 2024. Her first book, Having It All, is forthcoming with Flatiron in September 2025. Corinne and her work have also been featured by major popular media outlets, including Forbes, Vanity Fair, The LA Times, and NPR. Corinne is the co-creator of the Incentivized Resume Rating method for measuring hiring discrimination, and regularly speaks to and works with firms looking to improve their hiring and retention practices. She has spoken to and advised firms like Google, IFM Investors, Uber, Activision Blizzard, and Amazon Web Services, in addition to teaching in Wharton's Executive Education programs. She has given talks to top academic institutions like Harvard University, Stanford University, and Oxford, as well as to organizations like the New York Federal Reserve, Brookings, and the US Department of Labor.   She received her Ph.D. in Economics from Columbia University, her B.S. in Economics and Public Policy from Duke University, and formerly worked for McKinsey and Company. Outside of work, she is the co-founder and volunteer executive director for Open Hearts Initiative, a New York City based non-profit that aims to combat the homelessness crisis through pro-housing neighborhood organizing. Connect with Corinne Order Having It All: What Data Tells Us About Women's Lives and Getting the Most Out of Yours  Website: https://www.corinnelow.com/  Instagram: https://www.instagram.com/corinnelowphd/  Linkedin: https://www.linkedin.com/in/corinne-low-64a0741b4/  About the Host of the Live Greatly podcast, Kristel Bauer: Kristel Bauer is a corporate wellness and performance expert, keynote speaker and TEDx speaker supporting organizations and individuals on their journeys for more happiness and success. She is the author of Work-Life Tango: Finding Happiness, Harmony, and Peak Performance Wherever You Work (John Murray Business November 19, 2024). With Kristel's healthcare background, she provides data driven actionable strategies to leverage happiness and high-power habits to drive growth mindsets, peak performance, profitability, well-being and a culture of excellence. Kristel's keynotes provide insights to “Live Greatly” while promoting leadership development and team building.   Kristel is the creator and host of her global top self-improvement podcast, Live Greatly. She is a contributing writer for Entrepreneur, and she is an influencer in the business and wellness space having been recognized as a Top 10 Social Media Influencer of 2021 in Forbes. As an Integrative Medicine Fellow & Physician Assistant having practiced clinically in Integrative Psychiatry, Kristel has a unique perspective into attaining a mindset for more happiness and success. Kristel has presented to groups from the American Gas Association, Bank of America, bp, Commercial Metals Company, General Mills, Northwestern University, Santander Bank and many more. Kristel has been featured in Forbes, Forest & Bluff Magazine, Authority Magazine & Podcast Magazine and she has appeared on ABC 7 Chicago, WGN Daytime Chicago, Fox 4's WDAF-TV's Great Day KC, and Ticker News. Kristel lives in the Fort Lauderdale, Florida area and she can be booked for speaking engagements worldwide. To Book Kristel as a speaker for your next event, click here. Website: www.livegreatly.co  Follow Kristel Bauer on: Instagram: @livegreatly_co  LinkedIn: Kristel Bauer Twitter: @livegreatly_co Facebook: @livegreatly.co Youtube: Live Greatly, Kristel Bauer To Watch Kristel Bauer's TEDx talk of Redefining Work/Life Balance in a COVID-19 World click here. Click HERE to check out Kristel's corporate wellness and leadership blog Click HERE to check out Kristel's Travel and Wellness Blog Disclaimer: The contents of this podcast are intended for informational and educational purposes only. Always seek the guidance of your physician for any recommendations specific to you or for any questions regarding your specific health, your sleep patterns changes to diet and exercise, or any medical conditions.  Always consult your physician before starting any supplements or new lifestyle programs. All information, views and statements shared on the Live Greatly podcast are purely the opinions of the authors, and are not medical advice or treatment recommendations.  They have not been evaluated by the food and drug administration.  Opinions of guests are their own and Kristel Bauer & this podcast does not endorse or accept responsibility for statements made by guests.  Neither Kristel Bauer nor this podcast takes responsibility for possible health consequences of a person or persons following the information in this educational content.  Always consult your physician for recommendations specific to you.

One in four Americans is enrolled in Medicaid, yet the system designed to support them is constantly at risk—underfunded, politically vulnerable, and often overlooked.Dr. Alastair Bell, President and CEO of Boston Medical Center Health System, shares how his organization is reimagining what it means to care for underserved populations, while managing nearly 40% of Massachusetts' Medicaid enrollees. In this conversation, we explore the financial realities of running an “essential” hospital system, the opportunities and pitfalls of Medicaid ACOs, and why AI might deepen inequity if essential providers are left behind.We cover:

In the hot seat this week is Kemar Roofe. With one hell of a line up for managers he's played under including Bielsa, Steven Gerrard, Vincent Kompany & of course Tony Pulis. Coming through at West Brom Roofe, Roofe had a crowded pathway competing against the likes of Anelka, Lukaku, Berahino & Odemwingie. Which lead to him dropping down the leagues to Oxford for game time under the management of Michael Appleton. At Leeds Roofe witnessed Bielsa sit on countless buckets, bizarre training sessions & the madness of spy gate unfold, before moving abroad to Anderlecht and seeing firsthand what makes Vincent Kompany a top manager. Arriving in Scotland at Rangers with Celtic on the verge of winning 10 titles in a row, Roofe was the heart of Gerrard's transformation of the club to win the league title and reach the Europa League Final. Download SAILY in your app store and use our code COSH at checkout to get an exclusive 15% off your first purchase

We delve into the need to fill the literary and intellectual gap in Moroccan scholarship, the impacts of notable contemporary Moroccan philosophers and thinkers, and how their ideas engage with local, regional, and global issues like modernity, democracy, and human rights. Dr Mohammed Hashas is an assistant professor at the University of Rome and discusses his new book on contemporary Moroccan thought, which focuses on philosophy, theology, society, and culture. He shares his academic journey and personal experiences that led to the creation of this comprehensive work. 0:00 Introduction 2:26 A Book That Fills a Scholarly Need3:11 The Book as a Critical Intellectual Gratitude4:12 Mohammed First University in Oujda6:08 From Cultural Studies to Political Theory7:09 A Focus on the Middle East and North Africa9:15 Defining Moroccan Thought12:21 Geography & Time of Contemporary Moroccan Thought16:06 The Beginning of the Movement19:02 Thinking From the Edge24:30 Examples of Thinkers and Their Concerns28:04 Influential Thinkers: Al-Jabri and the Critique of Arab Reason30:11 Influential Thinkers: Abdallah Laroui, the Liberal Marxist Historian32:19 Is There an Arab World?33:32 Influential Thinkers: Taha Abdurrahman and Islamic Moral Philosophy37:14 Influential Thinkers: Fatima Mernissi and Islamic Feminism38:17 Influential Thinkers: Abdelkebir Khatibi and Pluralization39:31 Influential Thinkers: Mohammed Aziz Lahbabi and Personalism42:15 Influential Thinkers: Abdessalam Yassine and Non-Violent Change45:17 Influential Thinkers: AbdelFattah Kilito and Bilingualism47:11 Dream Dinner With Moroccan Thinkers48:35 Recommended Reading and Scholars52:20 Contributions of the Rabat School Mohammed Hashas [“ḥaṣḥāṣ” حصحاص] is a scholar of Islam, contemporary Islamic and Moroccan thought, and Islam in Europe. He holds a PhD from Luiss University of Rome, where he teaches, and is the author of "The Idea of European Islam" (Routledge, 2019) and "Intercultural Geopoetics" (Cambridge Scholars, 2017). He has edited or co-edited four volumes, including "Pluralism in Islamic Contexts" (Springer, 2021) and "Islamic Ethics and the Trusteeship Paradigm" (Brill, 2020). Currently a Research Fellow affiliated with Leibniz-Zentrum Moderner Orient (ZMO) in Berlin, he has previously held fellowships in Oxford, Copenhagen, Berlin, Tilburg, Palermo, and Virginia. His work focuses on contemporary Arab-Islamic philosophy and theology, European Islam, and Moroccan thought, and he has edited the first comprehensive volume on Contemporary Moroccan Thought. Connect with Mohammed Hashah

Jacob Kyle is a scholar, educator, yoga teacher, meditation teacher, and writer. He holds a master of philosophy degree in classical Indian religions from Oxford University, an MA in philosophy from the New School for Social Research, an MS in political theory from the London School of Economics (2007), and is currently earning a doctorate at Oxford, researching a philosophy of creativity rooted in Kashmir Shaivism. A passionate advocate and practitioner of Kashmir Shaivism, he is the founding director of Embodied Philosophy, an online learning platform with an extraordinary collection of courses, lectures, and workshops, which is now celebrating its 10th anniversary. He also hosts the podcast “Chitheads” (chit means consciousness in Sanskrit). His guiding mission, he says, is “to re-imagine the modern function of the yoga teacher so as to be in greater alignment with the teachings, texts, and traditions of yoga's rich and profound history.”  We spoke about the challenges of doing that, the origin and purpose of Embodied Philosophy, and more. Jacob's website. Learn more about your ad choices. Visit megaphone.fm/adchoices

Você já se perguntou como é a vida de quem dedica sua carreira à conservação da fauna e à coexistência entre humanos e animais?

6,500 Pharmacies Go XRP | Ripple Controversy | Trump Shakes DC *** Ripple's David Schwartz admits Ripple controls the ledger — and the XRP Army has thoughts. Meanwhile, 6,500 pharmacies just got access to XRP payments through Wellgistics Health — an on-ramp for independent pharmacies to ditch the banks and move funds instantly. Treasury plans, stablecoin revenue risks, and new SEC filings are reshaping the crypto battlefield. And then, the geopolitics: Trump meets Zelensky tomorrow, Rubio torches the media spin, Charlie Kirk at Oxford calls out Europe's collapse, and Victor Davis Hanson says the Democrat Party is already gone. Meanwhile, DC is cracking down with over 300 arrests, Biden's failures are being laid bare, and the question no one thought they'd be asking — should Trump run for a third term? It's XRP. It's geopolitics. It's raw truth you won't hear anywhere else. *** SUPPORT ON THE CHAIN GRAB A BADASS YETIS COFFEE – Fuel your crypto grind! ☕ Visit: otc.one/BadassYetisBrew MINT YOUR BADASS YETIS NFT – Own a piece of the legend! Visit: otc.one/mint OTC MERCH IS HERE! – Represent the community in style! Visit: onthechain.shop BUY US A COFFEE – Help keep the content flowing! Visit: otc.one/buy-us-a-coffee JOIN THE CHANNEL – Get exclusive perks & behind-the-scenes content! Visit: otc.one/join ********** ON THE CHAIN – CONNECT WITH US! Listen to the OTC Podcast – Never miss an update! Visit: otc.one/podcast Visit Our Website – The home of crypto insights! Visit: onthechain.io Follow OTC on Twitter – Stay updated in real time! Visit: otc.one/otc Join the OTC Community on Twitter – Be part of the discussion! Visit: twitter.com/i/communities/1599435678995062788 ********** FOLLOW THE OTC TEAM Follow Jeff on Twitter:

In Chapter 16 of Dog Days, Kit finally tracks down the Earl of Oxford. But although Kit is starting to arrange the pieces of the mystery on the chess board, there are still lots of missing pieces.And a new and powerful player has just entered the game...Three Ravens is an English Myth and Folklore podcast hosted by award-winning writers Martin Vaux and Eleanor Conlon.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?Learn more at www.threeravenspodcast.com, join our Patreon at www.patreon.com/threeravenspodcast, and find links to our social media channels here: https://linktr.ee/threeravenspodcastThree Ravens is a myth and folklore podcast hosted by Eleanor Conlon and Martin Vaux.In each Monday episode we explore a historic county, digging into heritage, folklore and traditions, then we tell a new version of a legend from that county. Bonus Episodes are released on Thursdays and Saturdays.Visit our website Join our Patreon Social media channels and sponsors Hosted on Acast. See acast.com/privacy for more information.

Has President Trump "Gone Too Far?" That was the question before the house at Oxford University three months ago, in the debate that has finally been released to the general public. Listen to five rounds of back and forth between the students themselves, before Charlie is brought in as the anchor leg of the pro-Trump side. It's one of Charlie's most combative moments ever, in a form of debate he has spent a decade preparing himself for. If you want to hear Charlie's remarks straightaway, jump to 42:50. Watch every episode ad-free on members.charliekirk.com! Get new merch at charliekirkstore.com!Support the show: http://www.charliekirk.com/supportSee omnystudio.com/listener for privacy information.

Notes: In July 2024, shortly before he died of cancer, I paid a last visit to the Somerset home of my wonderful friend Alexander Waugh. Alexander was one of the kindest, most generous, most talented and intellectually curious friends it has ever been my privilege to know. His rich and varied career included stints as a musician, concert promoter, author, keeper of the Waugh (Evelyn was his grandfather) family archives and researcher into the Shakespearean authorship question. (He thought it was Edward de Vere, Earl of Oxford). Though he was in some discomfort, he died a happy man, lovingly cared for at home by his devoted wife Eliza. I haven't listened to these recordings we made since. They've been sitting on my iPhone and the only reason I didn't release them earlier was inertia. They also feature our friend Bob Moran. We talk about God, music, death, everything. ↓ ↓ ↓ The official website of James Delingpole: https://jamesdelingpole.co.uk

On this week's program, we bring you a vital community conversation about "War and Climate Change" hosted by Covering Climate Now on May 29th, 2024. In this conversation, we explore how conflict, war, and climate change are connected. Violent conflicts in Gaza, Ukraine, and elsewhere are not only causing terrible human suffering, they are fueling the climate crisis. This press briefing laid out the connections between war, conflict, and climate change. War — and military operations in general — have a massive carbon footprint that is often overlooked. Meanwhile, the immense emissions of the world's militaries are excluded from limits imposed under UN climate agreements. At the same time, extreme weather and other climate impacts can kindle armed conflict — both within nations as people from drought-stricken rural communities migrate to cities and between nations. Our panel will explore all this and more. The panel included: Neta C. Crawford, Montague Burton Professor, University of Oxford and Co-Director, Costs of War Rawan Damen, Director General, Arab Reporters for Investigative Journalism Ellie Kinney, Campaigner Coordinator, Conflict and Environment Observatory Moderator: Giles Trendle, co-chair of CCNow's steering committee and the former managing director of Al Jazeera English. Perhaps most challenging for journalists is that war makes it hard to talk about the climate crisis in the first place. When guns and bombs are killing people, “the tyranny of the immediate” pushes war to the top of the news agenda. Covering Climate Now is a global journalism collaboration, co-founded by Columbia Journalism Review and The Nation magazine, encouraging more and better climate coverage. Learn more: https://coveringclimatenow.org Get Covering Climate Now's weekly newsletter delivered to your inbox. Subscribe at: https://bit.ly/39viEZd. Watch a full replay at https://www.youtube.com/watch?v=XesH3Vyft9Q On Truth to Power each week, we bring you community conversations like you won't hear anywhere else! Truth to Power airs every Friday at 9pm, Saturday at 11am, and Sunday at 4pm on Louisville's grassroots, community radio station, Forward Radio 106.5fm WFMP and live streams at https://www.forwardradio.org. If you like what you hear, share it with someone, donate to keep us on-air, and get involved as a volunteer!

A child is drowning in a pond. You're wearing an expensive suit. Do you jump in and save them? Of course you do. But philosopher Peter Singer asks the uncomfortable follow-up: If you'll ruin a $300 suit to save that child, why won't you donate that same $300 to save a child dying from malaria in Africa?Welcome to The Business of Giving. I'm Denver Frederick. Today we're exploring one of the most challenging moral arguments of our time with Peter Singer, whose simple thought experiment has fundamentally changed how we think about our obligations to strangers.Singer's philosophy forces us to confront an uncomfortable truth: if helping distant strangers is moral obligation, not charity, then most of us might be living fundamentally unethical lives.Peter reveals the Oxford moment that transformed him from graduate student to moral revolutionary, explains how effective altruism survived its biggest scandal, and shares why he believes thinking people can literally change the world.Get ready for a conversation that might just change how you see your own moral choices. This is Peter Singer on The Business of Giving.

Send us a textWhat if we find Norse myth or Greco-Roman myth more aesthetically pleasing than Christianity? Should we believe in the pagan gods instead? Is the Bible actually good art? Is Christian theology beautiful? Do Christians find their religion beautiful just because they believe it is true? In a 1944 lecture before Oxford's Socratic Club, C.S. Lewis asks and answers these questions - and more. Jonathan and Ryan follow along as Lewis asks, and answers, the question the Socratic Club put before him: "Is theology poetry?"C.S. Lewis's Is Theology Poetry? https://www.samizdat.qc.ca/arts/lit/Theology=Poetry_CSL.pdfC.S. Lewis's The Weight of Glory: https://bookshop.org/a/25626/9780060653200James Frey's A Million Little Pieces: https://bookshop.org/a/25626/9780307276902Greg Mortenson's Three Cups of Tea: https://bookshop.org/a/25626/9780143038252Cixin Liu's The Three-Body Problem: https://bookshop.org/a/25626/9780765382030C.S. Lewis's Surprised by Joy: https://bookshop.org/a/25626/9780062565433C.S. Lewis's Miracles: https://bookshop.org/a/25626/9780060653019Charles Taylor's A Secular Age: https://bookshop.org/a/25626/9780674986916New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

In the Williams Broadcasting Studio join John, Scott, Spencer and Mark for this weeks "In The Pits" motorsports racing news review!

Send us a textDelaney Dunn's racing journey is one of perseverance, breaking barriers, and finding strength in what makes her unique. Racing for 11 years since age 15, this 26-year-old driver from Otis, Maine has transformed from an uncertain rookie into the newly-crowned "Queen of the Oval" in the Ladies Acceleration Tour.The path to Victory Lane wasn't straightforward for Delaney. After eight years without a feature win, she finally broke through at Oxford Plains in a rental race car - a moment she describes as feeling "like I won the Oxford 250." Her determination was tested further last year when she was involved in a viral crash with an ATV on track, an incident that could have ended her racing career. Instead, she bounced back stronger.What many don't know about Delaney is that she races while being on the autism spectrum, receiving her diagnosis at 17 after she had already begun racing. Rather than viewing this as a limitation, Delaney considers her autism a "superpower" that enhances her racing abilities, giving her a sixth sense when it comes to car handling and translating sensory input into actionable feedback for her crew.Now competing in a 2009 Chevy Cobalt in the Ladies Acceleration Tour's four-cylinder "hornet" division, Delaney races alongside women aged 16 to 56 at tracks throughout Maine and New Hampshire. She's achieved the remarkable feat of securing a top-three finish at every currently active racetrack in Maine, winning at three of the five venues.With four races remaining and points standings incredibly tight, Delaney remains focused on consistent performance to potentially claim the overall championship. For aspiring racers, especially young women, her advice is simple: "Start early, earlier the better." Her story stands as powerful proof that with persistence, support, and self-belief, remarkable achievements are possible regardless of your starting point or the challenges you face.Feel inspired by Delaney's story? Follow the Women's Motorsports Network for more profiles of extraordinary female racers breaking barriers and changing the motorsports landscape one lap at a time.Support the showFACEBOOK: https://www.facebook.com/womensmotorsportsnetworkandpodcast INSTAGRAM: https://www.instagram.com/womensmotorsportsnetwork/ LINKEDIN: https://www.linkedin.com/in/melindarussell/ TIKTOK: https://www.linkedin.com/in/melindarussell/ X: https://x.com/IWMANation FACEBOOK Personal Page: https://www.facebook.com/melinda.ann.russell

On this edition of Talk of Champions, powered by RiverLand Roofing, Billy Embody and Ben Garrett break down the latest Ole Miss Football fall camp news live from College Corner in Oxford!Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Diarmuid MacCulloch, Emeritus Professor of the History of the Church at the University of Oxford, historian, author and presenter, joined me at the Harvington History Festival where we talked about the complexities of Christian theology regarding sex, marriage, and women's roles throughout history. He talked about the evolution of beliefs from the early church to the Protestant Reformation, emphasising the contradictions and changes in perspectives on celibacy, marriage, and the treatment of women within the church. The discussion also touches on the historical context of marriage ceremonies and the impact of misogyny on women's history.Chapters00:00 The Evolution of Christian Theology on Sex07:01 Marriage and Its Historical Context13:48 Misogyny and Women's Roles in ChristianityHi! I'm Philippa, welcome to the British History Channel.Thank you for listening to this episode, I hope you enjoyed it. There are many more here for you to browse through including over 40 fantastic historian interviews with people such as Tracy Borman OBE, Gareth Russell, Helen Carr and many more. Buy books from these incredible historians, shipped worldwide from Blackwells - https://www.blackwells.co.uk?a_aid=PhilippaB (Please cut and past this affiliate link. I get a commission on books sold via this link but they are at no extra cost to you).If you're not already, please subscribe to this podcast and leave a review.Want more British History and more contact with me? Join at www.Patreon.com/BritishHistory to enjoy Historical Book Club, early access to content, exclusive blogs, discounts on British History Events and take part in Book Club! All for £5/month.You can also give me one off support by donating at www.buymeacoffee.com/PhilippaYou can always support me for free by subscribing, liking, commenting and sharing my videos.Receive weekly history news from me by subscribing to my Substack at https://philippab.substack.com/Visit https://www.BritishHistoryTours.com for full details of history tours and events.⚔️⚔️⚔️⚔️⚔️About PhilippaPhilippa is a Historian and History Event OrganiserPhilippa Lacey Brewell lives in Central England and is well respected in her field as a historian and tour guide. She is the owner and founder of British History Tours, a tour company for those who love British History.Philippa entertains thousands each week with her videos and stories from across the UK and British History. This ability to engage an audience, as well as being an expert in traveling the historical sites of the UK, makes her your perfect guide.I'd really appreciate your help in making this show the best it can be. I know time is precious but if you do have 10 minutes you can spare to fill out this anonymous listener survey, I'd be really grateful - http://bit.ly/britishhistorypodcast-surveyPhilippa founded award-winning Historic Tour Operator British History Tours in 2014. Find out about these luxury, fully-escorted, immersive historical experiences at BritishHistoryTours.com Hosted on Acast. See acast.com/privacy for more information.

Today I'm joined by Dr. Latt Mansor, a leading voice in human metabolism and performance. With a PhD from Oxford and years of research on type 2 diabetes, cardiovascular health, and performance in extreme environments, Latt has a unique perspective on how our bodies work and how to help them thrive. We get into the fundamentals of metabolic health, the latest research on ketones, and how his studies with the Department of Defense are shaping the future of performance science. He breaks down what everyday health optimization really looks like, from fueling strategies to improving insulin sensitivity, and explains why metabolism exists on a spectrum.→ Leave Us A Voice Message!Topics Discussed:→ What is metabolic health and how can you improve it?→ How do ketones support energy and performance?→ What are the signs of insulin resistance?→ Can ketones help with inflammation and recovery?→ How do you fuel for muscle gain and fat loss?Sponsored By: → Ketone-IQ | Go to https://hvmn.com/KELLY and use discount code "BEWELL" for 30% off your subscription order + a free gift with a second order.→ Be Well By Kelly Protein Powder & Essentials | Get $10 off your order with PODCAST10 at bewellbykelly.com.→ WeNatal | You can use my link, wenatal.com/kelly, with any subscription order, to get a free one month supply of WeNatal's Omega DHA+ Fish Oil valued at 35→ Vuori | Get 20% off your first order of Vuori AND free shipping on orders over $75 at vuori.com/kellyTimestamps: → 00:00:00 - Introduction → 00:01:21 - Dr. Latt's background → 00:05:40 - Improving your metabolism → 00:10:14 - Ketones & fat → 00:14:54 - Cardiovascular health → 00:17:51 - Energy deficiency → 00:20:07 - Checking for insulin resistance → 00:23:31 - Consistent lifestyle change → 00:27:23 - Carbs & ketones → 00:32:34 - Fueling for body recomposition → 00:36:21 - Muscle vs fat & the scale → 00:39:19 - Muscle gains → 00:46:36 - Ketone-IQ Dosing → 00:52:19 - Infant neurodevelopment → 00:55:36 - Ketones & inflammation → 00:57:44 - Metabolism is a spectrum → 00:59:05 - What's next for Ketone-IQ? Further Listening: → The Truth About Ketones: Benefits, Use Cases & Impact on Brain Health | Dr. Latt MansorStudies: → Exploring the role of ketone bodies in the diagnosis and treatment of psychiatric disorders→ ResearchCheck Out Dr. Latt: → Instagram: @lattmansor→ Website→

Tonight, we'll read from Elements of Arithmetic, written by Augustus De Morgan and first published in 1846. De Morgan was a pioneering British mathematician and logician, remembered not only for his clear explanations but also for his sharp wit. He introduced the world to what we now call De Morgan's Laws in logic, and was the first to formally define and use the term “mathematical induction.” Because he was a Unitarian and refused to subscribe to the Thirty-Nine Articles of the Anglican Church, he was denied a fellowship at Oxford and Cambridge. This principled stance however did not hinder his influence: he went on to become the first professor of mathematics at the newly founded University College London. His legacy is honored not only in mathematics but on the Moon itself, where a crater bears his name. Elements of Arithmetic was one of his most widely read works, offering both beginners and more advanced students a foundation in the science of numbers. Arithmetic — the study of numbers, their properties, and their relationships — forms the bedrock of mathematics, bridging the practical art of calculation with the deeper theories that underpin algebra and number theory. — read by 'N' — Sign up for Snoozecast+ to get expanded, ad-free access by going to snoozecast.com/plus! Learn more about your ad choices. Visit megaphone.fm/adchoices

We're delighted to feature this conversation as part of our new series on Liberal Virtues and Values. That liberalism is under threat is now a cliché—yet this has done nothing to stem the global resurgence of illiberalism. Part of the problem is that liberalism is often considered too “thin” to win over the allegiance of citizens, and that liberals are too afraid of speaking in moral terms. Liberalism's opponents, by contrast, speak to people's passions and deepest moral sentiments. This series, made possible with the generous support of the John Templeton Foundation, aims to change that narrative. In podcast conversations and long-form pieces, we'll feature content making the case that liberalism has its own distinctive set of virtues and values that are capable not only of responding to the dissatisfaction that drives authoritarianism, but also of restoring faith in liberalism as an ideology worth believing in—and defending—on its own terms. David Enoch is professor of the philosophy of law at Oxford, and a professor of law and philosophy at the Hebrew University of Jerusalem. He is the author of Taking Morality Seriously: A Defense of Robust Realism. In this week's conversation, Yascha Mounk and David Enoch explore why liberalism is being defended in the wrong way, why we should be moral objectivists, and how to fight for liberal values. Note: This episode was recorded on July 14, 2025. This conversation was made possible through the support of Grant 63690 from the John Templeton Foundation. The opinions expressed in this publication are those of the author(s) and do not necessarily reflect the views of the John Templeton Foundation. Podcast production by Mickey Freeland and Leonora Barclay. Connect with us! Spotify | Apple | Google X: @Yascha_Mounk & @JoinPersuasion YouTube: Yascha Mounk, Persuasion LinkedIn: Persuasion Community Learn more about your ad choices. Visit megaphone.fm/adchoices

What if your consciousness could literally change your biology? Not just feel better, but test better. Like, bloodwork-better. Atom-better. That's exactly what today's guest, Dahryn Trivedi, claims, and over 660 peer-reviewed studies back her up. In this jaw-dropping, paradigm-shattering episode, Dahryn shares the science behind her Divine Blessings; energetic transmissions that have reportedly transformed lives, health, agriculture, and even the atomic structure of materials.In This Episode, You'll Discover:What happens when you test consciousness in a laboratory settingWhy top institutions like Harvard, MIT, and Oxford are taking noticeThe mind-blowing results of NIH gold-standard trials on motor and cognitive functionHow Divine Blessings reportedly increased anti-aging proteins by over 600%Why faith and science aren't enemies; they're dance partnersWhat enlightenment really is (hint: it's not just green juice and good vibes)Key Quotes: “Consciousness isn't just a concept; it's a programming force that governs atoms, cells, and human potential.” “This is the first clinical trial to show nearly 100% improvement in every parameter of the NIH Cognitive & Motor Function Toolbox.” “You don't need to believe in it for it to work. Even our placebo-controlled trials show the changes are real.” Who Is Dahryn Trivedi? Dahryn Trivedi is an Enlightened Master and internationally recognized spiritual leader. Alongside her husband and guru, Guruji Mahendra Trivedi, she runs Divine Connection International, a nonprofit dedicated to transforming lives through scientifically validated Divine Blessings. Their work spans over 6,000 science experiments and is indexed in institutions like NIH, Stanford, Oxford, and Cambridge. She has spoken at NASDAQ, been featured on ABC, FOX, and The CW, and continues to challenge the boundaries of what we think is possible with the human experience. Proven Benefits of Divine Blessings (As Discussed in the Episode):Boost in anti-aging proteins (Klotho) by over 600%Increased oxytocin, serotonin, and nutrient absorptionImproved cartilage regeneration and joint healthReversal of aging symptoms and immune supportEnhanced cognitive and motor performanceMeasurable vitality in plants and agricultural yields...with no chemicals used

Recent biographies and investigative accounts reframe Ghislaine Maxwell not merely as Jeffrey Epstein's accomplice, but as a critical gatekeeper who facilitated his entrée into elite circles—including the British royal family. According to author Andrew Lownie's new book Entitled, Maxwell leveraged her longstanding friendship with Prince Andrew (which began during his Oxford-era years) to introduce Epstein into royal social settings. Maxwell reportedly used Andrew as social bait to lure prominent individuals, enhancing Epstein's access to power and influence—passing as much more than a mere sidekick in Epstein's networks. These revelations depict Maxwell as a central enabler whose social maneuvering had profound consequences for the monarchy's reputation.These accounts align with what Prince Andrew himself acknowledged in a 2019 Newsnight interview—that he met Epstein through Maxwell. He confirmed that Epstein and Maxwell attended a shooting weekend at Sandringham in 2000 at his invitation, though he portrayed the weekend as innocuous. Nonetheless, archival emails, photographs, and court filings have illustrated the depth of their association, underscoring how Maxwell's social influence and ties to Andrew played a pivotal role in Epstein's infiltration of high-society networks.to contact me:bobbycapucci@protonmail.comsource:‘Entitled' Reveals Ghislaine Maxwell's Grip on Prince Andrew

What if the solution to your problem was worked out for you … 500 years ago. This is the story of the Oak Beams of New College, Oxford, and a secret plot that lasted for five centuries. In this episode, I tell you that this story is a legend because it did not happen exactly as it was told. Read on to find out more. This story was told to Stewart Brand of the Whole Earth Catalog by Gregory Bateson, a linguist and anthropologist who was interested in systems theory and, for a while, the husband of Margaret Mead. The replacement oaks were not planted at the college's founding but some years later in the 1400s. And they weren't planted expressly for the purpose of replacing the ones in the dining hall ... but they were planted for just that type of thing. The college had been managing its woodlots to provide large timbers for centuries, even if the drama of the scene described here was a little less dramatic. As I said in the episode. This story is true as many legends are. It is based upon things that actually happened and its lesson is a real one, and one that the nameless foresters of New College knew.

In this second of a special four part Summer series Grant Scott reads extracts from his book Inside Vogue House: One Building. Seven Magazines. Sixty Years of Stories. Dr.Grant Scott After fifteen years art directing photography books and magazines such as Elle and Tatler, Scott began to work as a photographer for a number of advertising and editorial clients in 2000. Alongside his photographic career Scott has art directed numerous advertising campaigns, worked as a creative director at Sotheby's, art directed foto8 magazine, founded his own photographic gallery, edited Professional Photographer magazine and launched his own title for photographers and filmmakers Hungry Eye. He founded the United Nations of Photography in 2012, and is now a Senior Lecturer and Subject Co-ordinator: Photography at Oxford Brookes University, Oxford, and a BBC Radio contributor. Scott is the author of Professional Photography: The New Global Landscape Explained (Routledge 2014), The Essential Student Guide to Professional Photography (Routledge 2015), New Ways of Seeing: The Democratic Language of Photography (Routledge 2019), and What Does Photography Mean To You? (Bluecoat Press 2020). His photography has been published in At Home With The Makers of Style (Thames & Hudson 2006) and Crash Happy: A Night at The Bangers (Cafe Royal Books 2012). His film Do Not Bend: The Photographic Life of Bill Jay was premiered in 2018. Scott's book Inside Vogue House: One building. Seven magazines. Sixty Years of Stories is on sale now. © Grant Scott 2025

430 000 étudiants africains partent chaque année étudier à Harvard, Oxford ou la Sorbonne. Mais seulement 3 sur 10 reviennent au pays ! Face à ce constat, le Gabon va supprimer ses bourses vers les États-Unis et le Canada dès 2026. Bonne ou mauvaise décision ? Comment concilier excellence académique et développement local ? Avez-vous bénéficié d'une bourse d'études à l'étranger ? Êtes-vous rentré ? Parents d'étudiants : préféreriez-vous une université d'excellence locale ou une formation à l'étranger ? On attend vos réactions.

Private markets have taken off in the last couple decades, with more investors opting to invest in private equity and debt instead of public markets. But what caused that shift? And are the private markets really a better bet right now, or is there more to the story?  Hosts and finance professors Jonathan Berk and Jules van Binsbergen sit down with private markets expert Ludovic Phalippou, a professor of financial economics at the Saïd Business School at the University of Oxford and author of Private Equity Laid Bare. In the conversation, they explore what private markets can provide asset owners that public markets can not, the potential tradeoffs of investing in private equity, how performance in private and public markets is measured, and if the return on investment is really worth the high fees that come along with private equity firms.   Find All Else Equal on the web:  https://lauder.wharton.upenn.edu/allelse/All Else Equal: Making Better Decisions Podcast is a production of the UPenn Wharton Lauder Institute through University FM.

In July 2024, shortly before he died of cancer, I paid a last visit to the Somerset home of my wonderful friend Alexander Waugh. Alexander was one of the kindest, most generous, most talented and intellectually curious friends it has ever been my privilege to know. His rich and varied career included stints as a musician, concert promoter, author, keeper of the Waugh (Evelyn was his grandfather) family archives and researcher into the Shakespearean authorship question. (He thought it was Edward de Vere, Earl of Oxford). Though he was in some discomfort, he died a happy man, lovingly cared for at home by his devoted wife Eliza. I haven't listened to these recordings we made since. They've been sitting on my iPhone and the only reason I didn't release them earlier was inertia. They also feature our friend Bob Moran. We talk about God, music, death, everything.

"The true light of the world offends more men than it attracts; and its divine origin is shown, not in its marked effects on the mass of mankind, but in its surprising power of elevating the moral character where it is received in spirit and in truth." St. John Henry Newman's Oxford Sermons, delivered during his time as an Anglican preacher at the University of Oxford, were instrumental in shaping the Oxford Movement, which sought to revive High Church traditions within the Church of England and ultimately led to many conversions to Catholicism. In addition to the profound influence these sermons had on both Anglican and Catholic theology, they also bore a personal significance for Newman's own conversion to Catholicism years later. These fifteen sermons, though deeply interconnected in theme and insight, are not sequential in nature; rather, each stands on its own as a distinct and self-contained reflection on faith and reason. Newman lays the groundwork for themes developed in later works, such as Grammar of Assent and Essay on the Development of Christian Doctrine. In this third sermon, Newman distinguishes the transcendent calling of the Christian from the achievement of ordinary virtue contemplated by "natural" religion or mere ethics. Links The Influence of Natural and Revealed Religion Respectively full text: https://newmanreader.org/works/oxford/sermon3.html SUBSCRIBE to Catholic Culture Audiobooks https://podcasts.apple.com/us/podcast/catholic-culture-audiobooks/id1482214268 SIGN UP for Catholic Culture's newsletter http://www.catholicculture.org/newsletter DONATE at http://www.catholicculture.org/donate/audio Theme music: "2 Part Invention", composed by Mark Christopher Brandt, performed by Thomas Mirus. ©️2019 Heart of the Lion Publishing Co./BMI. All rights reserved.

Recent biographies and investigative accounts reframe Ghislaine Maxwell not merely as Jeffrey Epstein's accomplice, but as a critical gatekeeper who facilitated his entrée into elite circles—including the British royal family. According to author Andrew Lownie's new book Entitled, Maxwell leveraged her longstanding friendship with Prince Andrew (which began during his Oxford-era years) to introduce Epstein into royal social settings. Maxwell reportedly used Andrew as social bait to lure prominent individuals, enhancing Epstein's access to power and influence—passing as much more than a mere sidekick in Epstein's networks. These revelations depict Maxwell as a central enabler whose social maneuvering had profound consequences for the monarchy's reputation.These accounts align with what Prince Andrew himself acknowledged in a 2019 Newsnight interview—that he met Epstein through Maxwell. He confirmed that Epstein and Maxwell attended a shooting weekend at Sandringham in 2000 at his invitation, though he portrayed the weekend as innocuous. Nonetheless, archival emails, photographs, and court filings have illustrated the depth of their association, underscoring how Maxwell's social influence and ties to Andrew played a pivotal role in Epstein's infiltration of high-society networks.to contact me:bobbycapucci@protonmail.comsource:‘Entitled' Reveals Ghislaine Maxwell's Grip on Prince AndrewBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-epstein-chronicles--5003294/support.

On today's show the pugs engage an article by Oxford historian Andrew Moeller on the complicated aims and compromises of the 1930 Lambeth Conference, a watershed moment in Christianity in the West. The pugs discuss the 'gamble with the devil' that the Church of England made, with its embrace of a modern technological understanding of reality even as it sought to remain Christian by accommodating and compromising with it. The pugs note how much of Protestantism followed suit, especially Evangelical Christianity of late. Article Referenced: https://www.cambridge.org/core/services/aop-cambridge-core/content/view/03F1600B83A0FB3EE62F81EE31A36111/S002204692300060Xa.pdf/eugenics-and-the-approval-of-birth-control-at-the-1930-lambeth-conference.pdf Support the Theology Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8 Connect with Glenn and Every Square Inch Ministries at https://www.esquareinch.com/ Learn more about WPC Battle Ground: https://www.solochristo.org/ Connect with WileyCraft Productions: https://wileycraftproductions.com/

On today's show the pugs engage an article by Oxford historian Andrew Moeller on the complicated aims and compromises of the 1930 Lambeth Conference, a watershed moment in Christianity in the West. The pugs discuss the 'gamble with the devil' that  the Church of England made, with its embrace of a modern technological understanding of reality even as it sought to remain Christian by accommodating and compromising with it. The pugs note how much of Protestantism followed suit, especially Evangelical Christianity of late.Article Referenced: https://www.cambridge.org/core/services/aop-cambridge-core/content/view/03F1600B83A0FB3EE62F81EE31A36111/S002204692300060Xa.pdf/eugenics-and-the-approval-of-birth-control-at-the-1930-lambeth-conference.pdfSupport the Theology Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8Connect with Glenn and Every Square Inch Ministries at https://www.esquareinch.com/Learn more about WPC Battle Ground: https://www.solochristo.org/Connect with WileyCraft Productions: https://wileycraftproductions.com/

Sarah Warley studied experimental psychology at Oxford University and has continued to train in many game-changing interventions that target the root causes of poor functioning. Sarah is the Founder of The Key Clinic, a revolutionary practice which brings together multiple holistic, drug-free therapies under one roof to help unlock the potential in people with ADHD. Chapters: 00:00 Trailer 02:24 Sarah's mission 07:38 The chemical explanation for ADHD 13:34 How to manage the emotional side of ADHD 15:45 How hearing impacts ADHD 20:03 How to embrace your differences 23:50 How to unmask and find your true self 29:30 Tiimo advert 30:50 How to spot an ADHD adult 36:58 Risks of ADHD medication 38:31 Why unfulfilled potential is a tragedy 41:44 The risks of NOT taking ADHD medication 43:38 The evolutionary purpose of ADHD 49:19 When does masking become a problem 52:20 What is ‘normal' human behaviour 54:03 Is there anything about ADHD that we don't understand 57:01 Surefire ways to manage ADHD 58:01 Sarah's ADHD item 01:00:08 The ADHD agony aunt section 01:03:32 A letter from the previous guest Visit The Key Clinic

On today's show the pugs engage an article by Oxford historian Andrew Moeller on the complicated aims and compromises of the 1930 Lambeth Conference, a watershed moment in Christianity in the West. The pugs discuss the 'gamble with the devil' that the Church of England made, with its embrace of a modern technological understanding of reality even as it sought to remain Christian by accommodating and compromising with it. The pugs note how much of Protestantism followed suit, especially Evangelical Christianity of late. Article Referenced: https://www.cambridge.org/core/services/aop-cambridge-core/content/view/03F1600B83A0FB3EE62F81EE31A36111/S002204692300060Xa.pdf/eugenics-and-the-approval-of-birth-control-at-the-1930-lambeth-conference.pdf Support the Theology Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8 Connect with Glenn and Every Square Inch Ministries at https://www.esquareinch.com/ Learn more about WPC Battle Ground: https://www.solochristo.org/ Connect with WileyCraft Productions: https://wileycraftproductions.com/

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Comments or feedback? Send us a text! In this conversation, neuroscientist and author Dr. Nikolay Kukushkin joins us to explore some of the deepest questions about the human mind. Drawing from his book One Hand Clapping, Dr. Kukushkin offers a rare synthesis of biology, evolution, and philosophy—challenging us to reconsider not only how the mind works, but what it means to be a mind at all.Topics & Questions Covered:What inspired One Hand Clapping and the central questions it seeks to answerThe brain as a “singularity” of nature's complexity and its implications for consciousnessConsciousness through the neurobiology of psychedelicsThe value and meaning of memory vs. the present momentThe dopamine “economy” and its links to addiction, burnout, and anxietyWhy unpredictability—not reward—drives behavior“The cortex wants peace, the reward system wants chaos” – reconciling two competing systemsHow social life shaped intelligence and what loneliness does to the brainCan AI help us understand our own minds?The role of uncertainty in long-term happiness and mental wellnessWhy “life isn't a problem to solve—it's something to be experienced”Nikolay Kukushkin, PhD, is a neuroscientist, writer, and science communicator whose work bridges hard science and human experience. Trained at institutions such as Oxford and Harvard, he has conducted pioneering research on memory formation, synaptic plasticity, and the neural basis of learning. Currently based at NYU's Carew Laboratory, he investigates the molecular foundations of behavior.Beyond his academic work, Dr. Kukushkin has written hundreds of popular science articles in both Russian and international media, earning recognition for his ability to combine clarity, scientific rigor, and philosophical insight. One Hand Clapping is his first book in English, following its acclaimed Russian release by Alpina Non-Fiction. He lives in New York with his wife, continuing to explore what makes the human brain not only a machine of thought but a vessel of meaning.Learn More:Website: nikolaykukushkin.com

This week on "Streaming Without A Paddle", Andrew and Ted sit down to discuss the Netflix original romance feature "My Oxford Year" starring Sofia Carson and Corey Mylchreest. Anna (Carson) takes an in-between year (from earning her bachelor's degree and starting her job at Goldman Sachs) to obtain a Masters in Poetry at Oxford University in England. While enrolled she meets a young man, through circumstances, and the two develop a personal then professional and ultimately a romantic relationship. Tune into the show to find out not only what Andrew and Ted thought of "My Oxford Year" but which one of the two of them admittedly cried.

Have you ever wondered why the 80/20 rule works in almost every aspect of life, from business to personal connections, and how you can use it to optimize your success? The Pareto Principle, or 80/20 rule, has been around for decades, but do you really understand how deeply it impacts your business? In this episode, we explore not just the basics of 80/20, but how digging deeper into this principle can radically shift your approach to everything from customers to employees, and even your own personal life. Learn how applying 80/20 can uncover your business's true power and profit centers. Discover how to maximize talent and resources by focusing on the most productive elements of your team and customers. Understand why focusing on fewer, better relationships can transform your personal and professional life. Tune in now to discover how embracing 80/20 could be the key to unlocking exponential growth and serenity in your business. Check out: 4:30 – Discover how the 80/20 rule impacts customer relationships and why focusing on your most profitable clients can save time and boost profits. 19:45 – Learn about the “80/20 inside the 80/20” concept and how breaking it down further can reveal hidden opportunities in your business. 35:10 – Gain insights into how the 80/20 rule applies to talent management and why doubling down on strengths, rather than weaknesses, leads to explosive growth. About Our Guest Perry Marshall is one of the most expensive business strategists in the world. He is endorsed in FORBES and Inc. Magazine and has worked with clients such as FanDuel, InfusionSoft, and LoanBuilder. He founded the $10 million Evolution 2.0 Prize, with judges from Harvard, Oxford and MIT. Launched at the Royal Society in London, it's the world's largest science research award. He is co-founder of the AACR's Cancer & Evolution Working Group. NASA's Jet Propulsion Labs uses his 80/20 Curve as a productivity tool. His reinvention of the Pareto Principle was published in Harvard Business Review.

“You Have To Keep Going” Join me and my guest Neri Karra Sillaman, Ph.D. (nerikarra.com) who joins me from her home in Paris to share her extraordinary journey, from fleeing her home country as a child refugee to building a global, multi-million dollar luxury brand, and teaching entrepreneurship at Oxford. Neri is a 3-time TEDx speaker and the author of  the #1 international best selling Pioneers: 8 Principles of Business Longevity from Immigrant Entrepreneurs. Her work has been featured in Harvard Business Review and Fast Company. SHOW NOTES   SPONSORED BY POWER OF YOU™ Find out more at https://leader.blainebartlett.com/power-of-you   Summary In this engaging conversation, Blaine speaks with Neri Karra Sillaman, an immigrant entrepreneur and author, about her journey from being a refugee to building a successful brand. They explore the importance of intention in business, the challenges of sustainable growth, and the role of community and relationships in entrepreneurship. Neri shares her insights on resilience, compassion, and the responsibility that comes with being a business owner, emphasizing that true success lies in the value one brings to others.   Takeaways The soul of business is rooted in intention and values. Education is a powerful tool for overcoming adversity. Resilience in business often comes from community support. Sustainable growth is more important than constant growth. Compassionate entrepreneurship focuses on benefiting others. Building relationships is key to business success. Immigrants often have a unique perspective on resilience. The dream of entrepreneurship involves responsibility, not just personal gain. Value creation is essential for long-term success. Community ties can enhance business longevity. Learn more about your ad choices. Visit megaphone.fm/adchoices

On today's show the pugs engage an article by Oxford historian Andrew Moeller on the complicated aims and compromises of the 1930 Lambeth Conference, a watershed moment in Christianity in the West. The pugs discuss the 'gamble with the devil' that the Church of England made, with its embrace of a modern technological understanding of reality even as it sought to remain Christian by accommodating and compromising with it. The pugs note how much of Protestantism followed suit, especially Evangelical Christianity of late. Article Referenced: https://www.cambridge.org/core/services/aop-cambridge-core/content/view/03F1600B83A0FB3EE62F81EE31A36111/S002204692300060Xa.pdf/eugenics-and-the-approval-of-birth-control-at-the-1930-lambeth-conference.pdf Support the Theology Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8 Connect with Glenn and Every Square Inch Ministries at https://www.esquareinch.com/ Learn more about WPC Battle Ground: https://www.solochristo.org/ Connect with WileyCraft Productions: https://wileycraftproductions.com/

Tawny Stowe is a farmer at Nourishing Circles Farmstead in Oxford who experienced a blueberry crop failure recently. She tells Jeff Douglas about this and what the future might look like.

Hey, you know a cool thing? Today's episode of Dog Days means we are now a third of the way through the story. Thank you so much to you, and all of the people listening, for making us part of your own 'Hot Dog Summer!' Downloads are up 20% month on month, and 37% in just the last seven days!As for the contents of this chapter, well, suitably freaked out by Harriot and Hues, Kit wants to get the Earl of Oxford's ring off his finger. It's the afternoon, and he has time before he needs to get to Syon House. But where is de Vere?First stop is the Theatre, but very soon Kit comes to understand that getting free of the Blind Eye might be a tad more complicated than he first thought...Three Ravens is an English Myth and Folklore podcast hosted by award-winning writers Martin Vaux and Eleanor Conlon.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?Learn more at www.threeravenspodcast.com, join our Patreon at www.patreon.com/threeravenspodcast, and find links to our social media channels here: https://linktr.ee/threeravenspodcastThree Ravens is a myth and folklore podcast hosted by Eleanor Conlon and Martin Vaux.In each Monday episode we explore a historic county, digging into heritage, folklore and traditions, then we tell a new version of a legend from that county. Bonus Episodes are released on Thursdays and Saturdays.Visit our website Join our Patreon Social media channels and sponsors Hosted on Acast. See acast.com/privacy for more information.

 Soon after the US bombing of Iran's nuclear sites in June, following Israel's bombings of the country, there was talk of the military operation going further: full war with Iran with the aim of regime change. But some, including critics of Teheran's theocratic and authoritarian government, warned against such a move. Can a county ever really be freed from an oppressive government through the violent intervention of an external power? Is such a move ever morally justified, even if strategically possible? And how does the complicated history and real-life politics of a region affect abstract philosophical arguments about justice? This interview is based on a piece in The Philosopher magazine, entitled  When Liberation Becomes Subjugation: The Moral Paradox of Regime Change in IranHossein Dabbagh is an Assistant Professor of Philosophy at Northeastern University London and an affiliated member of Oxford's Department for Continuing Education His work spans practical ethics, political philosophy, and Middle Eastern affairs, with a particular focus on Islamic political theology. He regularly contributes to public philosophy, writing on secularism and theocratic rule in Iran for Aeon, The Conversation, and other platforms, and has appeared on the BBC, combining philosophical analysis with regional expertise. Patrick Hassan is a Senior Lecturer in Philosophy at Cardiff University. He is the author of Nietzsche's Struggle Against Pessimism (Cambridge University Press, 2023), and the editor of Schopenhauer's Moral Philosophy (Routledge, 2021), as well as a range of peer-reviewed articles in ethics, aesthetics, and environmental and political philosophy.If you enjoyed the episode, please leave us a rating and a review on Apple Podcasts.This podcast is created in partnership with The Philosopher, the UK's longest running public philosophy journalm founded in 1923. Check out the latest issue of The Philosopher and its online events series: https://www.thephilosopher1923.org Artwork by Nick HallidayMusic by Rowan Mcilvride

John is joined by Dr. Sean Oliver-Dee and David Goodhart to discuss immigration, national identity, and the role of religion in modern Britain. They examine how liberal democracies are struggling to maintain social cohesion amid rapid demographic and cultural change, including the mass importation of Islamic culture.They revisit Britain's imperial identity, debate the prospects for Muslim integration, and reflect on whether liberalism can offer meaning in a post-Christian age. With insight and historical depth, Sean and David urge a rethinking of national purpose and shared values in an age of cultural fragmentation.David Goodhart is a British journalist, commentator and author, and has written for The Guardian, The Independent and The Times. In 2013, he published The British Dream, a book about post-war multiculturalism, national identity, and immigration, and in 2017 The Road to Somewhere: The new tribes shaping British politics, about the value divides in western societies, which was a Sunday Times best-seller. His latest book is The Care Dilemma.Dr. Sean Oliver-Dee is a tutor in Religions at the University of Oxford, and has written books and articles in the field of religion and public policy, including 2020's Courting Islam: US-British Engagement with Islam since the Colonial Period, which examined how the British and American governments historically engaged with Muslim countries and Muslim minorities in areas of foreign and domestic policy. Sean has co-authored Parliamentary publications concerning religious liberty and co-authored a strategic analysis report on religious futures for the British Ministry of Defence. He is a Fellow of the Royal Historical Society and of the Royal Asiatic Society.

Is it REALLY possible that the dead are not dead, but simply in another state of being? Given his life with Anne, continuing now for 10 years after her death, and then last week’s stunner of a show with a guest who seems to have returned from the afterlife, Whitley has been on a quest to find a new approach to the whole issue. This show, with Oxford educated researcher Chris Carter, is part of that quest.

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.

What do you care about these days? Caring is the currency of leadership, but here's the paradox: when we care too much about too many things, we can lose sight of the things that truly matter. So the question is: How do you direct your energy toward what you value, without becoming overwhelmed by the sheer volume of things you could care about? The most effective leaders are those who can connect deeply with their teams, foster trust, and create a sense of safety and belonging. They lead with empathy, not just strategy.But perfectionism and overfunctioning can lead us to feel like we need to be everything to everyone, at the expense of our well-being and, ultimately, the quality of our leadership.For many of us, the path to effective leadership begins with finding your enough. When you shift your lens to honoring your enough, you stay connected to your values and to the people and causes that matter most to you, without tipping into exhaustion.My guest today offers a model of what it's like to care deeply without losing yourself in the process, and of finding joy and community along the way. Ashlee Piper is a sustainability expert, commentator, and speaker whose work has been widely featured on television and in print media. She is the author of Give a Sh*t: Do Good. Live Better. Save the Planet. and No New Things: A Radically Simple 30-Day Guide to Saving Money, the Planet, and Your Sanity.Piper has spoken at the United Nations,  SXSW, and has a popular TED talk. She is the creator of the #NoNewThings Challenge, for which she received a 2022 Silver Stevie Award for Female Innovator of the Year, and is a professor of sustainability marketing. She holds a BA from Brown University and a master's degree from the University of Oxford. She lives in Chicago in a home that's 98 percent secondhand and can often be found singing Seal's “Kiss from a Rose” at any not-so-fine karaoke establishment.Listen to the full episode to hear:How #NoNewThings grew from a personal 30-day goal to attracting thousands of participants and becoming a bookHow taking a break from consumption helped Ashlee refocus on the values and relationships that matter mostHow marketers game our mental and physical states to sell us things, and a simple way to bring awareness to our own consumption patternsWhy #NoNewThings emphasizes intentionality with purchases over strictly not spendingWhy “sustainable” is the new “natural” and tips for making more informed choicesHow recognizing our “enough” makes space for building community, getting involved, and living our valuesLearn more about Ashlee Piper:WebsiteInstagram: @ashleepiperSubstack: The Ethical EditGive a Sh*t: Do Good. Live Better. Save the Planet.No New Things: A Radically Simple 30-Day Guide to Saving Money, the Planet, and Your SanityLearn more about Rebecca:rebeccaching.comWork With RebeccaThe Unburdened Leader on SubstackSign up for the weekly Unburdened Leader EmailResources:Emotional Intelligence: Why It Can Matter More Than IQ, Daniel GolemanInterpersonal Neurobiology - Dr. Dan SiegelEP 02: How Self-Leadership Saves You From The Relentless Drive To Succeed with Dr. Richard SchwartzEP 72: Identifying and Addressing the Burdens of Individualism with Deran Young & Dick SchwartzEP 131: Leadership, Accountability, and the Self: A Special Anniversary Conversation with IFS Founder Richard SchwartzWhy 'Underconsumption' is a wild term - by Ashlee PiperGrandma Gatewood's Walk: The Inspiring Story of the Woman Who Saved the Appalachian Trail, Ben MontgomeryUsher - Hey Daddy (Daddy's Home)Temptation IslandOut of This WorldSmall Wonder

Engineering has moved inside the body to innovate like never before. In neuro-science, brain implants can provide ‘psychic' communication for people with locked-in syndrome. In medication a new technology aims to deliver chemo therapy and other drugs directly to the parts that need them by bubbles in the blood stream. And ingestible electronics are being made to fight disease by sending antibody-directing messages straight from the gut to the brain. The BBC and the Royal Commission for the Exhibition of 1851 have come together to stage a special event. Presenter Caroline Steel is joined by Tom Oxley, professorial fellow at Melbourne Medical School; Eleanor Stride, OBE, professor of Biomaterials at the University of Oxford; Khalil Ramadi, director of the Ramadi Lab for Advanced Neuro-engineering and Translational Medicine in Abu Dhabi; Assistant Professor of Bioengineering, New York University.

Join Alasdair and James in a not-at-all dank Oxford cellar, as part of the Oxford Comedy Festival. The boys meet a hornéd hunter and a two-faced Edward: legends who left the pages of literature and entered the realm of lore. Like a pair of old-school Slendermen. Thanks to Matthew Chadourne and the Oxford Comedy Festival for having us! Watch the video version here: https://youtu.be/IMykate4t9s Join the LoreFolk at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠patreon.com/loremenpod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ko-fi.com/loremen⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Check the sweet, sweet merch here... ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.teepublic.com/stores/loremen-podcast?ref_id=24631⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ @loremenpod ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube.com/loremenpodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.instagram.com/loremenpod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.facebook.com/loremenpod⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Guest: Lyndal Roper is Regius Professor of History at the University of Oxford.  She is the author of several books including, Martin Luther: Renegade and Prophet; Witch Craze, and her latest, Summer of Fire and Blood: The German Peasants' War. The post The German Peasants' Revolt appeared first on KPFA.

Jonathan Levin is the co-founder and CEO of Chainanalysis, a crypto investigations company that analyzes blockchain data to track down cartels, terror financiers, and cybercriminals. He joined Rep. Crenshaw to talk about how criminal networks and hostile regimes use crypto to finance operations, move drugs, and evade sanctions. They cover the crypto legislation which passed in Congress last week. And Jonathan gives a high-level overview of how blockchains and stablecoins work. A comprehensive episode for anyone interested in the promises and perils of digital assets like Bitcoin.   Prior to starting Chainanaylsis, Jonathan was the CEO of Coinometrics, a company focused on blockchain intelligence. He also worked as a postgraduate economist researching cryptocurrencies at the University of Oxford. Find Jonathan on X at @jony_levin.